{"id": "anattalakkhana_sutta_p0000", "text_id": "anattalakkhana_sutta", "passage_index": 0, "text": "Anattalakkhaṇasutta—Bhikkhu Sujato\nLinked Discourses 22.59\n6. Involvement\nThe Characteristic of Not-Self\nAt one time the Buddha was staying near Varanasi, in the deer park at Isipatana. This is the famous “second discourse”, the story of which is told in the Vinaya (Kd 1:6.32.1). At the conclusion of the Dhammacakkappavattanasutta (SN 56.11), when Koṇḍañña became a stream-enterer, the Buddha continued to teach the five ascetics over several days. Eventually, all five realized stream-entry and went forth officially as Buddhist mendicants. Knowing they were ready, he taught them about not-self. In the first discourse, the Buddha referred to the five aggregates “in brief”, and now he draws that teaching out in more detail. Thus the second discourse is a commentary on a line in the first discourse. There the Buddha addressed the group of five mendicants:", "char_count": 862, "concepts_mentioned": ["anatta", "five_aggregates"]}
{"id": "anattalakkhana_sutta_p0001", "text_id": "anattalakkhana_sutta", "passage_index": 1, "text": "“Venerable sir,” they replied. The Buddha said this: “Mendicants, form is not-self. The “self” (attā, Sanskrit ātman) is the cardinal doctrine of the Upaniṣads, whereas the five ascetics were likely Jains, or at least from a similar group. The Jains typically used jīva (“soul”) to indicate the radiant essence purified by austerities, which remains eternal as an individual, separate entity. This contrasts with the Upaniṣadic self, which merged into union with the divine Brahma. These terms, however, are not used exclusively, nor are their definitions consistent. The Buddha is casting a wide net, beginning with “form” to capture the most basic conceptions of self, and moving through successively more refined conceptions of self, culminating with the most subtle conception of the Upaniṣads, the identification of self with consciousness. For if form were self, it wouldn’t lead to affliction.", "char_count": 900, "concepts_mentioned": ["anatta"]}
{"id": "anattalakkhana_sutta_p0002", "text_id": "anattalakkhana_sutta", "passage_index": 2, "text": "And you could compel form: This conditional argument against the “self” is found only here in this form, although the same manner of argument is also at MN 35:13.4. See too the Buddha’s discussion with Poṭṭhapāda on various kinds of “self” (DN 9:21.4). ‘May my form be like this! May it not be like that!’ This responds to the “inner controller” (antaryāmin) of Bṛhadāraṇyaka Upaniṣad 3.7. Uddālaka, having learned this from the centaur Kabandha in Madra (near modern Islamabad), challenges Yājñavalkya, who explains it as the self who lives in the midst of all things, unknown but knowing, controlling all from within. But because form is not-self, it leads to affliction. And you can’t compel form: ‘May my form be like this! May it not be like that!’", "char_count": 753, "concepts_mentioned": ["anatta"]}
{"id": "anattalakkhana_sutta_p0003", "text_id": "anattalakkhana_sutta", "passage_index": 3, "text": "Feeling is not-self … Perception is not-self … Choices are not-self …", "char_count": 69, "concepts_mentioned": ["anatta"]}
{"id": "anattalakkhana_sutta_p0004", "text_id": "anattalakkhana_sutta", "passage_index": 4, "text": "Consciousness is not-self. For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness: ‘May my consciousness be like this! May it not be like that!’ But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness: ‘May my consciousness be like this! May it not be like that!’", "char_count": 349, "concepts_mentioned": ["anatta"]}
{"id": "anattalakkhana_sutta_p0005", "text_id": "anattalakkhana_sutta", "passage_index": 5, "text": "What do you think, mendicants? While the first passage is unique, the remainder of the discourse is repeated countless times throughout the discourses. The Buddha engages his audience in question and answer, stimulating reflection and giving encouragement. Is form permanent or impermanent?”", "char_count": 291, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0006", "text_id": "anattalakkhana_sutta", "passage_index": 6, "text": "“Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?”", "char_count": 76, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0007", "text_id": "anattalakkhana_sutta", "passage_index": 7, "text": "“Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”", "char_count": 146, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0008", "text_id": "anattalakkhana_sutta", "passage_index": 8, "text": "“No, sir.” To understand this argument, we must bear in mind that the “self” was a metaphysical theory of an abiding, eternal reality that is one’s truest essence, from which we have become alienated due to defiling influences. Salvation from the travails of the world lies in realizing this essential truth. It follows that what is impermanent cannot be the self, because when it disappears the self would also disappear (DN 15:29.4). And what is suffering cannot be the self, because our true essence is free of impurities and thus essentially blissful, radiant, and all-knowing. This salvific self cannot be identified with something that brings only pain (SN 22.60:5.1). | This metaphysical “self” has only a contingent relationship with the empirical “self” of psychology or popular usage. The psychological self grows and changes, and must develop emotional wholeness and coherence for a person to become a healthy individual.", "char_count": 932, "concepts_mentioned": ["prasanga"]}
{"id": "anattalakkhana_sutta_p0009", "text_id": "anattalakkhana_sutta", "passage_index": 9, "text": "If someone with a fractured psychological self latches on to the Buddhist teaching of no metaphysical self, they can easily mistake one for the other, leading to further disintegration of the psyche. That is why contemplation of not-self is recommended for those who have practiced samādhi, a state of deep emotional integration.", "char_count": 329, "concepts_mentioned": ["anatta"]}
{"id": "anattalakkhana_sutta_p0010", "text_id": "anattalakkhana_sutta", "passage_index": 10, "text": "“Is feeling permanent or impermanent?” … “Is perception permanent or impermanent?” …", "char_count": 84, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0011", "text_id": "anattalakkhana_sutta", "passage_index": 11, "text": "“Are choices permanent or impermanent?” … “Is consciousness permanent or impermanent?”", "char_count": 86, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0012", "text_id": "anattalakkhana_sutta", "passage_index": 12, "text": "“Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?”", "char_count": 76, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0013", "text_id": "anattalakkhana_sutta", "passage_index": 13, "text": "“Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”", "char_count": 146, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0014", "text_id": "anattalakkhana_sutta", "passage_index": 14, "text": "“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’", "char_count": 239, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0015", "text_id": "anattalakkhana_sutta", "passage_index": 15, "text": "Any kind of feeling at all … Any kind of perception at all …", "char_count": 60, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0016", "text_id": "anattalakkhana_sutta", "passage_index": 16, "text": "Any kind of choices at all … You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’", "char_count": 282, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0017", "text_id": "anattalakkhana_sutta", "passage_index": 17, "text": "Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.", "char_count": 240, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0018", "text_id": "anattalakkhana_sutta", "passage_index": 18, "text": "They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”", "char_count": 155, "concepts_mentioned": []}
{"id": "anattalakkhana_sutta_p0019", "text_id": "anattalakkhana_sutta", "passage_index": 19, "text": "That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping.", "char_count": 230, "concepts_mentioned": []}
{"id": "milindapanha_chariot_p0000", "text_id": "milindapanha_chariot", "passage_index": 0, "text": "The Questions of King Milinda\nBook 2: The Distinguishing Characteristics of Ethical Qualities\nChapter 1\n3.1.1. Individuality and name; the chariot simile\nPTS cs 1 PTS vp En 40 PTS vp Pali 25 Now Milinda the king went up to where the venerable Nāgasena was, and addressed him with the greetings and compliments of friendship and courtesy, and took his seat respectfully apart. And Nāgasena reciprocated his courtesy, so that the heart of the king was propitiated.", "char_count": 462, "concepts_mentioned": ["anatta_of_persons"]}
{"id": "milindapanha_chariot_p0001", "text_id": "milindapanha_chariot", "passage_index": 1, "text": "And Milinda began by asking, ‘How is your Reverence known, and what, Sir, is your name?’", "char_count": 88, "concepts_mentioned": []}
{"id": "milindapanha_chariot_p0002", "text_id": "milindapanha_chariot", "passage_index": 2, "text": "‘I am known as Nāgasena, O king, and it is by that name that my brethren in the faith address me. But although parents, O king, give such a name as Nāgasena, or Sūrasena, or Vīrasena, or Sīhasena, yet this, Sire—Nāgasena and so on—is only a generally understood term, a designation in common use. For there is no permanent individuality (no soul) involved in the matter.’ PTS vp En 41 Then Milinda called upon the Yonakas and the brethren to witness: ‘This Nāgasena says there is no permanent individuality (no soul) implied in his name. Is it now even possible to approve him in that?’ And turning to Nāgasena, he said: ‘If, most reverend Nāgasena, there be no permanent individuality (no soul) involved in the matter, who is it, pray, who gives to you members of the Order your robes and food and lodging and necessaries for the sick? Who is it who enjoys such things when given? Who is it who lives a life of righteousness? Who is it who devotes himself to meditation?", "char_count": 971, "concepts_mentioned": ["anatta", "anatta_of_persons", "dependent_designation"]}
{"id": "milindapanha_chariot_p0003", "text_id": "milindapanha_chariot", "passage_index": 3, "text": "Who is it who attains to the goal of the Excellent Way, to the Nirvāṇa of Arahatship? And who is it who destroys living creatures? who is it who takes what is not his own? who is it who lives an evil life of worldly lusts, who speaks lies, who drinks strong drink, who (in a word) commits any one of the five sins which work out their bitter fruit even in this life ? If that be so there is neither merit nor demerit; there is neither doer nor causer of good or evil deeds ; there is neither fruit nor result of good or evil Karma. PTS vp Pali 26 —If, most reverend Nāgasena, we are to think that were a man PTS vp En 42 to kill you there would be no murder, then it follows that there are no real masters or teachers in your Order, and that your ordinations are void.—You tell me that your brethren in the Order are in the habit of addressing you as Nāgasena. Now what is that Nāgasena? Do you mean to say that the hair is Nāgasena?’", "char_count": 934, "concepts_mentioned": ["sunyata", "prasanga"]}
{"id": "milindapanha_chariot_p0004", "text_id": "milindapanha_chariot", "passage_index": 4, "text": "‘I don’t say that, great king.’ ‘Or the hairs on the body, perhaps?’", "char_count": 68, "concepts_mentioned": []}
{"id": "milindapanha_chariot_p0005", "text_id": "milindapanha_chariot", "passage_index": 5, "text": "‘Certainly not.’ ‘Or is it the nails, the teeth, the skin, the flesh, the nerves, the bones, the marrow, the kidneys, the heart, the liver, the abdomen, the spleen, the lungs, the larger intestines, the lower intestines, the stomach, the faeces, the bile, the phlegm, the pus, the blood, the sweat, the fat, the tears, the serum, the saliva, the mucus, the oil that lubricates the joints, the urine, or the brain, or any or all of these, that is Nāgasena ?’", "char_count": 457, "concepts_mentioned": []}
{"id": "milindapanha_chariot_p0006", "text_id": "milindapanha_chariot", "passage_index": 6, "text": "And to each of these he answered no. ‘Is it the outward form then (Rūpa) that is Nāgasena, or the sensations (Vedanā), or the ideas (Saññā), or the conditions (the constituent elements of character, Saṁkhārā), or the consciousness (Vigññāna), that is Nāgasena ?’", "char_count": 262, "concepts_mentioned": []}
{"id": "milindapanha_chariot_p0007", "text_id": "milindapanha_chariot", "passage_index": 7, "text": "And to each of these also he answered no. PTS vp En 43 ‘Then is it all these Skandhas combined that are Nāgasena?’", "char_count": 114, "concepts_mentioned": ["five_aggregates"]}
{"id": "milindapanha_chariot_p0008", "text_id": "milindapanha_chariot", "passage_index": 8, "text": "‘No! great king.’ ‘But is there anything outside the five Skandhas that is Nāgasena?’", "char_count": 85, "concepts_mentioned": ["five_aggregates"]}
{"id": "milindapanha_chariot_p0009", "text_id": "milindapanha_chariot", "passage_index": 9, "text": "And still he answered no. ‘Then thus, ask as I may, I can discover no Nāgasena. Nāgasena is a mere empty sound. Who then is the Nāgasena that we see before us? It is a falsehood that your reverence has spoken, an untruth!’", "char_count": 222, "concepts_mentioned": ["sunyata"]}
{"id": "milindapanha_chariot_p0010", "text_id": "milindapanha_chariot", "passage_index": 10, "text": "And the venerable Nāgasena said to Milinda the king: ‘You, Sire, have been brought up in great luxury, as beseems your noble birth. If you were to walk this dry weather on the hot and sandy ground, trampling under foot the gritty, gravelly grains of the hard sand, your feet would hurt you. And as your body would be in pain, your mind would be disturbed, and you would experience a sense of bodily suffering. How then did you come, on foot, or in a chariot?’", "char_count": 459, "concepts_mentioned": ["anatta_of_persons"]}
{"id": "milindapanha_chariot_p0011", "text_id": "milindapanha_chariot", "passage_index": 11, "text": "‘I did not come, Sir, on foot PTS vp Pali 27 . I came in a carriage.’", "char_count": 69, "concepts_mentioned": []}
{"id": "milindapanha_chariot_p0012", "text_id": "milindapanha_chariot", "passage_index": 12, "text": "‘Then if you came, Sire, in a carriage, explain to me what that is. Is it the pole that is the chariot?’", "char_count": 104, "concepts_mentioned": ["anatta_of_persons"]}
{"id": "milindapanha_chariot_p0013", "text_id": "milindapanha_chariot", "passage_index": 13, "text": "‘I did not say that.’ ‘Is it the axle that is the chariot?’ ‘Certainly not.’", "char_count": 76, "concepts_mentioned": ["anatta_of_persons"]}
{"id": "milindapanha_chariot_p0014", "text_id": "milindapanha_chariot", "passage_index": 14, "text": "‘Is it the wheels, or the framework, or the ropes, or the yoke, or the spokes of the wheels, or the goad, that are the chariot?’", "char_count": 128, "concepts_mentioned": ["anatta_of_persons"]}
{"id": "milindapanha_chariot_p0015", "text_id": "milindapanha_chariot", "passage_index": 15, "text": "And to all these he still answered no. ‘Then is it all these parts of it that are the chariot?’ PTS vp En 44", "char_count": 108, "concepts_mentioned": ["anatta_of_persons"]}
{"id": "milindapanha_chariot_p0016", "text_id": "milindapanha_chariot", "passage_index": 16, "text": "‘But is there anything outside them that is the chariot?’ And still he answered no.", "char_count": 83, "concepts_mentioned": ["anatta_of_persons"]}
{"id": "milindapanha_chariot_p0017", "text_id": "milindapanha_chariot", "passage_index": 17, "text": "‘Then thus, ask as I may, I can discover no chariot. Chariot is a mere empty sound. What then is the chariot you say you came in? It is a falsehood that your Majesty has spoken, an untruth! There is no such thing as a chariot! You are king over all India, a mighty monarch. Of whom then are you afraid that you speak untruth? And he called upon the Yonakas and the brethren to witness, saying: ‘Milinda the king here has said that he came by carriage. But when asked in that case to explain what the carriage was, he is unable to establish what he averred. Is it, forsooth, possible to approve him in that?’", "char_count": 607, "concepts_mentioned": ["sunyata", "anatta_of_persons"]}
{"id": "milindapanha_chariot_p0018", "text_id": "milindapanha_chariot", "passage_index": 18, "text": "When he had thus spoken the five hundred Yonakas shouted their applause, and said to the king: Now let your Majesty get out of that if you can?’", "char_count": 144, "concepts_mentioned": []}
{"id": "milindapanha_chariot_p0019", "text_id": "milindapanha_chariot", "passage_index": 19, "text": "And Milinda the king replied to Nāgasena, and said: ‘I have spoken no untruth, reverend Sir. It is on account of its having all these things—the pole, and the axle, the wheels, and the framework, the ropes, the yoke, the spokes, and the goad—that it comes under the generally understood term, the designation in common use, of “chariot.”’", "char_count": 338, "concepts_mentioned": ["anatta_of_persons", "dependent_designation"]}
{"id": "milindapanha_chariot_p0020", "text_id": "milindapanha_chariot", "passage_index": 20, "text": "‘Very good! Your Majesty has rightly grasped the meaning of “chariot.” And just even so it is on account of all those things you questioned me about—PTS vp Pali 28 The thirty-two kinds of organic matter in a human body, and the five constituent elements of being—that I come under the generally understood term, the designation in common use, of “Nāgasena.” PTS vp En 45 For it was said, Sire, by our Sister Vajirā in the presence of the Blessed One:", "char_count": 450, "concepts_mentioned": ["anatta_of_persons", "dependent_designation"]}
{"id": "milindapanha_chariot_p0021", "text_id": "milindapanha_chariot", "passage_index": 21, "text": "“‘Just as it is by the condition precedent\nOf the co-existence of its various parts\nThat the word ‘chariot’ is used,\nJust so is it that when the Skandhas\nAre there we talk of a ‘being.’”’", "char_count": 187, "concepts_mentioned": ["anatta_of_persons", "five_aggregates"]}
{"id": "milindapanha_chariot_p0022", "text_id": "milindapanha_chariot", "passage_index": 22, "text": "‘Most wonderful, Nāgasena, and most strange. Well has the puzzle put to you, most difficult though it was, been solved. Were the Buddha himself here he would approve your answer. Well done, well done, Nāgasena!’", "char_count": 211, "concepts_mentioned": []}
{"id": "heart_sutra_p0000", "text_id": "heart_sutra", "passage_index": 0, "text": "Heart Sūtra (with Extras)\nPrajñāpāramitā Emptiness Sūtras Avalokiteśvara Nyingma Mönlam Averting Obstacles Words of the Buddha", "char_count": 126, "concepts_mentioned": ["sunyata"]}
{"id": "heart_sutra_p0001", "text_id": "heart_sutra", "passage_index": 1, "text": "The Sūtra of the Heart of Transcendent Wisdom from the Words of the Buddha", "char_count": 74, "concepts_mentioned": []}
{"id": "heart_sutra_p0002", "text_id": "heart_sutra", "passage_index": 2, "text": "In Praise of Prajñāpāramitā ma sam jö mé sherab parol chin Beyond words, beyond thought, beyond description, Prajñāpāramitā", "char_count": 123, "concepts_mentioned": []}
{"id": "heart_sutra_p0003", "text_id": "heart_sutra", "passage_index": 3, "text": "makyé mingak namkhé ngowo nyi Unborn, unceasing, the very essence of space", "char_count": 74, "concepts_mentioned": []}
{"id": "heart_sutra_p0004", "text_id": "heart_sutra", "passage_index": 4, "text": "Yet it can be experienced as the wisdom of our own rigpa: dü sum gyalwé yum la chaktsal lo", "char_count": 90, "concepts_mentioned": []}
{"id": "heart_sutra_p0005", "text_id": "heart_sutra", "passage_index": 5, "text": "Homage to the mother of the buddhas of past, present and future!", "char_count": 64, "concepts_mentioned": []}
{"id": "heart_sutra_p0006", "text_id": "heart_sutra", "passage_index": 6, "text": "The Heart Sūtra In the language of India: Bhagavatī prajñāpāramitā hṛdaya", "char_count": 73, "concepts_mentioned": []}
{"id": "heart_sutra_p0007", "text_id": "heart_sutra", "passage_index": 7, "text": "In the language of Tibet: chomden dema sherab kyi parol tu chinpé nyingpo", "char_count": 73, "concepts_mentioned": []}
{"id": "heart_sutra_p0008", "text_id": "heart_sutra", "passage_index": 8, "text": "Chomden dema sherab kyi parol tu chinpé nyingpo In the English language: The Blessed Mother, the Heart of the Transcendent Perfection of Wisdom", "char_count": 143, "concepts_mentioned": []}
{"id": "heart_sutra_p0009", "text_id": "heart_sutra", "passage_index": 9, "text": "In a single segment. chomden dema sherab kyi parol tu chinpa la chaktsal lo", "char_count": 75, "concepts_mentioned": []}
{"id": "heart_sutra_p0010", "text_id": "heart_sutra", "passage_index": 10, "text": "Homage to the Bhagavatī Prajñāpāramitā! diké dak gi töpa dü chik na", "char_count": 67, "concepts_mentioned": []}
{"id": "heart_sutra_p0011", "text_id": "heart_sutra", "passage_index": 11, "text": "Thus have I heard: chomdendé gyalpö khab jagö pungpö ri la gelong gi gendün chenpo dang", "char_count": 87, "concepts_mentioned": []}
{"id": "heart_sutra_p0012", "text_id": "heart_sutra", "passage_index": 12, "text": "At one time the Blessed One was dwelling in Rājgṛha at Vulture Peak mountain, together with a great community of", "char_count": 112, "concepts_mentioned": []}
{"id": "heart_sutra_p0013", "text_id": "heart_sutra", "passage_index": 13, "text": "changchub sempé gendün chenpo dang tab chik tu zhuk té monks and a great community of bodhisattvas.", "char_count": 99, "concepts_mentioned": []}
{"id": "heart_sutra_p0014", "text_id": "heart_sutra", "passage_index": 14, "text": "dé tsé chomdendé zabmo nangwa zhejawa chö kyi namdrang kyi ting ngé dzin la nyompar zhuk so", "char_count": 91, "concepts_mentioned": []}
{"id": "heart_sutra_p0015", "text_id": "heart_sutra", "passage_index": 15, "text": "At that time, the Blessed One entered an absorption on categories of phenomena called ‘perception of the profound’.", "char_count": 115, "concepts_mentioned": []}
{"id": "heart_sutra_p0016", "text_id": "heart_sutra", "passage_index": 16, "text": "yang dé tsé changchub sempa sempa chenpo pakpa chenrezik wangchuk sherab kyi parol tu chinpa zabmo chöpa nyi la nampar ta zhing", "char_count": 127, "concepts_mentioned": []}
{"id": "heart_sutra_p0017", "text_id": "heart_sutra", "passage_index": 17, "text": "At the same time, noble Avalokiteśvara, the bodhisattva and great being, beheld the practice of the profound perfection of wisdom,", "char_count": 130, "concepts_mentioned": []}
{"id": "heart_sutra_p0018", "text_id": "heart_sutra", "passage_index": 18, "text": "pungpo ngapo dedak la yang rangzhin gyi tongpar nampar ta o And saw that the five aggregates are empty of nature.", "char_count": 113, "concepts_mentioned": ["sunyata", "anatta_of_dharmas", "five_aggregates"]}
{"id": "heart_sutra_p0019", "text_id": "heart_sutra", "passage_index": 19, "text": "Then, through the Buddha's power, tsé dang denpa sharibü changchub sempa sempa chenpo pakpa chenrezik wangchuk la diké ché mé so", "char_count": 128, "concepts_mentioned": []}
{"id": "heart_sutra_p0020", "text_id": "heart_sutra", "passage_index": 20, "text": "Venerable Śāriputra said to noble Avalokiteśvara, the bodhisattva and great being:", "char_count": 82, "concepts_mentioned": []}
{"id": "heart_sutra_p0021", "text_id": "heart_sutra", "passage_index": 21, "text": "rik kyi bu gang lala sherab kyi parol tu chinpa zabmo chöpa chepar döpa dé jitar labpar ja", "char_count": 90, "concepts_mentioned": []}
{"id": "heart_sutra_p0022", "text_id": "heart_sutra", "passage_index": 22, "text": "“How should a child of noble family who wishes to practise the profound perfection of wisdom train?”", "char_count": 100, "concepts_mentioned": []}
{"id": "heart_sutra_p0023", "text_id": "heart_sutra", "passage_index": 23, "text": "deké ché mepa dang | changchub sempa sempa chenpo pakpa chenrezik wangchuk gi tsé dang denpa shara datibu la diké ché mé so", "char_count": 123, "concepts_mentioned": []}
{"id": "heart_sutra_p0024", "text_id": "heart_sutra", "passage_index": 24, "text": "This is what he said, and the noble Avalokiteśvara, the bodhisattva and great being, replied to venerable Śāriputra as follows:", "char_count": 127, "concepts_mentioned": []}
{"id": "heart_sutra_p0025", "text_id": "heart_sutra", "passage_index": 25, "text": "sharibu rik kyi bu am rik kyi bumo gang lala sherab kyi parol tu chinpa zabmo chöpa chepar döpa dé ditar nampar tawar ja té", "char_count": 123, "concepts_mentioned": []}
{"id": "heart_sutra_p0026", "text_id": "heart_sutra", "passage_index": 26, "text": "“O Śāriputra, a son of noble family or daughter of noble family who wishes to practise the profound perfection of wisdom should regard things in this way:", "char_count": 154, "concepts_mentioned": []}
{"id": "heart_sutra_p0027", "text_id": "heart_sutra", "passage_index": 27, "text": "pungpo ngapo dedak kyang rangzhin gyi tongpar nampar yangdakpar jesu ta o", "char_count": 73, "concepts_mentioned": []}
{"id": "heart_sutra_p0028", "text_id": "heart_sutra", "passage_index": 28, "text": "They should see the five aggregates to be empty of nature. Form is empty; emptiness is form;", "char_count": 92, "concepts_mentioned": ["sunyata", "five_aggregates"]}
{"id": "heart_sutra_p0029", "text_id": "heart_sutra", "passage_index": 29, "text": "zuk lé tongpanyi zhen mayin no Emptiness is not other than form;", "char_count": 64, "concepts_mentioned": ["sunyata"]}
{"id": "heart_sutra_p0030", "text_id": "heart_sutra", "passage_index": 30, "text": "tongpanyi lé kyang zuk zhen mayin no Form is not other than emptiness.", "char_count": 70, "concepts_mentioned": ["sunyata"]}
{"id": "heart_sutra_p0031", "text_id": "heart_sutra", "passage_index": 31, "text": "In the same way, sensation, recognition, Conditioning factors and consciousness are emptiness.", "char_count": 94, "concepts_mentioned": ["sunyata"]}
{"id": "heart_sutra_p0032", "text_id": "heart_sutra", "passage_index": 32, "text": "sharibu detawé na chö tamché tongpanyi dé Therefore, Śāriputra, all dharmas are emptiness.", "char_count": 90, "concepts_mentioned": ["sunyata"]}
{"id": "heart_sutra_p0033", "text_id": "heart_sutra", "passage_index": 33, "text": "They are without characteristics; they are unarisen and unceasing;", "char_count": 66, "concepts_mentioned": []}
{"id": "heart_sutra_p0034", "text_id": "heart_sutra", "passage_index": 34, "text": "They are not tainted and not untainted; They are not deficient and not complete.", "char_count": 80, "concepts_mentioned": []}
{"id": "heart_sutra_p0035", "text_id": "heart_sutra", "passage_index": 35, "text": "Therefore, Śāriputra, in emptiness, there is no form, No sensation, no recognition, no conditioning factors, no consciousness;", "char_count": 126, "concepts_mentioned": ["sunyata"]}
{"id": "heart_sutra_p0036", "text_id": "heart_sutra", "passage_index": 36, "text": "No eye, no ear, no nose, no tongue, no body, no mind; No visible form, no sound, no odour, no taste, no texture, and no mental objects;", "char_count": 135, "concepts_mentioned": []}
{"id": "heart_sutra_p0037", "text_id": "heart_sutra", "passage_index": 37, "text": "mik gi kham mepa né yi kyi kham mé There is no eye element up to no mind element;", "char_count": 81, "concepts_mentioned": []}
{"id": "heart_sutra_p0038", "text_id": "heart_sutra", "passage_index": 38, "text": "yi kyi nampar shepé kham kyi bardu yang mé do And as far as no mental consciousness element;", "char_count": 92, "concepts_mentioned": []}
{"id": "heart_sutra_p0039", "text_id": "heart_sutra", "passage_index": 39, "text": "There is no ignorance, no extinction of ignorance up to no old age and death,", "char_count": 77, "concepts_mentioned": []}
{"id": "heart_sutra_p0040", "text_id": "heart_sutra", "passage_index": 40, "text": "No extinction of old age and death; No suffering, no origin,", "char_count": 60, "concepts_mentioned": []}
{"id": "heart_sutra_p0041", "text_id": "heart_sutra", "passage_index": 41, "text": "No cessation, no path, no wisdom, no attainment, And no non-attainment.", "char_count": 71, "concepts_mentioned": []}
{"id": "heart_sutra_p0042", "text_id": "heart_sutra", "passage_index": 42, "text": "sharibu detawé na changchub sempa nam tobpa mepé chir Therefore, Śāriputra, since bodhisattvas have no attainment,", "char_count": 114, "concepts_mentioned": []}
{"id": "heart_sutra_p0043", "text_id": "heart_sutra", "passage_index": 43, "text": "sherab kyi parol tu chinpa la ten ching né té They rely on and abide by the perfection of wisdom.", "char_count": 97, "concepts_mentioned": []}
{"id": "heart_sutra_p0044", "text_id": "heart_sutra", "passage_index": 44, "text": "sem la dribpa mepé trakpa mé dé Since their minds are unobscured, they have no fear.", "char_count": 84, "concepts_mentioned": []}
{"id": "heart_sutra_p0045", "text_id": "heart_sutra", "passage_index": 45, "text": "chin chi lok lé shintu dé né nya ngen lé depé tarchin to They completely transcend error and reach the ultimate nirvāṇa.", "char_count": 120, "concepts_mentioned": []}
{"id": "heart_sutra_p0046", "text_id": "heart_sutra", "passage_index": 46, "text": "dü sum du nampar zhukpé sangye tamché kyang sherab kyi parol tu chinpa la ten né", "char_count": 80, "concepts_mentioned": []}
{"id": "heart_sutra_p0047", "text_id": "heart_sutra", "passage_index": 47, "text": "All the buddhas throughout the three times lana mepa yangdakpar dzokpé changchub tu ngönpar dzokpar sangye so", "char_count": 109, "concepts_mentioned": []}
{"id": "heart_sutra_p0048", "text_id": "heart_sutra", "passage_index": 48, "text": "Fully awaken to unsurpassable, true, complete enlightenment by means of the perfection of wisdom.", "char_count": 97, "concepts_mentioned": []}
{"id": "heart_sutra_p0049", "text_id": "heart_sutra", "passage_index": 49, "text": "detawé na sherab kyi parol tu chinpé ngak Therefore, the mantra of the perfection of wisdom—", "char_count": 92, "concepts_mentioned": []}
{"id": "heart_sutra_p0050", "text_id": "heart_sutra", "passage_index": 50, "text": "The mantra of great insight, the unsurpassed mantra, The mantra that equals the unequalled, the mantra that pacifies all suffering—", "char_count": 131, "concepts_mentioned": []}
{"id": "heart_sutra_p0051", "text_id": "heart_sutra", "passage_index": 51, "text": "Is not false and should be understood as true. sherab kyi parol tu chinpé ngak mepa", "char_count": 83, "concepts_mentioned": []}
{"id": "heart_sutra_p0052", "text_id": "heart_sutra", "passage_index": 52, "text": "The mantra of the perfection of wisdom is proclaimed as follows:", "char_count": 64, "concepts_mentioned": []}
{"id": "heart_sutra_p0053", "text_id": "heart_sutra", "passage_index": 53, "text": "sharibu changchub sempa sempa chenpö detar sherab kyi parol tu chinpa zabmo la labpar ja o", "char_count": 90, "concepts_mentioned": []}
{"id": "heart_sutra_p0054", "text_id": "heart_sutra", "passage_index": 54, "text": "Śāriputra, a bodhisattva and great being should train in the profound perfection of wisdom in this way.”", "char_count": 104, "concepts_mentioned": []}
{"id": "heart_sutra_p0055", "text_id": "heart_sutra", "passage_index": 55, "text": "dené chomdendé ting ngé dzin dé lé zheng té Thereupon, the Blessed One arose from that absorption", "char_count": 97, "concepts_mentioned": []}
{"id": "heart_sutra_p0056", "text_id": "heart_sutra", "passage_index": 56, "text": "changchub sempa sempa chenpo pakpa chenrezik wangchuk la lek so zhejawa jin né", "char_count": 78, "concepts_mentioned": []}
{"id": "heart_sutra_p0057", "text_id": "heart_sutra", "passage_index": 57, "text": "And commended Avalokiteśvara, the bodhisattva and great being:", "char_count": 62, "concepts_mentioned": []}
{"id": "heart_sutra_p0058", "text_id": "heart_sutra", "passage_index": 58, "text": "“Excellent, excellent, O son of noble family, that is how it is. That is just how it is.", "char_count": 88, "concepts_mentioned": []}
{"id": "heart_sutra_p0059", "text_id": "heart_sutra", "passage_index": 59, "text": "jitar khyö kyi tenpa dezhindu sherab kyi parol tu chinpa zabmo la chepar ja té", "char_count": 78, "concepts_mentioned": []}
{"id": "heart_sutra_p0060", "text_id": "heart_sutra", "passage_index": 60, "text": "One should practise the profound perfection of wisdom just as you have taught", "char_count": 77, "concepts_mentioned": []}
{"id": "heart_sutra_p0061", "text_id": "heart_sutra", "passage_index": 61, "text": "dezhin shekpa nam kyang jesu yi rang ngo And then even the tathāgatas will rejoice.”", "char_count": 84, "concepts_mentioned": []}
{"id": "heart_sutra_p0062", "text_id": "heart_sutra", "passage_index": 62, "text": "When the Blessed One had said this, Venerable Śāriputra, and", "char_count": 60, "concepts_mentioned": []}
{"id": "heart_sutra_p0063", "text_id": "heart_sutra", "passage_index": 63, "text": "changchub sempa sempa chenpo pakpa chenrezik wangchuk dang Noble Avalokiteśvara, the bodhisattva and great being,", "char_count": 113, "concepts_mentioned": []}
{"id": "heart_sutra_p0064", "text_id": "heart_sutra", "passage_index": 64, "text": "Together with the whole assembly and the world of gods, human beings,", "char_count": 69, "concepts_mentioned": []}
{"id": "heart_sutra_p0065", "text_id": "heart_sutra", "passage_index": 65, "text": "Asuras and gandharvas rejoiced and praised chomdendé kyi sungpa la ngönpar tö do", "char_count": 80, "concepts_mentioned": []}
{"id": "heart_sutra_p0066", "text_id": "heart_sutra", "passage_index": 66, "text": "The speech of the Blessed One. chomden dema sherab kyi parol tu chinpé nyingpo zhejawa tekpa chenpö do dzok so", "char_count": 110, "concepts_mentioned": []}
{"id": "heart_sutra_p0067", "text_id": "heart_sutra", "passage_index": 67, "text": "Thus concludes the Mahāyāna Sūtra of the Blessed Mother, the Heart of the Transcendent Perfection of Wisdom.", "char_count": 108, "concepts_mentioned": []}
{"id": "heart_sutra_p0068", "text_id": "heart_sutra", "passage_index": 68, "text": "The Prajñāpāramitā Mantra Dokpa—Averting Obstacles through the Heart Sūtra", "char_count": 74, "concepts_mentioned": []}
{"id": "heart_sutra_p0069", "text_id": "heart_sutra", "passage_index": 69, "text": "If you wish to make a practice of the sūtra then consider that the Tathāgata appears in the space before you, adopting the mudrā of subjugating Māra and surrounded by the retinue from the saṅgha of the greater and lesser vehicles, including both Avalokiteśvara and Śāriputra in dialogue. And, while contemplating the meaning of emptiness, recite the profound sūtra as many times as you can, up to seven times in total, and recite the vidyā mantra too, as many times as possible. Then, at the end, perform the following practice of averting demonic forces:", "char_count": 555, "concepts_mentioned": ["sunyata"]}
{"id": "heart_sutra_p0070", "text_id": "heart_sutra", "passage_index": 70, "text": "Namo! Homage to the Guru! Homage to the Buddha! Homage to the Dharma!", "char_count": 69, "concepts_mentioned": []}
{"id": "heart_sutra_p0071", "text_id": "heart_sutra", "passage_index": 71, "text": "Homage to the Saṅgha! yum chenmo sherab kyi parol tu chinpa la chaktsal lo", "char_count": 74, "concepts_mentioned": []}
{"id": "heart_sutra_p0072", "text_id": "heart_sutra", "passage_index": 72, "text": "Homage to the Great Mother, Prajñāpāramitā! khyé nam la chaktsalwé tu dang nüpa la ten né", "char_count": 89, "concepts_mentioned": []}
{"id": "heart_sutra_p0073", "text_id": "heart_sutra", "passage_index": 73, "text": "Through the power and strength of paying homage to you, dakchak gi tsik di drubpar gyur chik", "char_count": 92, "concepts_mentioned": []}
{"id": "heart_sutra_p0074", "text_id": "heart_sutra", "passage_index": 74, "text": "May these words of ours come true! jitar ngön lhé wangpo gyajin gyi yum chenmo sherab kyi parol tu chinpé dön zabmo yi la sam zhing tsik khatön du jepé tu dang nüpa la ten né", "char_count": 174, "concepts_mentioned": []}
{"id": "heart_sutra_p0075", "text_id": "heart_sutra", "passage_index": 75, "text": "Just as, long ago, the king of the gods Indra, by the power and strength of contemplating the profound meaning of the perfection of wisdom, the Great Mother, and reciting its words,", "char_count": 181, "concepts_mentioned": []}
{"id": "heart_sutra_p0076", "text_id": "heart_sutra", "passage_index": 76, "text": "dü dikchen lasokpa chir dokpa dezhindu dak gi kyang yum chenmo sherab kyi parol tu chinpé dön zabmo yi la sam zhing tsik khatön du jepé tu dang nüpa la ten né", "char_count": 158, "concepts_mentioned": []}
{"id": "heart_sutra_p0077", "text_id": "heart_sutra", "passage_index": 77, "text": "Was able to avert the demonic forces of negativity, so in the very same way, may we too, through the power and strength of contemplating the profound meaning of the Perfection of Wisdom, the Great Mother, and reciting its words,", "char_count": 228, "concepts_mentioned": []}
{"id": "heart_sutra_p0078", "text_id": "heart_sutra", "passage_index": 78, "text": "dak khor dang chepé dampé chö drubpé pangja mitünpé chok tamché chir dokpar gyur chik", "char_count": 85, "concepts_mentioned": []}
{"id": "heart_sutra_p0079", "text_id": "heart_sutra", "passage_index": 79, "text": "Avert all the negative influences which prevent us and those around us from accomplishing the Noble Dharma!", "char_count": 107, "concepts_mentioned": []}
{"id": "heart_sutra_p0080", "text_id": "heart_sutra", "passage_index": 80, "text": "May they be annihilated! May they be rendered harmless! May they be completely pacified!", "char_count": 88, "concepts_mentioned": []}
{"id": "heart_sutra_p0081", "text_id": "heart_sutra", "passage_index": 81, "text": "gang gi ten ching drelwar jung Everything that arises interdependently", "char_count": 70, "concepts_mentioned": []}
{"id": "heart_sutra_p0082", "text_id": "heart_sutra", "passage_index": 82, "text": "Is unceasing and unborn, Neither non-existent nor everlasting,", "char_count": 62, "concepts_mentioned": []}
{"id": "heart_sutra_p0083", "text_id": "heart_sutra", "passage_index": 83, "text": "Neither coming nor going, tadé dön min dön chik min Neither multiple nor single.", "char_count": 80, "concepts_mentioned": []}
{"id": "heart_sutra_p0084", "text_id": "heart_sutra", "passage_index": 84, "text": "To this teaching that pacifies all concepts and duality, The most sacred speech of the fully enlightened Buddha,", "char_count": 112, "concepts_mentioned": []}
{"id": "heart_sutra_p0085", "text_id": "heart_sutra", "passage_index": 85, "text": "May all obstacles, Outer and inner, To our attaining complete enlightenment,", "char_count": 76, "concepts_mentioned": []}
{"id": "heart_sutra_p0086", "text_id": "heart_sutra", "passage_index": 86, "text": "Be totally pacified! zhenyang kyewa dinyi du Also, in this very life,", "char_count": 69, "concepts_mentioned": []}
{"id": "heart_sutra_p0087", "text_id": "heart_sutra", "passage_index": 87, "text": "May everything inharmonious be pacified, and tsering nemé pünsum tsok", "char_count": 69, "concepts_mentioned": []}
{"id": "heart_sutra_p0088", "text_id": "heart_sutra", "passage_index": 88, "text": "May we always enjoy peace and happiness, long life, Good health, prosperity and success!", "char_count": 88, "concepts_mentioned": []}
{"id": "heart_sutra_p0089", "text_id": "heart_sutra", "passage_index": 89, "text": "Source\nshes rab kyi pha rol tu phyin pa'i snying po\" in snga 'gyur smon lam chen mo'i zhal 'don phyogs bsrigs bzhugs so. Delhi: Chos spyod publication. 2008: 142–147", "char_count": 165, "concepts_mentioned": []}
{"id": "diamond_sutra_p0000", "text_id": "diamond_sutra", "passage_index": 0, "text": "The Diamond Sutra\n\n(the discourse on transcendent awareness in 300 lines)\n\nHomage to the beautiful, the sacred transcendent awareness.\n\n1  Introduction\n\n1.a  The assembly.", "char_count": 171, "concepts_mentioned": []}
{"id": "diamond_sutra_p0001", "text_id": "diamond_sutra", "passage_index": 1, "text": "[1] Thus have I heard at one time. The Buddha was in Sravasti, in\nthe Jeta Grove, in Anathapindada's park, with a large group of\nmonks, 1250 monks and many great bodhisattvas. Early in the\nmorning the Lord Buddha got dressed, took his bowl, and went to\nSravasti for alms. When he had eaten, he returned to the park,\nput his bowl and coat away, washed his feet, and sat down on the\nseat that had been arranged for him. He crossed his legs, sat\nupright, and looked straight ahead. Many monks approached,\nsaluted his feet, walked around him three times, and sat down to\none side.\n\n1.b  Subhuti asks", "char_count": 595, "concepts_mentioned": []}
{"id": "diamond_sutra_p0002", "text_id": "diamond_sutra", "passage_index": 2, "text": "[2] Then the venerable Subhuti arrived and sat down. After rising\nand adjusting his robe, he knelt on one knee and with folded\nhands said to the Buddha, \"It's great, oh lord Buddha, it's\nexceedingly wonderful, oh well-traveled one, how much the\nbodhisattvas have been benefited by you, who knows where it's at,\nthe superior man, the fully enlightened one. It's great how these\nbodhisattvas have been so highly favored by you, the one who\nknows where it's at, the superior man, the fully enlightened one.\nHow should such favored bodhisattvas behave, proceed, and tame\ntheir thoughts?\n\n     The Buddha answered Subhuti, \"Good question, good question\nSubhuti. You're right. The one who knows where it's at has helped\nthe bodhisattvas, greatly helped them, favored them with the\nhighest favor. So listen up, Subhuti. I'll tell you how those who\nhave set out on the bodhisattva's way of life should behave,\nproceed, and tame their thoughts.\" \n\n     \"So be it, buddha.\" replied Subhuti, as he perked up.\n\n2  The bodhisattva's career\n\n2.a  The bodhisattva's intention", "char_count": 1060, "concepts_mentioned": []}
{"id": "diamond_sutra_p0003", "text_id": "diamond_sutra", "passage_index": 3, "text": "[3] The Buddha said, \"Subhuti, a person who has set out on the\nbodhisattva's way of life should think, 'I must lead all the\nbeings of the universe to nirvana, whether they are born from an\negg, from a womb, from scum, or they miraculously appear; I must\nlead them into nirvana where nothing remains behind. And yet,\nalthough innumerable beings have been thus led to nirvana, no\nbeing whatsoever has been led to nirvana.' \n\n     Why is that? If a bodhisattva thinks of a 'being' he or she\nis no bodhisattva. Why is that? He or she is no bodhisattva if\nthey think in terms of a self or a being, or in terms of a living\nperson or a soul.\"", "char_count": 635, "concepts_mentioned": []}
{"id": "diamond_sutra_p0004", "text_id": "diamond_sutra", "passage_index": 4, "text": "[4] \"Moreover, Subhuti, a bodhisattva who shares with others\nshould free themselves. When sharing, they should be free from\nlust for beautiful sights, lovely sounds, gourmet tastes or\nsmells, tactile enjoyments, and seductive thoughts. The\nbodhisattva should give to others without being influenced by\nseductive things. Why is that? Because a bodhisattva who shares\nuninfluenced by such things will reap vast benefits. \n\n     \"What do you think, Subhuti? Can you comprehend the vastness\nof space to the east?\"\n     \"No, blessed one! It is impossible to comprehend the\nvastness of space in the east.\"\n     \"Subhuti, is it possible to comprehend the limits of space\nin the north, the south, or the west? Or any direction in the\nuniverse?\"\n     \"No, world-honored one.\"\n     \"Subhuti, it is equally impossible to comprehend the vast\nbenefits that incur to a bodhisattva who shares without being\nseduced by appearances.\"", "char_count": 916, "concepts_mentioned": []}
{"id": "diamond_sutra_p0005", "text_id": "diamond_sutra", "passage_index": 5, "text": "[5] \"What do you think, Subhuti? Can someone see the well-\ntraveled one in the phenomena of physical presence?\"\n     \"No, honored one! It is impossible to even see the well-\ntraveled one in the phenomena of his physical presence. Why?\nBecause the phenomena of his physical presence is not the same as\nthe essential well-traveled one.\"\n     \"You are right, Subhuti. The phenomena of the physical\npresence is wholly illusion. It is not until a person understands\nthis that he can realize the true well-traveled one.\"", "char_count": 514, "concepts_mentioned": []}
{"id": "diamond_sutra_p0006", "text_id": "diamond_sutra", "passage_index": 6, "text": "[6] Subhuti respectfully asked the lord buddha, \"Honored one! In\nthe future, if a person hears this teaching, or a part of it,\nwhether a section or a sentence, will true faith awaken in their\nmind?\"\n     \"No doubt about it, Subhuti. Even 500 years after the\nnirvana of the well-traveled one there will be some who,\npracticing charity and keeping the faith, will believe in\nsections and sentences of this scripture and will awaken their\nminds purely. Know, however, that such persons, long ago, planted\nseeds of goodness, not simply before one buddhist temple, or two,\nor five, but before hundreds of thousands of buddhas, so that\nwhen they hear sections and sentences of this scripture a pure\nfaith will awaken within their minds.\n     \"Subhuti, the well-traveled one knows that the sentient\nbeings who awaken faith upon hearing sections or sentences of\nthis scripture will accumulate inestimable blessings and merit.\nHow do I know this? Because these sentient beings must have\nalready discarded such arbitrary conceptions of phenomena as\none's own self, other selves, living beings, and a universal\nself. If they had not, their minds would inevitably grasp after\nsuch things and they would then not be able to practice charity\nnor keep the precepts.\n    \"Moreover, these sentient beings must also have discarded all\narbitrary notions of a personal self, other personalities, living\nbeings, and a universal self. Otherwise their minds would\ninevitably grasp after such relative conceptions. Furthermore,\nthese sentient beings must have already discarded all arbitrary\nnotions of the non-existence of a personal self, other\npersonalities, living beings, and a universal self. Otherwise,\ntheir minds would still be grasping at such notions. Therefore\neveryone who seeks total enlightenment should discard not only\nconceptions of their own selfhood, other selves, living beings,\nand a universal self, but they should also discard all notions of\nthe non-existence of such conceptions.\n     When the well-traveled one, in teaching, uses conceptions\nand ideas, people should remember the unreality of all such\nconcepts and ideas. They should recall that the well-traveled\none, in teaching spiritual truths, always uses such notions in\nthe way that a raft is used to cross a river. The raft is of no\nmore use when the river has been crossed, and should be\ndiscarded. So these arbitrary conceptions of and about spiritual\nthings should be given us as one attains enlightenment. How much\nmore should one give up conceptions of non-existent things?\"", "char_count": 2539, "concepts_mentioned": []}
{"id": "diamond_sutra_p0007", "text_id": "diamond_sutra", "passage_index": 7, "text": "[7] \"What do you think, Subhuti? Has the well-traveled one\nattained anything that can be described as complete\nenlightenment? Has he ever given you any such teaching?\"\n     Subhuti replied, \"As I understand the teaching of the lord\nbuddha, there is no such thing as complete enlightenment, nor is\nit possible for the well-traveled one to teach any fixed\nspiritual truth. Why? Because the things taught by the well-\ntraveled one are, in their essential nature, inconceivable and\ninscrutable; they are neither existent nor non-existent; they are\nneither phenomena nor noumena. What does this mean? It means that\nbuddhas and bodhisattvas are not enlightened by fixed teachings,\nbut by an intuitive process, spontaneous and natural.\"", "char_count": 729, "concepts_mentioned": []}
{"id": "diamond_sutra_p0008", "text_id": "diamond_sutra", "passage_index": 8, "text": "[8]  \"What do you think Subhuti? If a follower gave treasures\nenough to fill 3,000 universes, would that person gain\nconsiderable blessings and merit?\"\n     Subhuti replied, \"Considerable blessings and merit. Why?\nBecause what the lord buddha has referred to as blessings and\nmerit does not refer to anything objective, he merely refers to\nsuch things in a relative way.\n    The lord buddha continued, \"If another, after studying and\nobserving even a single stanza of this scripture, explains its\nmeaning to others, their blessings and merit will be much\ngreater. Why is that? Because from explanations such as these\nbuddhas have attained unsurpassed enlightenment, and their\nteachings come from this sacred scripture. However, Subhuti, I\nmust take back my words as soon as they are uttered, for there\nare no buddhas and no teachings.\"", "char_count": 835, "concepts_mentioned": []}
{"id": "diamond_sutra_p0009", "text_id": "diamond_sutra", "passage_index": 9, "text": "[9] \"What do you think, Subhuti? Suppose someone has entered the\nflow. Could that person arbitrarily say, 'I have entered the\nflow'?\"\n     Subhuti replied, \"No way man. Because, even though they have\nentered the flow, truly they have not entered anything, nor has\ntheir mind entertained such arbitrary conceptions as form, sound,\ntaste, odor, tactile thing, or discrimination. Thus are such\npeople known to have entered the flow.\"\n     \"What do you think, Subhuti? Suppose someone has only one\nmore life to traverse? Could that person say 'I have only one\nmore life to go'?\"\n     \"No way man. Because even if set to return only one more\ntime, truly there is no rebirth either in this world or any\nother. By knowing this someone has only one more life to\ntraverse.\"\n     \"What do you think Subhuti? Suppose someone will never be\nreborn. Could that person say, 'I won't be reborn again'?\"\n     \"No way man. Because even though they won't be reborn, they\ndon't really think in such arbitrary terms. Because of which they\nwon't be reborn again.\"\n     \"What do you think, Subhuti? Suppose someone is completely\nawake. Would that person think, 'I am awake'?\"\n     \"No way man. Because there really isn't such a thing as a\ntruly awakened person. If someone harbored a thought such as 'I\nam awake' they would find themselves attached to ideas about a\nself, other selves, living beings, and a universal self. Oh Lord,\nyou have said that I have become passively atuned, have reached\nthe pinnacle of my potential, and am therefore awakened. If I\ncherished the thought, 'I am awake, free of desire!' you, good\nlord, would not have said that I delight in the practice of\nsilence and tranquility. But, in truth, I have cherished no such\narbitrary thought, so you could truly say, 'Subhuti delights in\nthe practice of silence and tranquility.\"", "char_count": 1828, "concepts_mentioned": []}
{"id": "diamond_sutra_p0010", "text_id": "diamond_sutra", "passage_index": 10, "text": "[10] \"What do you think, Subhuti? When the well-traveled one was,\nin a previous life, with Dipankara buddha, did I receive any\ndefinite teaching or attain any definite degree of self-control,\nwhereby I later became a buddha?\"\n     \"No, honorable one. When the well-traveled one was a\ndisciple of Dipankara buddha, in truth, he received no definite\nteaching, nor did he attain any definite supremacy.\"\n     \"What do you think, Subhuti? Do the great bodhisattvas\nembellish the elysian fields to which they go?\"\n     \"No way man. And why is that? Because what you mean by the\nexpression, 'embellish the elysian fields' is self-contradictory,\nfor elysian fields thus embellished would no longer be called\nelysian fields. Therefore the expression 'embellishment of the\nelysian fields' is merely a figure of speech.\"\n     The lord buddha continued, \"Therefore, Subhuti, the minds of\nall bodhisattvas should be purified of all thoughts that relate\nto seeing, hearing, tasting, smelling, touching, and\ndiscriminating. They should use their mental faculties\nspontaneously and naturally, without being constrained by\npreconceived notions arising from the senses.\n     \"Subhuti, suppose a person's body was as big as the highest\nmountain. What do you think? Would that body be considered huge?\"\n     \"Exceedingly huge, world-honored one! Because what you\nreally mean by the expression 'huge body' is not limited by any\narbitrary conception, so it can correctly be called huge.\"", "char_count": 1466, "concepts_mentioned": []}
{"id": "diamond_sutra_p0011", "text_id": "diamond_sutra", "passage_index": 11, "text": "[11]  \"What do you think, Subhuti? If there are as many Ganges\nRivers as there are grains of sand in the river Ganges, will\nthese rivers be numerous?\"\n     \"Exceedingly numerous, lord.\"\n     \"Suppose there were these innumerable rivers, how\nimmeasurable would be their grains of sand! Subhuti, if a good\nand faithful person, whether man or woman, were to give gifts of\ndesirable things equal to those grains of sand in all those\nGanges Rivers, would the merit accrued be considerable?\"\n     \"A very considerable merit, my lord.\"\n     \"Subhuti, if another person, after studying and observing\neven one stanza of this scripture, were to explain it to others,\ntheir merit would be greater.\"", "char_count": 687, "concepts_mentioned": []}
{"id": "diamond_sutra_p0012", "text_id": "diamond_sutra", "passage_index": 12, "text": "[12] \"Furthermore, Subhuti, if any person in any place were to\nteach even one stanza of this scripture, that place would become\nsacred ground and would be revered by numerous kinds of beings,\nas if it were a sacred temple. How much more sacred would the\nplace become if that person studied and observed the whole\nscripture! Be assured, Subhuti, such a person will attain total\nenlightenment, and the place where this scripture is reverenced\nwill be like an altar consecrated to the buddha, or to one of his\nhonored followers.\"\n\n[13a] Subhuti said to the blessed one, \"By what name shall we\nknow this scripture, so that it can be honored and studied?\"\n     The lord buddha replied, \"This scripture shall be known as \nThe Transcendent Awareness that Cuts Like a Diamond. By this name\nit shall be revered and studied and observed. What does this name\nmean? It means that when the buddha named it, he did not have in\nmind any definite or arbitrary conception, and so named it. This\nscripture is hard and sharp, like a diamond that will cut away\nall arbitrary conceptions and bring one to the other shore of\nenlightenment.\n     \"What do you think, Subhuti? Has the well-traveled one given\nyou any definite teaching in this scripture?\"\n     \"No blessed lord, the well-traveled one has not given us any\ndefinite teaching in this scripture.\"\n\n[13b]  \"What do you think, Subhuti? Are the atoms in 3,000 worlds\nvery numerous?\"\n      \"Very numerous indeed, lord.\"\n      \"Subhuti, when the well-traveled one speaks of atoms, it\ndoes not mean I am thinking any definite or arbitrary thought, I\nmerely use the words as a figure of speech. It is just the same\nwith the word universe; these words do not assert any definite or\narbitrary idea, I merely use the words as words.\"\n\n[13c] \"What do you think, Subhuti? Can someone grasp the well-\ntraveled one's personality by its 32 marks of physical\nexcellence?\"\n     \"No blessed one! We cannot grasp the well-traveled one's\nwonderful personality by its 32 marks of excellence. Why? Because\nwhat the well-traveled one has expressed as '32 marks of physical\nexcellence' does not convey any definite or arbitrary assertions\nas to the qualities of a buddha. The words are merely used as a\nfigure of speech.\"\n\n[13d]  \"Subhuti, if a good and faithful follower, whether male or\nfemale, has, for the sake of charity, been sacrificing their life\nfor generation upon generation, for as many generations as the\ngrains of sands in 3,000 universes; and another follower has been\nmerely studying and observing a single stanza of this scripture\nand explaining it to others, their blessings and merit will be\ngreater.\"\n\n[14a] As Subhuti listened intently to the words of the lord\nbuddha, the teachings of this scripture penetrated his awareness,\nand he realized it to be the true path to enlightenment. With\ntears in his eyes, he said, \"Oh, blessed lord, I have never\nbefore understood this profound scripture. You have opened my\neyes to transcendent awareness.\n     \"Honored one, what has been taught about the true\nsignificance of phenomena has no arbitrary or limited meaning.\nThis teaching is, as you say, a raft to carry us to the other\nshore. Noble lord, when, as now, I have the chance to hear this\nscripture, it is not difficult to concentrate my mind upon it and\nclearly understand its significance; it awakens within my mind a\npure faith. In the future, after 500 years, if there are any\nready to hear it and ready to attain enlightenment, able to\nconcentrate their minds upon it, able to clearly understand it,\nable to awaken a pure faith in it, such a person will thereby\nbecome a wonderful and preeminent person. And if there are such\npeople, they will be able to awaken pure faith because they have\nceased to cherish any arbitrary notions of their own selfhood,\nother selves, living beings, or a universal self. Why? Because if\nthey are cherishing any arbitrary conception as to their own\nselfhood, they will be cherishing something that is non-existent.\nIt is the same with all arbitrary conceptions of other selves,\nliving beings, a universal self. These are all expressions of\nnon-existent things. Such a person, able to discard all arbitrary\nconceptions of and about phenomena, will immediately become a\nbuddha.\"\n     The lord buddha was very pleased with this reply, saying,\n\"True, quite true. If a person, having heard this scripture, is\nnot surprised, nor frightened, and does not shrink from it, they\nare a truly wonderful person.\"\n\n[14b] \"In talking about the practice of transcendent patience,\nthe well-traveled one does not hold onto any arbitrary\nconceptions about the phenomena of patience, he merely refers to\nit as the practice of transcendent patience. And why is that?\nBecause when, in a previous life, the Prince of Kalinga severed\nthe flesh from my limbs and my body, even then I was free from\nsuch ideas as my own self, other selves, living beings, and a\nuniversal self. For if, at the time of my suffering, I had\ncherished any of these arbitrary notions, I would have fallen\ninto impatience and hatred.\n     \"Besides, Subhuti, I remember that during my five hundred\nprevious lives I had used life after life to practice patience\nand to look upon my life humbly, as though I were a saint called\nupon to suffer humility. Even then my mind was free of arbitrary\nconceptions of the phenomena of my self, other selves, living\nbeings, or a universal self.\"\n\n[14c]  The lord buddha continued, \"When a great bodhisattva\nbegins to practice toward attaining unsurpassed enlightenment, he\nor she must give up attachment to arbitrary ideas about reality.\nWhen thinking, he or she should definitely banish all thought\nconnected with the sensory phenomena of sight, sound, taste,\nsmell, touch, and all discriminations based thereupon, keeping\nthe mind free of such arbitrary conceptions about reality. The\nmind becomes disturbed by discriminating in terms of sense data\nand the arbitrary conceptions that arise in their wake; as the\nmind gets disturbed it begins to falsely imagine a self and its\nrelationship with other selves. Therefore the well-traveled one\nhas constantly urged the great bodhisattvas, in their practice of\nsharing, not to be influenced by any arbitrary ideas about\nreality, such as sights, sounds, and so forth.\n     \"Great bodhisattvas should share uninfluenced by any\npreconceived notions as to a self and other selves, and for the\nsole purpose of benefitting sentient beings, always recalling\nthat both phenomena and sentient beings are to be considered as\nmere expressions. Nevertheless, Subhuti, the teachings of the\nwell-traveled one are all true, credible, unchangeable; they are\nneither extravagant nor chimerical. The same is true of the\nattainments of the well-traveled one--they are neither real nor\nunreal.\n     \"Subhuti, if a great bodhisattva, in practicing charity,\nholds within his or her mind any of these arbitrary conceptions,\nthereby discriminating self from other selves, he or she will be\nlike a person walking in the darkness and seeing nothing. But if\na great bodhisattva, in practicing charity, has no arbitrary\nconception of receiving blessings and merit by such practice, he\nor she will be like a person with clear sight, seeing all things\nin bright sunshine.\n     \"If, in the future, there is a worthwhile man or woman able\nto observe and study this scripture, their success and attainment\nof inconceivable blessings and merit will be instantly known and\nappreciated by the overarching vision of the well-traveled one.", "char_count": 7503, "concepts_mentioned": []}
{"id": "diamond_sutra_p0013", "text_id": "diamond_sutra", "passage_index": 13, "text": "[15] The lord buddha continued, \"Subhuti, if a good person,\nwhether male or female, in their zeal to practice charity is\nwilling to sacrifice their life in the morning, at mid-day, or in\nthe evening, on as many occasions as there are grains of sand in\nthe river Ganges, and these occasions recur for a 100,000 eons,\nwould the blessings and merit be great?\"\n     \"It would be great indeed, lord buddha.\"\n     \"Supposing, Subhuti, another person were to observe and\nstudy this scripture with pure faith. Their blessings and merit\nwould be greater. And if still another person, besides observing\nand studying this scripture, were to enthusiastically explain it\nto others and copy and circulate it, their blessings and merit\nwould be far greater.\n     \"In other words, Subhuti, this scripture is invested with an\ninestimable, illimitable, ineffable virtue and power. The well-\ntraveled one elucidates this scripture only to those persons who\nare earnestly and perserveringly seeking to perfectly realize\ntotal enlightenment and attain the bodhisattva stages of\ncompassion that characterize the greater path. As people are able\nto enthusiastically and faithfully observe and study this\nscripture, explain it to others and circulate it widely, the\nwell-traveled one will recognize and support them until they\nsucceed in attaining its inestimable, illimitable, and wonderful\nvirtues. Such people will share with the well-traveled one its\ntask of compassion and its reward of total enlightenment.\n     \"And why, Subhuti, is this promise limited to the followers\nof the greater path? Because the followers of the lesser path\nhave not yet been able to free themselves from such arbitrary\nconceptions as personal selfhood, other personalities, living\nbeings, and a universal self, and are therefore not yet able to\nfaithfully and earnestly observe and study and explain this\nscripture to others.\n     \"Listen up Subhuti! Wherever this scripture shall be\nobserved and studied and explained, that place will become sacred\nground to which countless spiritually advanced beings will bring\nofferings. Such places, however humble they may be, will be\nreverenced as though they were famous temples, and countless\npilgrims will come there to worship. Over them spiritually\nadvanced beings will hover, sprinkling that place with celestial\nflowers.\"", "char_count": 2328, "concepts_mentioned": []}
{"id": "diamond_sutra_p0014", "text_id": "diamond_sutra", "passage_index": 14, "text": "[16] The blessed one continued, \"Subhuti, should there be among\nthe faithful some who have not yet matured their karma and who\nmust first suffer the natural retribution of evils committed in\nsome previous life by being degraded to a lower life form, and\nshould they earnestly and faithfully observe and study this\nscripture, and thereby be despised and persecuted by people,\ntheir karma will immediately mature and they will attain supreme,\ntotal awakening.\n     \"Subhuti, I recall that long ago, numerous eons before the\ntime of Dipankara buddha, without my having been at fault, I\nserved and worshiped and received spiritual instruction and\ndiscipline from 84,000 myriad buddhas. Yet in the far future ages\nof the last era of this world, if a student faithfully observes,\nstudies, and puts into practice the teachings in this scripture,\nthe blessing that will accrue will far exceed that acquired by me\nduring those long years of service and discipline under those\nmany buddhas. Yes, it will exceed my poor merit, billions to one.\nYes, even more, it will exceed uncountable myriads to one.\n     The lord buddha continued, \"Subhuti, in contrast to what I\nhave said about the inestimable blessing that will come to\nearnest followers who observe and study and practice this\nscripture in that far off time, I must tell you that there will\nprobably be some students who, upon hearing this scripture, will\nbecome bewildered and will not believe what they hear. Subhuti,\nyou should remember that just as the spiritual message of this\nscripture transcends human thought, so also the effect and the\nfinal result of studying it and putting it into practice is\ninscrutable.\"", "char_count": 1665, "concepts_mentioned": []}
{"id": "diamond_sutra_p0015", "text_id": "diamond_sutra", "passage_index": 15, "text": "[17] Then Subhuti asked the lord buddha, \"Suppose a good person,\neither man or woman, having aimed themself toward total\nenlightenment, still finds their mind to be disturbed. How are\nthey to keep the mind tranquil, how subdue wandering thoughts and\ncravings?\"\n     \"The lord buddha replied, \"Subhuti, any good person who\nconcentrates on attaining total enlightenment should cherish one\nthought: the intention to attain the highest transcendent\nawareness in order to show all sentient beings the eternal peace\nand freedom of nirvana. If this intention is sincere, these\nsentient beings are already freed. And yet, Subhuti, if the full\ntruth is realized, one knows that not a single sentient being has\never been freed. And why, Subhuti? Because if the great\nbodhisattvas have held onto any such arbitrary conceptions as\none's own self, other selves, living beings, or a universal self,\nthey could not be called great bodhisattvas. And what does this\nmean, Subhuti? It means that there are no sentient beings to be\nfreed and there is no selfhood that can begin the practice of\nseeking to attain total enlightenment.\n     \"What do you think, Subhuti? When the well-traveled one was\nwith the buddha Dipankara did he have any such arbitrary\nconception of the spiritual truth by which he sought to attain\ntotal enlightenment intuitively?\"\n     \"No, blessed lord. As I understand what you are saying, when\nyou were with buddha Dipankara you had no such arbitrary\nconception of spirituality by which you sought total\nenlightenment intuitively.\"\n     The lord buddha was very pleased with this, and said, \"You\nare right, Subhuti. Speaking truthfully there is no such\narbitrary conception of spiritual truth as that. If there had\nbeen, Dipankara would not have predicted that in some future life\nI would attain buddhahood under the name Shakyamuni. What does\nthis mean Subhuti? It means that what I attained is not something\nlimited and arbitrary that can be called 'total enlightenment,'\nbut is that buddhahood whose being is identical with the being of\nall things and is what it is--universal, inconceivable,\ninscrutable.\n     \"Suppose, Subhuti, there were a student who asserts that the\nwell-traveled one had some ideas about the spiritual truth that\nwarranted his seeking to attain complete enlightenment.\nUnderstand, Subhuti, that the well-traveled one truly had no\nideas of the spiritual truth by which he sought to attain total\nenlightenment.\"\n     The lord buddha emphasized this by saying, \"Subhuti, the\nbuddhahood which the well-traveled one attained is both the same\nand not the same as total enlightenment. This is merely another\nway of saying that the phenomena of all things is one beingness\nwith buddhahood and complete enlightenment, and is neither\nreality nor unreality, but is together with all phenomena in\nopenness and silence, inconceivable and inscrutable. Subhuti,\nthat is why I say that the spiritual truth of all things can\nnever be encompassed by any arbitrary conception of phenomena,\nhowever universal that conception may be. That is why it is\ncalled the truth, and that is why there is no such thing as the\ntruth.\n     \"Subhuti, suppose I were to speak of the largeness of the\nhuman body. What would you understand thereby?\"\n     \"World-honored one, I would understand that the lord buddha\nwas not speaking of the largeness of the human body as an\narbitrary conception of its being. I would understand that the\nwords carried merely an imaginary meaning.\"\n     \"Subhuti, it is just the same when the great bodhisattvas\nspeak of delivering numberless sentient beings. If they have in\nmind any arbitrary conception of sentient beings or of definite\nnumbers, they are unworthy of being called great bodhisattvas.\nAnd why, Subhuti? Because the very reason they are called great\nbodhisattvas is because they have abandoned all such arbitrary\nconceptions. And what is true of one arbitrary conception is true\nof all conceptions. The well-traveled one's teachings are\nentirely free of all such arbitrary conceptions as one's own\nself, other selves, living beings, and a universal self.\"\n     To make this teaching even more empathic, the lord buddha\ncontinued, \"If a great bodhisattva were to speak as follows, 'I\nwill add embellishments to the buddhafields' he would be unworthy\nof being called a great bodhisattva. Why? Because the well-\ntraveled one has explicitly taught that when a great bodhisattva\nuses such words, they must not bear in mind any such arbitrary\nconception of phenomena; they are to use such expressions merely\nas so many words.\n     \"Subhuti, it is only those students whose understanding can\npenetrate deeply enough into the meaning of the well-traveled\none's teachings concerning the egolessness of both things and\nliving beings, and who can clearly understand their significance,\nthat are worthy to be called great bodhisattvas.\"", "char_count": 4866, "concepts_mentioned": ["sunyata", "anatta"]}
{"id": "diamond_sutra_p0016", "text_id": "diamond_sutra", "passage_index": 16, "text": "[18] The buddha then asked Subhuti, \"What do you think? Does the\nwell-traveled one have ordinary eyes?\"\n     \"Subhuti replied, \"Sure, he has ordinary eyes.\"\n     \"Does he have the eyes of enlightenment?\"\n     \"Of course, the well-traveled one has the eyes of\nenlightenment, otherwise he would not be the buddha.\"\n     \"Does the well-traveled one have the eyes of transcendent\nintelligence?\"\n     \"Yes, the well-traveled one has the eyes of transcendent\nintelligence.\"\n     \"Does the well-traveled one have the eyes of spiritual\nintuition?\"\n     \"Yes, lord, the well-traveled one has the eyes of spiritual\nintuition.\"\n     \"Does the well-traveled one have the buddha eyes of love and\ncompassion for all sentient beings?\"\n     Subhuti agreed and said, \"Lord, you love all sentient life.\"\n     \"What do you think, Subhuti? When I referred to the grains\nof sand in the river Ganges, did I assert that they were truly\ngrains of sand?\"\n     \"No blessed lord, you only spoke of them as grains of sand.\"\n     \"Subhuti, if there were as many Ganges rivers as there are\ngrains of sand in the river Ganges, and if there were as many\nbuddhalands as there are grains of sand in all those innumerable\nrivers, would these buddhalands be considered numerous?\"\n     \"Very numerous indeed, lord buddha.\"\n     \"Listen up, Subhuti. Within these innumerable buddhalands\nthere are every form of sentient beings with all their various\nmentalities and attitudes, all of which are fully known to the\nwell-traveled one, but not one of them is held in the well-\ntraveled one's mind as an arbitrary conception. They are all\nmerely thought of. Not one of this vast accumulation of\nconceptions since beginningless time, through to the never ending\nfuture, not one of them is graspable.\"", "char_count": 1756, "concepts_mentioned": []}
{"id": "diamond_sutra_p0017", "text_id": "diamond_sutra", "passage_index": 17, "text": "[19] The buddha continued, \"What do you think Subhuti? If a\nfollower were to give away enough goods to fill 3,000 universes,\nwould a great blessing and merit incur to him or her?\"\n     Subhuti replied, \"Honored one, such a follower would acquire\nconsiderable blessings and merit.\"\n     The lord buddha said, \"Subhuti, if such a blessing had any\nsubstantiality, if it were anything other than a figure of\nspeech. The well-traveled one would not have used the words\nblessings and merit.\"", "char_count": 485, "concepts_mentioned": []}
{"id": "diamond_sutra_p0018", "text_id": "diamond_sutra", "passage_index": 18, "text": "[20] Again the lord buddha inquired of Subhuti, saying, \"Can the\nwell-traveled one be fully known through any manifestation of\nform or idea?\"\n     \"No, world-honored one! The well-traveled one cannot be\nfully known through any manifestation of form or idea. Why?\nBecause the phenomena of form and idea are inadequate to express\nbuddhahood. They can only serve as mere expressions, a hint of\nthat which is inconceivable.\n     \"What do you think, Subhuti? Can the well-traveled one be\nfully known through any of his transcendent transformations?\"\n     \"No, world-honored one! The well-traveled one cannot be\nfully known even by his transcendent transformations. Why?\nBecause what the well-traveled one has referred to as\n'transcendent transformations' is merely a figure of speech. Even\nthe most advanced bodhisattvas are unable to fully realize via\nintuition that which is essentially inscrutable.\"", "char_count": 897, "concepts_mentioned": []}
{"id": "diamond_sutra_p0019", "text_id": "diamond_sutra", "passage_index": 19, "text": "[21] The lord buddha then warned Subhuti, saying, \"Subhuti, do\nnot believe that the well-traveled one ever thinks, 'I ought to\npresent a system for teaching spiritual truths.' You should never\nentertain such an idea. Why? Because if anyone thinks this way,\nthey will not only be misunderstanding the teachings of the well-\ntraveled one, but they will be slandering as well. Furthermore,\nwhat has been referred to as 'a system of teaching' has no\nmeaning, because truth cannot be cut up into pieces and arranged\ninto a system. The words can only be used as figures of speech.\"\n     Then Subhuti, blessed with enlightened, transcendent\nintelligence, said to the buddha, \"Blessed lord, in future ages\nwhen any sentient beings happen to hear this scripture, will the\nessential elements of faith arise within their hearts?\"\n     The lord buddha said, \"Subhuti, why do you still think in\nsuch arbitrary terms? There are no such things as sentient\nbeings, neither are there any non-sentient beings. Why? Because\nwhat you think of as sentient beings are unreal and non-existent.\nWhen the well-traveled one has used such words in is teachings,\nhe has merely used them as figures of speech. Your question is\ntherefore irrelevant.\"", "char_count": 1220, "concepts_mentioned": []}
{"id": "diamond_sutra_p0020", "text_id": "diamond_sutra", "passage_index": 20, "text": "[22] Subhuti again asked, \"Blessed lord, when you attained\ncomplete enlightenment, did you feel in your mind that nothing\nhad been acquired?\"\n     The buddha replied, \"That is it precisely, Suhuti. When I\nattained total enlightenment, I did not feel, as the mind feels,\nany arbitrary conception of spiritual truth, not even the\nslightest. Even the words 'total enlightenment' are merely words.\n\n[23a] \"Furthermore Subhuti, what I have attained in total\nenlightenment is the same as what all others have attained. It is\nundifferentiated, regarded neither as a high state, nor a low\nstate. It is wholly independent of any definite or arbitrary\nconceptions of an individual self, other selves living beings, or\na universal self.\"\n\n[23b]  \"Subhuti, when someone is selflessly charitable, they\nshould also practice being ethical by remembering that there is\nno distinction between one's self and the selfhood of others.\nThus one practices charity by giving not only gifts, but through\nkindness and sympathy. Simply practice kindness and you will\nbecome fully enlightened.\n     \"Subhuti, what I just said about kindness does not mean that\nwhen someone is being charitable they should hold onto arbitrary\nconceptions about kindness, for kindness is, after all, only a\nword and charity needs to be spontaneous and selfless.\"", "char_count": 1316, "concepts_mentioned": []}
{"id": "diamond_sutra_p0021", "text_id": "diamond_sutra", "passage_index": 21, "text": "[24]  The buddha continued, \"Subhuti, if a person collected\ntreasures as high as 3,000 of the highest mountains, and gave\nthem to others, his or her merit would be less than what would\naccrue to the person who simply observed and studied this\nscripture and, out of kindness, explained it to others. The\nlatter person would accumulate hundreds of times the merit,\nhundreds of thousands of trillions of times the merit. There is\nno comparison.\"", "char_count": 442, "concepts_mentioned": []}
{"id": "diamond_sutra_p0022", "text_id": "diamond_sutra", "passage_index": 22, "text": "[25] The lord buddha continued, \"Do you think, Subhuti, that the\nwell-traveled one would consider in his own mind, 'I will deliver\nhuman beings'? That would be a degrading thought. Why? Because\nthere are not really any sentient beings to be delivered by the\nwell-traveled one. Should there be any sentient beings to be\ndelivered by the well-traveled one, it would mean that the well-\ntraveled one was harboring in his mind some arbitrary conceptions\nabout phenomena, such as a self, other selves, living beings, and\nuniversal self. Even when the well-traveled one refers to himself\nhe is not holding on to such arbitrary thoughts. Only earth\npeople think of selfhood as a personal thing. Subhuti, even the\nexpression 'earth people' as used by the well-traveled one does\nnot mean that there are any such beings. It is merely used as a\nfigure of speech.\"", "char_count": 852, "concepts_mentioned": []}
{"id": "diamond_sutra_p0023", "text_id": "diamond_sutra", "passage_index": 23, "text": "[26] Then the buddha inquired of Subhuti, \"What do you think\nSubhuti? Is it possible to recognize the well-traveled one by the\n32 physical marks?\"\n     Subhuti replied, \"Yes, world-honored one, the well-traveled\none may thus be recognized.\"\n     \"Subhuti, if that were true then Chakravartin, the\nmythological king (who also had the 32 marks) would be called a\nwell-traveled one.\"\n     Then Subhuti, realizing his error, said, \"World-honored one,\nnow I realize that the well-traveled one cannot be recognized\nmerely by his 32 physical marks of excellence.\"\n     The lord buddha then said, \"Should anyone, looking at an\nimage or likeness of the well-traveled one, claim to know the\nwell-traveled one and worship him, that person would be mistaken,\nnot knowing the true well-traveled one.\"", "char_count": 787, "concepts_mentioned": []}
{"id": "diamond_sutra_p0024", "text_id": "diamond_sutra", "passage_index": 24, "text": "[27] The lord buddha continued, \"Subhuti, do not think the\nopposite either, that when the well-traveled one attained total\nenlightenment it was not by means of his possessing the 32 marks\nof physical excellence. Don't think that way. Otherwise, when you\nbegin the practice of seeking total enlightenment you would think\nthat all systems of phenomena and all conceptions about phenomena\nare to be rejected. Don't think that way. Why? Because when a\nperson seeks to attain complete enlightenment, they should\nneither grasp after nor reject arbitrary conceptions of reality.\"", "char_count": 572, "concepts_mentioned": []}
{"id": "diamond_sutra_p0025", "text_id": "diamond_sutra", "passage_index": 25, "text": "[28]  The lord buddha continued, \"Subhuti, if someone gives\ntreasures equal to the number of sands on the shores of the\nGanges River, and if another, having realized the egolessness of\nall things, thereby understands selflessness, the latter would be\nmore blessed than the one who practiced external charity. Why?\nBecause great bodhisattvas do not see blessings and merit as a\nprivate possession.\"\n\tSubhuti inquired of the lord buddha, \"What do you mean\n'great bodhisattvas do not see blessings and merit as a private\npossession'?\"\n\tThe lord buddha replied, \"Because those blessings and merit\nhave never been lusted after by those great bodhisattvas, they do\nnot see them as private possessions, but as the common possession\nof all beings.\"", "char_count": 740, "concepts_mentioned": ["anatta"]}
{"id": "diamond_sutra_p0026", "text_id": "diamond_sutra", "passage_index": 26, "text": "[29] The buddha said, \"Subhuti, if any person were to say that\nthe well-traveled one is now coming or going, or sitting up or\nlying down, they would not have understood the principle I have\nbeen teaching. Why? Because while the expression 'well-traveled\none' means 'he who has thus come, thus gone,' the true well-\ntraveled one is never coming from anywhere or going anywhere. The\nname 'well-traveled one' is merely an expression.\"", "char_count": 431, "concepts_mentioned": []}
{"id": "diamond_sutra_p0027", "text_id": "diamond_sutra", "passage_index": 27, "text": "[30] The lord buddha resumed, \"Subhuti, if any good person,\neither man or woman, were to take 3,000 galaxies and grind them\ninto microscopic powder and blow it into space, what do you\nthink, would this powder have any individual existence?\"\n     \"Subhuti replied, \"Yes, lord, as a microscopic powder\ninfinitely dissipated, it might be said to have a relative\nexistence, but as you use words, it has no existence. The words\nhave only a figurative meaning. Otherwise the words would imply a\nbelief in the existence of matter as an independent and self-\nexistent thing, which it is not.\n     \"Furthermore, when the well-traveled one refers to the\n'3,000 galaxies,' he could only do so as a figure of speech. Why?\nBecause if the 3,000 galaxies really existed, their only reality\nwould consist in their cosmic unity. Whether as microscopic\npowder or as galaxies, what does it matter? Only in the sense of\nthe cosmic unity of ultimate being can the well-traveled one\nrightfully refer to it.\"\n     The lord buddha was very pleased with this reply and said,\n\"Subhuti, although earth people have always grasped after an\narbitrary conception of matter and galaxies, the concept has no\ntrue basis; it is an illusion of the mortal mind. Even when it is\nreferred to as 'cosmic unity' it is inscrutable.\"", "char_count": 1290, "concepts_mentioned": []}
{"id": "diamond_sutra_p0028", "text_id": "diamond_sutra", "passage_index": 28, "text": "[31] The lord buddha continued, \"If any person were to say that\nthe well-traveled one, in his teachings, has constantly referred\nto himself, to other selves, to living beings, and a universal\nself, what do you think, would that person have understood my\nmeaning?\"\n     Subhuti replied, \"No, blessed lord. That person would not\nhave understood the meaning of your teachings. For when you refer\nto them, you are not referring to their actual existence, you\nonly use words as figures of speech, as symbols. Only in that\nsense can words be used, for conceptions, ideas, limited truths,\nand spiritual truths have no more reality than have matter and\nphenomena.\"\n     Then the lord buddha made his meaning even more emphatic by\nsaying, \"Subhuti, when people begin their practice of seeking to\nattaining total enlightenment, they ought to see, to perceive, to\nknow, to understand, and to realize that all things and all\nspiritual truths are no-things, and, therefore, they ought not to\nconceive within their minds any arbitrary conceptions\nwhatsoever.\"", "char_count": 1045, "concepts_mentioned": []}
{"id": "diamond_sutra_p0029", "text_id": "diamond_sutra", "passage_index": 29, "text": "[32] The lord buddha continued, \"Subhuti, if anyone gave to the\nwell-traveled one treasures sufficient to fill the universe; and\nif another person, a good man or woman, in seeking to attain\ncomplete enlightenment were to earnestly and faithfully observe\nand study even a single stanza of this scripture and explain it\nto others, the accumulated blessing and merit of that latter\nperson would be greater.\n     \"Subhuti, how can one explain this scripture to others\nwithout holding in mind any arbitrary conception of things and\nphenomena and spiritual truths? It can only be done, Subhuti, by\nkeeping the mind in perfect tranquility and in selfless harmony\nwith the thusness of being well-traveled. Why? Because all the\nmind's arbitrary conceptions of matter, phenomena, and of all\nconditioning factors and all conceptions and ideas relating\nthereto are like a dream, a phantasm, a bubble, a shadow,\nevanescent dew, a flash of lightening. Every true student should\nsee all phenomena and all activities this way, and thus keep the\nmind free and selfless and tranquil.\"", "char_count": 1066, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0000", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 0, "text": "Nagarjuna’s 70 Stanzas on Emptiness\nDecember 10, 2019 dhammapk Leave a comment\n1] “Arising,” “enduring,” and “disintegrating;” “existing” and “non-existing;” “inferior,” “middling,” and “superior” do not have true existence. These terms are used by the Buddha in accordance with worldy conventions.", "char_count": 298, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0001", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 1, "text": "[2] All phenomena must have either self-existence or non-self-existence. There is no phenomenon which is other than these two, nor are there any expressions which do not come under these two catagories. All phenomena which are the subject of this treatise are similar to nirvana because all phenomena are devoid of inherent existence.", "char_count": 334, "concepts_mentioned": ["svabhava", "sunyata", "anatta"]}
{"id": "sunyatasaptati_nagarjuna_p0002", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 2, "text": "[3] What is the reason for this? It is because the inherent existence of all phenomena is not to be found in causes, conditions, aggregations or individualities. Thus all phenomena are devoid of inherent existence and are empty.", "char_count": 228, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0003", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 3, "text": "[4] Some assert that a result already exists inherently in the nature of its cause; but then it cannot arise because it already exists. Others assert that a result exists inherently but not in the nature of its cause; so it cannot arise becuse it is not in the nature of its cause. Yet others assert that a result both does and does not exist inherently in its cause; but then they are asserting contradictory views about an object because an object cannot simultaneously both exist and not exist. Because phenomena do not arise inherently so also they do not endure or cease inherently.", "char_count": 587, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0004", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 4, "text": "[5] Whatsoever has already arisen will not be able to arise. Whatsoever has not arisen will not arise. Either a phenomenon has already arisen or else it will arise; there is no other possibility beyond these two. Whatever is in the process of arising should have already arisen or else it will arise in the future.", "char_count": 314, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0005", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 5, "text": "[6] The cause of a result which already exists is similar to that which is not a cause. Also in the case where a result does not already exist, then its cause will be similar to that which is not a cause. A phenomenon should be either existent or non-existent but cannot be both non-existent and not-non-existent because these two are contradictory. Therefore it is not suitable to assert that there is either an inherently existing cause or an inherently existing result in the three times.", "char_count": 491, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0006", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 6, "text": "[7] Without one there cannot be many and without many it is not possible to refer to one. Therefore one and many arise dependently and such phenomena do not have the sign of inherent existence.", "char_count": 193, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0007", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 7, "text": "[8] The twelve limbs of dependent origination result in suffering: since the twelve limbs and suffering do not arise independently of each other, they don’t exist inherently. Furthermore, it is not acceptable to assert that the twelve limbs are based on a single moment of a mind nor on successive moments of mind, as such moments arise dependently and do not exist inherently.", "char_count": 377, "concepts_mentioned": ["svabhava", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0008", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 8, "text": "[9] Because contaminated things arise in dependence on one another they do not exist inherently as permanent phenomena nor do they exist inherently as impermanent phenomena; neither as phenomena with self-nature nor without self-nature; neither as pure or impure; neither as blissful nor as suffering. It is thus that the four distortions do not exist as qualities which inhere in phenomena, but rather are imputed to phenomena.", "char_count": 428, "concepts_mentioned": ["svabhava", "anatta", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0009", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 9, "text": "[10] There are no four distortions which exist inherently and thus there can be no ignorance arising from them. Because that ignorance does not exist inherently it cannot give birth to karmic formations, which means karmic formations will not arise and so also the remaining limbs too.", "char_count": 285, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0010", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 10, "text": "[11] Ignorance cannot originate as a cause except in dependence on the karmic formations. Also, the karmic formations cannot originate except in dependence on their cause, which is ignorance. Because ignorance and karmic formations are interrelated as cause and effect so these two are known by a valid cognizer not to exist inherently.", "char_count": 336, "concepts_mentioned": ["svabhava", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0011", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 11, "text": "[12] By itself none of the twelve limbs can originate inherently, but must depend on the remaining limbs. How then can one limb produce another limb? Moreover, because one limb has originated as a cause in dependence on the other limbs, so how can it act as a condition for the origination of results such as the other limbs?", "char_count": 325, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0012", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 12, "text": "[13] The father is not the son and the son is not the father. These two are mutually not non-existent and the two of them cannot arise simultaneously. It is likewise with the twelve dependent limbs.", "char_count": 198, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0013", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 13, "text": "[14] Just as in a dream, happiness and suffering depend on dream objects and upon awakening these objects are known not to actually exist, likewise any phenomenon which arises in dependence on another dependent phenomenon should be known not to exist in the manner of its appearance.", "char_count": 283, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0014", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 14, "text": "[15] Vaibhisika: If you assert that phenomena don’t exist inherently then you are asserting that they don’t exist at all. So how can you make distinctions like inferior, middling, and superior or that there are different beings in the six realms of existence? How then can you assert the manifestation of a result which arises from causes?", "char_count": 339, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0015", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 15, "text": "[16] Response: When you assert that phenomena exist inherently you are asserting that they do not originate in dependence on causes and conditions and thus that phenomena actually do not exist. For if phenomena do not depend on causes and conditions, then they should have independent existence throughout the three times. Therefore there cannot be inherent existence for functional phenomena which arise from causes and conditions or non-functional phenomena which do not arise from causes and conditions, and there cannot be any third mode of existence for phonemena.", "char_count": 569, "concepts_mentioned": ["svabhava", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0016", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 16, "text": "[17] Opponent: If phenomena do not exist inherently, how can you use terms to refer to their own characteristics or their characteristics in relation to other phenomena or non-functional phenomena?\nResponse: Although phenomena lack inherent existence, still we can use terms like own-characteristics, other-characteristics and non-functional phenomena for although these are unfindable upon analysis, still, like objects of a dream they appear to have existence to ordinary perception. So the way they exist and they way they appear are different and these conventional existences are called distortions or false.", "char_count": 613, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0017", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 17, "text": "[18] Opponent: If phenomena are devoid of inherent existence then they will be completely non-existent like the horns of a rabbit, and so there can be no occurrence of their arising or their cessation. As Buddha has spoken about arising and cessation, they must exist, so how can things be devoid of inherent existence?", "char_count": 319, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0018", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 18, "text": "[19] Response: An object cannot simultaneously arise as a functional phenomenon and cease as a non-functional phenomenon. If a non-functional phenomenon does not exist then a functional phenomenon cannot exist because an object cannot arise and endure as a functional phenomenon without depending on its cessation as a non-functional phenomenon, or else it would exist at all times. If a non-functional phenomenon which is different from a functional phenomenon does not exist then it is impossible for a functional phenomenon to exist.", "char_count": 536, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0019", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 19, "text": "[20] If there is no arising and enduring, which are functional phenomena, then there can be no disintegration or cessation, which are non-functional phenomena; so the latter would be completely non-existent. If a phenomenon were to exist inherently it must have arisen from its own nature or from some other nature, but it cannot arise from its own nature and because a phenomenon cannot have a different nature than its cause, so it cannot arise from some other nature which has inherent existence. Because of that, a functional phenomenon cannot exist inherently and because a functional phenomenon cannot exist inherently, so a non-functional phenomenon cannot exist inherently.", "char_count": 681, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0020", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 20, "text": "[21] If a phenomenon were to exist inherently it should be permanent. If a phenomemon were to disintegrate completely then you must accept the annihilationist view. If a phenomenon were to exist inherently it would either exist permanently or else undergo complete disintegration: it cannot occur in a way which is different than these two. Therefore one should not assert that a phenomenon has inherent existence.", "char_count": 414, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0021", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 21, "text": "[22] Opponent: Because of continuity there is no danger of the two extreme views. Acting as a cause of another causal phenomenon the original causal phenomenon ceases to exist.\nReply: As explained before, the cause and the result, like a functional phenomenon and a non-functional phenomenon, cannot arise with inherent existence either simultaneously or sequentially. In your view their lack of inherent existence makes them completely non-existent, in which case you cannot assert their continuity or that of the moments between them. Therefore the faults of the two extremes remain in your view.", "char_count": 598, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0022", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 22, "text": "[23] Opponent: When Buddha explained the path to liberation he spoke about arising and disintegration, so they must have true existence.\nResponse: It is true that Buddha spoke about arising and disintegration, but they are devoid of inherent existence. For that reason the way they appear and the way they exist are dissimilar, and they appear in a deceptive way to the world.", "char_count": 376, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0023", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 23, "text": "[24] Opponent: If arising and disintegration do not exist then suffering can not exist, so what cessation will bring forth nirvana? But because nirvana can be attained that means there is suffering which has inherent existence and therefore there is arising with inherent existence and disintegration with inherent existence.\nResponse: Nirvana refers to that state where suffering does not arise with inherent existence and does not cease with inherent existence. Don’t we call that state the naturally abiding nirvana? therefore arising and disintegration do not exist inherently.", "char_count": 581, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0024", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 24, "text": "[25] You have accepted that the extinction of the continuation of suffering is nirvana, in which case you have held an annihilationist view. And if you modify your position and assert that nirvana is a state where suffering has inherent existence and has not been extinguished, then you accept permanent suffering which even includes the state of nirvana, which is an eternalist view. Therefore you cannot assert that nirvana refers to a state where suffering is a non-functional phenomenon which has been extinguished nor can you assert that nirvana refers to a state where suffering is a functional phenomenon which has not been extinguished. These two assertions about nirvana are not appropriate. Therefore nirvana refers to that state where suffering does not arise with inherent existence and does not cease with inherent existence.", "char_count": 838, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0025", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 25, "text": "[26] If you assert a cessation that is different than a functional phenomenon then you are asserting a cessation which does not depend on a functional phenomenon and which exists inherently and permanently. Because we have refuted the inherent existence of a functional phenomenon and also the inherent existence of a non-functional phenomenon which depends on a functional phenomenon, so here a cessation cannot have independent existence and so it cannot exist inherently or permanently.", "char_count": 489, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0026", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 26, "text": "[27] Without depending on the defined one cannot establish a definition and without considering the definition one cannot establish the defined. As they depend on each other, they have not arisen by themselves, so therefore the defined and the definition are devoid of inherent existence and also they do not exist inherently in a mutually dependent way, so none of them can be used to establish the inherent existence of another one.", "char_count": 434, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0027", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 27, "text": "[28] Following the logic of this explanation of mutually dependent origination one cannot use the cause of a result to prove that the result has inherent existence. The same applies to all the pairs of such as feeling and the one who feels or seeing and the seer, and so forth. Taking these as examples one should understand how all the pairs are explained as being devoid of inherent existence because they originate in mutual dependence.", "char_count": 439, "concepts_mentioned": ["svabhava", "sunyata", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0028", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 28, "text": "[29] Time does not exist inherently because the three periods of time do not maintain continuity by themselves, but are dependent on each other. If the three times were to have inherent existence in a mutually dependent way, then we could not make distinctions between, but because we can make distinctions so time itself cannot be established as having inherent existence. Because time does not have inherent existence, the functional basis on which the three times is imputed cannot have inherent existence, so therefore the three times do not have inherent existence and are merely imputed by concepts.", "char_count": 605, "concepts_mentioned": ["svabhava", "dependent_designation"]}
{"id": "sunyatasaptati_nagarjuna_p0029", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 29, "text": "[30] Following the reasoning just given, the three characteristics of a composite phenomenon which are arising, enduring and ceasing are unfindable upon ultimate analysis even for you, so then a functional phenomenon which is characterized by these three attributes is also unfindable, in which case the functional basis of a composite phenomenon becomes unfindable. So when a composite phenomenon cannot exist inherently, how can a non-composite phenomenon which depends on a composite phenomenon have inherent existence in the least.", "char_count": 535, "concepts_mentioned": ["svabhava", "three_natures"]}
{"id": "sunyatasaptati_nagarjuna_p0030", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 30, "text": "[31] At the point of its complete disintegration does a phenomenon disintegrate which has already disintegrated or at that point does a phenomenon disintegrate which has not yet disintegrated? In the first case the process of disintegration is complete, so this cannot be accepted. In the second case it is free from the function of disintegration, so this cannot be accepted. The same applies to enduring and arising. If a phenomenon were to endure at that point when it has alrady endured then the process of enduring is complete and we cannot say that it is enduring at that point. And a phenomenon which has not endured cannot be accepted as enduring at that point because it is free from the function of enduring. If a phenomenon were to arise at the point of arising which has already arisen then the process of arising is already complete, so this cannot be accepted. and if a phenomenon were to arise at that point which has not arisen then that case is not accpetable, because it is non-existent.", "char_count": 1005, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0031", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 31, "text": "[32] If we examine composite phenomena and non-composite phenomena then we cannot find them as one, because then we cannot differentiate between these two types of phenomena, and we cannot find them as many, because then these two would be completely unrelated. If a composite phenomenon is asserted to exist, then it cannot arise because it is already existent and if it is asserted not to exist, then it cannot arise because it is non-existent. If it is asserted to be both existent and non-existent, this is not possible because such a state is contradictory. Every different type of phenomenon is included within this criterion of non-inherent existence.", "char_count": 658, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0032", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 32, "text": "[33] Opponent: The Peerless Subduer has taught that there is continuity in the flow of actions. Likewise, he has taught about the nature of actions and their results. He has also taught that the results of actions performed by an individual sentient being must be experienced by him and that whatever actions are performed are certain to bear fruit. For these four reasons actions have inherent existence.", "char_count": 405, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0033", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 33, "text": "[34] Reply: Buddha taught that actions do not exist inherently and so they cannot arise inherently. Although actions do not exist inherently, they will not be wasted but it is certain that they will bear fruit. From these actions arise consciousness, name and form, and the rest of the limbs of dependent origination. Conception of self is generated through focusing on the person who is merely imputed upon these dependent limbs. Also, it arises from the preconception which takes imporper objects and overestimates them.", "char_count": 522, "concepts_mentioned": ["svabhava", "pratityasamutpada", "twelve_nidanas"]}
{"id": "sunyatasaptati_nagarjuna_p0034", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 34, "text": "[35] If actions were to have inherent existence then they would not be impermenent but would have the nature of permanance, and then the body which results from those actions would also be permanent. If actions were to be permanent then they could not give rise to suffering, which is the ripening of actions. If actions were non-changing then they would have the nature of permance and then they would have self-existence. But then Buddha would not have taught about the lack of self-nature.", "char_count": 492, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0035", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 35, "text": "[36] If actions were to exist at the time of conditions, those actions could not arise from those conditions. And if conditions do not have the potential to give rise to actions, then actions cannot arise from conditions because those conditions are similar to non-conditions. Because actions cannot arise even slightly from non-conditions, so therefore all composite phenomena are like an illusion, and a gandharva town and a mirage, and therefore they lack inherent existence.", "char_count": 478, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0036", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 36, "text": "[37] Actions are caused by delusions. Our body arises from the nature of delusions and actions. Because the cause of the body is actions, and actions arise from delusions, so therefore these three are devoid if inherent existence.", "char_count": 230, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0037", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 37, "text": "[38] When actions do not have inherent existence there will be no person to perform actions. Because both of them do not exist, results do not exist. When there are no results there will be no person to experience those results physically and mentally. Because of that reason that actions do not exist inherently, so all phenomena are devoid of inherent existence.", "char_count": 364, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0038", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 38, "text": "[39] If one understands how actions are devoid of inherent existence, then he sees the suchness of actions. When he has seen suchness he will have eliminated ignorance and when there is no ignorance then the actions which are caused by ignorance cannot arise in him, and so the results of actions such as consciousness and so forth up to aging and death will not be experienced by him. When consciousness ceases to exist the dependent limb of aging and death cannot occur; thus he will attain the state of liberation free from aging and death.", "char_count": 543, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0039", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 39, "text": "[40] Through his miraculous powers, Tathagata the Subduer emitted an emanation and that emanation emitted another emanation. As the emanation emitted by the Tathagata is devoid of inherent existence, it is hardly necessary to say that the emanation emitted by the emanation is also devoid of inherent existence.", "char_count": 311, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0040", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 40, "text": "[41] When we say that these two emanations do not exist inherently, that does not mean that they are completely non-existent but rather that both of them, just like actions and the one who performs actions, merely exist through terms because they are separated from the nature of inherent existence. They do not exist, but merely through imputation by thought in a deceptive way.", "char_count": 379, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0041", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 41, "text": "[42] The person who performs actions is said to be similar to the emanation emitted by the Tathagata because he is led by ignorance. And so his actions are said to be similar to the emanation emitted by the emanation. All of these are devoid of inherent existence, though they do have a slight existence as mere imputation supported by terms and concepts.", "char_count": 355, "concepts_mentioned": ["svabhava", "sunyata", "dependent_designation"]}
{"id": "sunyatasaptati_nagarjuna_p0042", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 42, "text": "[43] If actions were to have the nature of inherent existence, then they would be permanent. But if actions were permanent then they would not depend on a person, and if there were no person to perform actions, then actions would not exist. In that case, nirvana, which is the state of cessation of delusions and actions, could not be attained. If actions did not exist through mere terms and concepts then their ripening results such as happiness and suffering could not arise.", "char_count": 478, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0043", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 43, "text": "[44] Whatever is said by the Buddha has the two truths as its chief underlying thought; it is hard to understand and must be interpreted in this light. When the Buddha says “existence” his chief underlying thought is conventional existence; when he says “non-existence” his chief underlying thought is non-inherent existence; when he says “existence-and-non-existence” his chief underlying thought is conventional-existence-and-non-inherent-existence as a mere object of examination.", "char_count": 483, "concepts_mentioned": ["svabhava", "two_truths"]}
{"id": "sunyatasaptati_nagarjuna_p0044", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 44, "text": "[45] Neither does inherently existent form, having the nature of elements, arise from elements nor from itself and not even from others. Therefore, it does not exist, does it?", "char_count": 175, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0045", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 45, "text": "[46] A form cannot have the fourfold nature of the elements because if the form has four elements then it will be fourfold and the four elements cannot have a singular form or else they will become one like form, so how can form arise from the four great elements as its cause?", "char_count": 277, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0046", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 46, "text": "[47] Form is not apprehended as inherently existing, so therefore the form does not exist inherently. If it is said that the inherent existence of form is understood by the mind which apprehends it, then such a mind does not exist inherently because it has arisen from causes and conditions to it cannot be used as a reason for proving the inherent existence of a form.", "char_count": 369, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0047", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 47, "text": "[48] If a mind apprehends a form with inherent existence then the mind will apprehend its own nature. Such a mind has arisen from causes and conditions, so it is a dependent arising which lacks inherent existence. In the same way, form does not exist truly, so how can that mind apprehend a form with true existence?", "char_count": 316, "concepts_mentioned": ["svabhava", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0048", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 48, "text": "[49] The kind of form, which has arisen but not ceased to exist, that I have explained is not apprehended by each moment of the mind in the present. Therefore, how can such a mind apprehend forms of the past and also of the future?", "char_count": 231, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0049", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 49, "text": "[50] In all times color and shape do not exist as two different things. If they were to exist as two different things then a mind could apprehend shape without considering color or color without considering shape. Because these two do not exist as two different things, so therefore there is not a mind which apprehends shape without taking color into consideration nor color without taking shape into consideration. In the world, a form is known to be singular; if its shape and color were to exist as two different things then the form would appear to the world as two instead of one.", "char_count": 586, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0050", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 50, "text": "[51] The eye has no consciousness because the eye is a form but eye consciousness is formless and that which is formless cannot adhere to form. In the same way the form which is observed has no eye consciousness, nor is it between eye and form. Because eye consciousness is generated in dependence on eye and form, if it is apprehended as having inherent existence, that is a mistaken concept.", "char_count": 393, "concepts_mentioned": ["svabhava", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0051", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 51, "text": "[52] When the eye does not see itself, how can it see forms? Therefore the eye and the forms do not have self-existence and the remaining entrances should be understood in the same way.", "char_count": 185, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0052", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 52, "text": "[53] The eye is devoid of its own self-existent nature. It is also devoid of the self-existent nature of another. In the same way, form is devoid of its own self-existent nature as well as that of another. And it is the same with the rest of the entrances.", "char_count": 256, "concepts_mentioned": ["sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0053", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 53, "text": "[54] When any of the six internal entrances arises simultaneously with contact, at that time the rest of the entrances will be devoid of the nature of contact. The rest of the entrances which are devoid of the nature of contact do not depend on the nature of contact. That which is not devoid of the nature of contact will not depend on that which is devoid of the nature of contact.", "char_count": 383, "concepts_mentioned": ["sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0054", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 54, "text": "[55] The eye, eye consciousness and its object arise and immediately disintegrate, so they cannot exist as abiding in their natures and so those three cannot assemble. When these three cannot assemble, contact cannot exist and if contact cannot exist, so there cannot be feeling.", "char_count": 279, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0055", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 55, "text": "[56] Consciousness arises in dependence on internal and external entrances. Because consciousness arises in dependence on the entrances, so it is like a mirage and an illusion which are devoid of inherent existence.", "char_count": 215, "concepts_mentioned": ["svabhava", "sunyata", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0056", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 56, "text": "[57] Consciousness cannot arise without taking its object, so it depends on the object of knowledge. The object of knowledge cannot arise without depending on the consciousness which apprehends it, and therefore because they exist in a mutually dependent way both of them lack inherent existence. The object of know ledge and the apprehension of the object do not exist inherently, therefore the person who knows the object does not exist inherently.", "char_count": 450, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0057", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 57, "text": "[58] Buddha has seen no essence in composite phenomena with inherent existence so he said that all composite phenomena are impermanent, so therefore they are devoid of inherent existence, or because he said that all composite phenomena are impermanent, so how could they exist inherently in the nature of permanent phenomena? If phenomena were to have inherent existence they should either be permanent or impermanent; but how can there be phenomena which are both permanent and impermanent at the same time?", "char_count": 508, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0058", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 58, "text": "[59] Through superimposition one develops the three distorted preconceptions toward pleasing, repulsive and neutral objects, which respectively cause attachment, hatred and closed-mindedness. Because they arise in dependence on these conditions, the essential nature of attachment, hatred and closed-mindedness is without inherent existence.", "char_count": 341, "concepts_mentioned": ["svabhava", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0059", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 59, "text": "[60] A pleasing object does not exist inherently because some persons develop attachment towards it, others develop hatred towards it, and still others develop close-mindedness towards it. Therefore such qualities of the object are merely created by preconceptions, and these preconceptions also do not exist inherently because they develop from superimposition.", "char_count": 362, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0060", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 60, "text": "[61] Whatever may be an object of examination does not exist inherently. As the object of examination does not exist inherently, how can the thought-consciousness of that non-inherently existing object exist inherently? Therefore, because the object of examination and the thought-consciousness arise from causes and conditions, they are empty of inherent existence.", "char_count": 366, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0061", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 61, "text": "[62] The mind which directly understands emptiness is an unmistaken mind which eliminates the ignorance that arises from the four evil preconceptions. Without that ignorance the karmic formations will not arise, and so neither will the remaining limbs.", "char_count": 252, "concepts_mentioned": ["sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0062", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 62, "text": "[63] Anything which arises in dependence on any causes will not arise without those causes. Hence, functional things in the form of produced phenomena and non-functional things as unproduced phenomena would be empty of inherent existence which is the natural state of nirvana.", "char_count": 276, "concepts_mentioned": ["svabhava", "sunyata", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0063", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 63, "text": "[64] The Teacher, Buddha, said that the conception of true existence of functional things which arise from causes and conditions is ignorance. From this ignorance arise the twelve dependent limbs.", "char_count": 196, "concepts_mentioned": ["svabhava"]}
{"id": "sunyatasaptati_nagarjuna_p0064", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 64, "text": "[65] Understanding the non-inherent existence of things means seeing the reality [i.e., emptiness] which eliminates ignorance about the reality of things. This brings about the cessation of ignorantly grasping at an apparently true existence. From that the twelve limbs of dependent origination cease.", "char_count": 301, "concepts_mentioned": ["svabhava", "sunyata", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0065", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 65, "text": "[66] Produced phenomena are similar to a village of gandharvas, an illusion, a hair net in the eyes, foam, a bubble, an emanation, a dream, and a circle of light produced by a whirling firebrand.", "char_count": 195, "concepts_mentioned": []}
{"id": "sunyatasaptati_nagarjuna_p0066", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 66, "text": "[67] There is nothing which exists inherently. In that fashion even non-functional things do not exist. Therefore, functional things which arise from causes and conditions as well as non-functional things are empty of inherent existence.", "char_count": 237, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0067", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 67, "text": "[68] Because all things are empty of inherent existence the Peerless Tathagata has shown the emptiness of inherent existence of dependent arising as the reality of all things.", "char_count": 175, "concepts_mentioned": ["svabhava", "sunyata", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0068", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 68, "text": "[69] Ultimate reality is contained within the limit of the non-inherent existence of a thing. For that reason, the Accomplished Buddha, the Subduer, has imputed various terms in the manner of the world through comparison.", "char_count": 221, "concepts_mentioned": ["svabhava", "two_truths"]}
{"id": "sunyatasaptati_nagarjuna_p0069", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 69, "text": "[70] What is shown conventionally to the world appears to be without disintegration, but the Buddha has never actually shown anything with true existence. Those who do not understand what is explained by the Tathagata to be conventionally existent and empty of the sign of true existence are frightened by this teaching.", "char_count": 320, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0070", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 70, "text": "[71] It is known in the way of the world that “this arises in dependence on that.” Such statements are not refuted. But whatsoever arises dependently does not exist inherently, and how can that non-inherent existence itself have inherent existence? In fact, that non-inherent existence must definitely not exist inherently!", "char_count": 323, "concepts_mentioned": ["svabhava", "pratityasamutpada"]}
{"id": "sunyatasaptati_nagarjuna_p0071", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 71, "text": "[72] Those who have faith in the teaching of emptiness will strive for it through a number of different kinds of reasoning. Whatever they have understood about it in terms of non-inherent existence, they clarify this for others, which helps others to attain nirvana by abandoning grasping at the apparently true existence of cyclic existence and non-cyclic existence.", "char_count": 367, "concepts_mentioned": ["svabhava", "sunyata"]}
{"id": "sunyatasaptati_nagarjuna_p0072", "text_id": "sunyatasaptati_nagarjuna", "passage_index": 72, "text": "[73] By seeing these internal and external phenomena arising from causes and conditions they will eliminate the whole network of wrong views. With the elimination of wrong views they will have abandoned attachment, closed-mindedness and hatred and thereby attain nirvana unstained by wrong views.\n\nEND\n\nDescription\n\nThis volume contains a translation of Seventy Stanzas, a fundamental work of Nagarjuna on the Madhyamika system of Buddhist philosophy, along with a commentary on it from the Prasangika viewpoint by Geshe Sonam Rinchen. David Komito summarizes basic Buddhist doctrines on perception and the creation of concepts, which have traditionally served as the backdrop for Nagarjuna’s teachings about how people consistently misperceive and misunderstand the nature of the reality in which they live and the means through which they experience it. This book will interest Buddhist practitioners, scholars, and psychologists who seek a deeper understanding of Buddhist psychology and epistemology.", "char_count": 1004, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0000", "text_id": "mmk_nagarjuna", "passage_index": 0, "text": "Mulamadhyamakakarika*\nBy Nagarjuna\n\n*Chapter 26, 18, 23, 24, 22, and 1\n\n2\n\nMulamadhyamakakarika\n(When His Holiness the Dalai Lama teaches the\nMulamadhyamakakarika he often teaches the\nfollowing chapters: chapter 26, 18, 23, 24, 22, and 1)\n\nVerse of Homage:\nThat which is dependent arising is\nWithout ceasing, without being generated,\nWithout annihilation, without permanence,\nWithout coming, without going,\nWithout being different, without being one,\nIt is peaceful, free from mental fabrication.\nTo the complete Buddha who taught all that,\nTo the unsurpassed one, I bow.\n\n26. Chapter:\nExamination of the Twelve Links of Dependent\nArising", "char_count": 638, "concepts_mentioned": ["pratityasamutpada", "twelve_nidanas"]}
{"id": "mmk_nagarjuna_p0001", "text_id": "mmk_nagarjuna", "passage_index": 1, "text": "1. (26)\nObscured by ignorance we perform three types\nOf compositional actions that lead to rebirth.\nDriven by compositional karmic actions\nWe wander in migratory existence.\n\n3", "char_count": 175, "concepts_mentioned": ["twelve_nidanas"]}
{"id": "mmk_nagarjuna_p0002", "text_id": "mmk_nagarjuna", "passage_index": 2, "text": "2. (26)\nHaving actions as its conditions,\nConsciousness enters migratory existence.\nOnce consciousness has entered,\nName and form will come to be.", "char_count": 146, "concepts_mentioned": ["twelve_nidanas"]}
{"id": "mmk_nagarjuna_p0003", "text_id": "mmk_nagarjuna", "passage_index": 3, "text": "3. (26)\nOnce name and form come to be,\nThe six sense sources arise.\nIn dependence on the six sense sources,\nContact ensues.", "char_count": 123, "concepts_mentioned": ["pratityasamutpada", "twelve_nidanas"]}
{"id": "mmk_nagarjuna_p0004", "text_id": "mmk_nagarjuna", "passage_index": 4, "text": "4. (26)\nIt is solely generated depending\nOn eye and form and retention.\nThus, in dependence on name and form,\nConsciousness is generated.", "char_count": 137, "concepts_mentioned": ["pratityasamutpada", "twelve_nidanas"]}
{"id": "mmk_nagarjuna_p0005", "text_id": "mmk_nagarjuna", "passage_index": 5, "text": "5. (26)\nThat which is the coming together of the three—\nEye and form and consciousness—\nIs contact. From contact\nFeeling comes to be.", "char_count": 133, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0006", "text_id": "mmk_nagarjuna", "passage_index": 6, "text": "6. (26)\nCraving is conditioned by feeling.\nCraving arises for a feeling.\nWhen we crave, we grasp —\nWe grasp at the four aspects.\n4", "char_count": 130, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "mmk_nagarjuna_p0007", "text_id": "mmk_nagarjuna", "passage_index": 7, "text": "7. (26)\nWhen there is grasping,\n‘Existence’ of those who grasp comes to be.\nIf we did not grasp, we would\nBe freed; ‘existence’ would not arise.", "char_count": 144, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0008", "text_id": "mmk_nagarjuna", "passage_index": 8, "text": "8. (26)\n‘Existence’ is also the five aggregates.\nFrom ‘existence’ comes birth.\nOld age and death,\nMisery, lamentation,", "char_count": 118, "concepts_mentioned": ["five_aggregates"]}
{"id": "mmk_nagarjuna_p0009", "text_id": "mmk_nagarjuna", "passage_index": 9, "text": "9. (26)\nUnhappiness and agitation:\nAll these arise from birth.\nThus, a mass of suffering\nIs all that arises.", "char_count": 108, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0010", "text_id": "mmk_nagarjuna", "passage_index": 10, "text": "10. (26)\nThe root of cyclic existence is compositional action.\nSo the wise ones do not act.\nIt is the unwise who act;\nThe wise ones do not, for they see reality.", "char_count": 161, "concepts_mentioned": ["twelve_nidanas"]}
{"id": "mmk_nagarjuna_p0011", "text_id": "mmk_nagarjuna", "passage_index": 11, "text": "11. (26)\nWith the cessation of ignorance,\nCompositional action will not arise.\nThe cessation of ignorance will occur\nWhen consciousness meditates on reality.\n5", "char_count": 159, "concepts_mentioned": ["twelve_nidanas"]}
{"id": "mmk_nagarjuna_p0012", "text_id": "mmk_nagarjuna", "passage_index": 12, "text": "12. (26)\nThrough the cessation of this or that,\nThis or that will not arise.\nThat which is exclusively a mass of suffering\nWill thus completely cease.\n\n18. Chapter:\nExamination of the Self and Phenomena", "char_count": 202, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0013", "text_id": "mmk_nagarjuna", "passage_index": 13, "text": "1. (18)\nIf the aggregates were the self,\nIt would have to arise and cease.\nIf it were different from the aggregates,\nIt would not have the characteristics of the aggregates.", "char_count": 173, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0014", "text_id": "mmk_nagarjuna", "passage_index": 14, "text": "2. (18)\nIf the self did not exist,\nHow could there be “mine”?\nOwing to the pacification of the self and “mine”\nThere will be no holding onto “I” and “mine.”", "char_count": 156, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0015", "text_id": "mmk_nagarjuna", "passage_index": 15, "text": "3. (18)\n\nHe who does not hold onto “I” and “mine,”\nDoes not exist either.\nWhoever sees one who does not hold onto “I” and\n“mine,”\nDoes not see.\n\n6", "char_count": 146, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0016", "text_id": "mmk_nagarjuna", "passage_index": 16, "text": "4. (18)\n\nWhen thoughts of self and “mine” are eliminated\nwith regard to internal and external objects,\nAppropriation ceases.\nBy eliminating this, birth is eliminated.", "char_count": 166, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0017", "text_id": "mmk_nagarjuna", "passage_index": 17, "text": "5. (18)\n\nThrough eliminating karma and affliction there is\nliberation.\nKarma and affliction come from conceptual thought.\nThese come from mental fabrication.\nFabrication ceases through emptiness.", "char_count": 195, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0018", "text_id": "mmk_nagarjuna", "passage_index": 18, "text": "6. (18)\n\nThe Buddhas designated a self;\nAnd taught there is no self;\nThey also taught that\nThere is neither self nor selflessness.", "char_count": 130, "concepts_mentioned": ["anatta"]}
{"id": "mmk_nagarjuna_p0019", "text_id": "mmk_nagarjuna", "passage_index": 19, "text": "7. (18)\n\nWhat is expressed is repudiated\nThe objects of mind are repudiated.\nNot generated and unceased:\nSuchness is like Nirvana.", "char_count": 130, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0020", "text_id": "mmk_nagarjuna", "passage_index": 20, "text": "8. (18)\n\nEverything is real; and everything is not real;\nBoth real and unreal;\nNeither unreal nor real.\nThat is the Lord Buddha's teaching.\n7", "char_count": 141, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0021", "text_id": "mmk_nagarjuna", "passage_index": 21, "text": "9. (18)\n\nNot dependent on another [person], at peace and\nNot fabricated by mental fabrications,\nNot conceptualized, without distinctions:\nThat is the characteristic of suchness.", "char_count": 177, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0022", "text_id": "mmk_nagarjuna", "passage_index": 22, "text": "10. (18)\n\nWhatever arises dependent on something else\nIs neither identical to that thing\nNor different from it.\nThus it is neither annihilated nor permanent.", "char_count": 157, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0023", "text_id": "mmk_nagarjuna", "passage_index": 23, "text": "11. (18)\n\nIt is nectar—the doctrine of the Buddhas,\nWho are the protectors of the world.\nNot identical, not different,\nNot annihilated, not permanent.", "char_count": 150, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0024", "text_id": "mmk_nagarjuna", "passage_index": 24, "text": "12. (18)\n\nWhen fully enlightened Buddhas do not appear,\nAnd when the Shravakas have disappeared,\nThe wisdom of the Pratyekabuddhas\nWill arise completely without a teacher.\n\n8\n\n23. Chapter:\nExamination of errors", "char_count": 210, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0025", "text_id": "mmk_nagarjuna", "passage_index": 25, "text": "1. (23)\nIt is said that attachment, aversion and confusion\nAlways arise from conceptualization.\nThey arise invariably in dependence on\nThe pleasant, the unpleasant, and error.", "char_count": 175, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "mmk_nagarjuna_p0026", "text_id": "mmk_nagarjuna", "passage_index": 26, "text": "2. (23)\nThat which arises in dependence\non the pleasant, the unpleasant, or error\nDoes not exist inherently.\nThus the afflictions are not real.", "char_count": 143, "concepts_mentioned": ["svabhava", "pratityasamutpada"]}
{"id": "mmk_nagarjuna_p0027", "text_id": "mmk_nagarjuna", "passage_index": 27, "text": "3. (23)\nThe self’s existence or nonexistence\nHas not been established in any way.\nWithout that, how could the afflictions'\nExistence or nonexistence be established?", "char_count": 164, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0028", "text_id": "mmk_nagarjuna", "passage_index": 28, "text": "4. (23)\nThe one to whom the afflictions belong\nHas not been established either.\nWithout anyone to whom to belong,\nThere can be no afflictions of anyone.\n\n9", "char_count": 155, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0029", "text_id": "mmk_nagarjuna", "passage_index": 29, "text": "5. (23)\nJust as one views one's own body, the afflictions are\nNot afflicted in the fivefold way.\nJust as one views one's own body, the afflicted is\nNot in the afflictions in the fivefold way.", "char_count": 191, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0030", "text_id": "mmk_nagarjuna", "passage_index": 30, "text": "6. (23)\nIf the pleasant, unpleasant, and error\nDo not exist inherently,\nWhat afflictions are dependent\nOn the pleasant, unpleasant, or error?", "char_count": 141, "concepts_mentioned": ["svabhava"]}
{"id": "mmk_nagarjuna_p0031", "text_id": "mmk_nagarjuna", "passage_index": 31, "text": "7. (23)\nForm, sound, taste, and tangible objects,\nSmell and phenomena: these six factors\nAre considered to be the basis of attachment,\nAversion and confusion.", "char_count": 158, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0032", "text_id": "mmk_nagarjuna", "passage_index": 32, "text": "8. (23)\nForm, sound, taste, and tangible objects,\nSmell and phenomena: they are merely\nA city of Gandharvas;\nLike a mirage or like a dream.", "char_count": 139, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0033", "text_id": "mmk_nagarjuna", "passage_index": 33, "text": "9. (23)\nHow could the pleasant\nAnd unpleasant arise\nIn ones who are like an illusory person\nAnd like a reflection?\n10", "char_count": 117, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0034", "text_id": "mmk_nagarjuna", "passage_index": 34, "text": "10. (23)\nThe unpleasant, depending on which\nThe pleasant is imputed,\nCannot exist without depending on the pleasant,\nTherefore, the pleasant is not tenable.", "char_count": 156, "concepts_mentioned": ["prasanga"]}
{"id": "mmk_nagarjuna_p0035", "text_id": "mmk_nagarjuna", "passage_index": 35, "text": "11. (23)\nThe pleasant, depending on which\nThe unpleasant is imputed,\nCannot exist without depending on the unpleasant,\nThus, the unpleasant is not tenable.", "char_count": 155, "concepts_mentioned": ["prasanga"]}
{"id": "mmk_nagarjuna_p0036", "text_id": "mmk_nagarjuna", "passage_index": 36, "text": "12. (23)\nIf there is no pleasant,\nHow can there be desire?\nIf there is no unpleasant,\nHow can there be aversion?", "char_count": 112, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0037", "text_id": "mmk_nagarjuna", "passage_index": 37, "text": "13. (23)\nIf to grasp at the view of\n“The impermanent is permanent” is mistaken,\nSince what is empty is not impermanent,\nHow could grasping [at permanence] be mistaken?", "char_count": 167, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0038", "text_id": "mmk_nagarjuna", "passage_index": 38, "text": "14. (23)\nIf to grasp at the view of\n“The impermanent is permanent” is mistaken,\nWhy is grasping at the view that\n“What is empty is impermanent” not mistaken?\n11", "char_count": 160, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0039", "text_id": "mmk_nagarjuna", "passage_index": 39, "text": "15. (23)\nThat which grasps and the grasping,\nThe one who grasps, and what is grasped:\nAll are being pacified.\nHence there is no grasping.", "char_count": 137, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0040", "text_id": "mmk_nagarjuna", "passage_index": 40, "text": "16. (23)\nSince there is no grasping,\nWhether mistaken or correct,\nWho is in error?\nWho is not in error?", "char_count": 103, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0041", "text_id": "mmk_nagarjuna", "passage_index": 41, "text": "17. (23)\nOne who was in error\nCannot commit error.\nOne who was not in error\nCannot commit error.", "char_count": 96, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0042", "text_id": "mmk_nagarjuna", "passage_index": 42, "text": "18. (23)\nOne who is committing error\nCannot commit error.\nWho can commit error?\nExamine this on your own!", "char_count": 105, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0043", "text_id": "mmk_nagarjuna", "passage_index": 43, "text": "19. (23)\nIf error has not arisen,\nHow could it come to exist?\nIf error is not arisen,\nHow could one be in error?\n12", "char_count": 115, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0044", "text_id": "mmk_nagarjuna", "passage_index": 44, "text": "20. (23)\nSince an entity does not arise from itself,\nNor from another,\nNor from another and itself,\nHow could one be in error?", "char_count": 126, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0045", "text_id": "mmk_nagarjuna", "passage_index": 45, "text": "21. (23)\nIf the self and the pure,\nThe permanent and happiness existed,\nThe [the view of the] self, the pure, the permanent,\nAnd happiness would not be erroneous.", "char_count": 162, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0046", "text_id": "mmk_nagarjuna", "passage_index": 46, "text": "22. (23)\nIf the self and the pure,\nThe permanent and happiness are non-existent,\nThe non-self, the impure, the impermanent,\nAnd suffering do not exist.", "char_count": 151, "concepts_mentioned": ["anatta"]}
{"id": "mmk_nagarjuna_p0047", "text_id": "mmk_nagarjuna", "passage_index": 47, "text": "23. (23)\nThus through the ceasing of error\nIgnorance ceases.\nWhen ignorance ceases,\nFormative actions, and so forth cease.", "char_count": 122, "concepts_mentioned": ["twelve_nidanas"]}
{"id": "mmk_nagarjuna_p0048", "text_id": "mmk_nagarjuna", "passage_index": 48, "text": "24. (23)\nIf anyone’s afflictions\nExisted inherently,\nHow could they be eliminated?\nWho could eliminate the existent?\n13", "char_count": 119, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0049", "text_id": "mmk_nagarjuna", "passage_index": 49, "text": "25. (23)\nIf anyone’s afflictions\nDid not exist inherently,\nHow can they be eliminated?\nWho can eliminate the non-existent?\n\n24. Chapter:\nExamination of the four noble truths", "char_count": 173, "concepts_mentioned": ["svabhava"]}
{"id": "mmk_nagarjuna_p0050", "text_id": "mmk_nagarjuna", "passage_index": 50, "text": "1. (24)\nIf all this were empty,\nThere would be neither arising nor ceasing,\nFor you, it would follow\nThat the Four Noble Truths do not exist.", "char_count": 141, "concepts_mentioned": ["sunyata", "prasanga"]}
{"id": "mmk_nagarjuna_p0051", "text_id": "mmk_nagarjuna", "passage_index": 51, "text": "2. (24)\nSince the Four Noble Truths would not exist,\nComplete understanding, eliminating,\nMeditation, and actualizing\nWould not be feasible.", "char_count": 140, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0052", "text_id": "mmk_nagarjuna", "passage_index": 52, "text": "3. (24)\nAs these would not exist,\nThe four results would not exist.\nWithout the results, there would be no one abiding in\nthe result,\nNor would there be path-enterers.\n14", "char_count": 170, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0053", "text_id": "mmk_nagarjuna", "passage_index": 53, "text": "4. (24)\nIf the eight kinds of person did not exist,\nThere would be no sangha;\nThere would be no Noble Truths,\nAnd thus no exalted Dharma.", "char_count": 137, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0054", "text_id": "mmk_nagarjuna", "passage_index": 54, "text": "5. (24)\nIf there were no Dharma nor Sangha,\nHow could there be a Buddha?\nIf emptiness were construed in this way,\nThe existence of the Three Jewels would be\nundermined.", "char_count": 168, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0055", "text_id": "mmk_nagarjuna", "passage_index": 55, "text": "6. (24)\nThe existence of activities and results,\nThe profane, Dharma itself,\nAnd worldly conventions:\nAll those would be undermined.", "char_count": 132, "concepts_mentioned": ["two_truths"]}
{"id": "mmk_nagarjuna_p0056", "text_id": "mmk_nagarjuna", "passage_index": 56, "text": "7. (24)\nHere we say that you do not realize\nEmptiness, the purpose of emptiness,\nOr the meaning of emptiness.\nHence, you are harmed by it.", "char_count": 138, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0057", "text_id": "mmk_nagarjuna", "passage_index": 57, "text": "8. (24)\nThe Buddha's teaching of the Dharma\nIs based on the two truths:\nThe truth of worldly convention,\nAnd the ultimate truth.\n15", "char_count": 131, "concepts_mentioned": ["two_truths"]}
{"id": "mmk_nagarjuna_p0058", "text_id": "mmk_nagarjuna", "passage_index": 58, "text": "9. (24)\nThose who do not understand\nThe distinction between these two truths\nDo not understand\nThe Buddha's profound teaching.", "char_count": 126, "concepts_mentioned": ["two_truths"]}
{"id": "mmk_nagarjuna_p0059", "text_id": "mmk_nagarjuna", "passage_index": 59, "text": "10. (24)\nWithout depending on conventions,\nThe meaning of the ultimate cannot be taught.\nWithout realizing the meaning of the ultimate,\nNirvana cannot be achieved.", "char_count": 163, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0060", "text_id": "mmk_nagarjuna", "passage_index": 60, "text": "11. (24)\nMisperception of emptiness\nDestroys those of little intelligence:\nLike a snake seized incorrectly,\nOr a spell incorrectly cast.", "char_count": 136, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0061", "text_id": "mmk_nagarjuna", "passage_index": 61, "text": "12. (24)\nTherefore, aware that\nFor the weak-minded, this deep Dharma\nIs difficult to realize,\nBuddha’s awareness [initially] turned away from\nteaching the Dharma.", "char_count": 162, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0062", "text_id": "mmk_nagarjuna", "passage_index": 62, "text": "13. (24)\nSince the absurd consequences you adduce\nAre not plausible with regard to emptiness,\nYour rejection of emptiness\nIs not plausible to me.\n16", "char_count": 148, "concepts_mentioned": ["sunyata", "prasanga"]}
{"id": "mmk_nagarjuna_p0063", "text_id": "mmk_nagarjuna", "passage_index": 63, "text": "14. (24)\nFor one to whom emptiness makes sense,\nEverything makes sense.\nFor one to whom emptiness does not make sense,\nNothing makes sense.", "char_count": 139, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0064", "text_id": "mmk_nagarjuna", "passage_index": 64, "text": "15. (24)\nWhen you foist on us\nAll of your errors,\nYou are like someone who has mounted his horse\nAnd forgotten the horse itself.", "char_count": 128, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0065", "text_id": "mmk_nagarjuna", "passage_index": 65, "text": "16. (24)\nIf you regard all things\nAs existing inherently,\nThen you should regard all things\nAs being without causes and conditions.", "char_count": 131, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0066", "text_id": "mmk_nagarjuna", "passage_index": 66, "text": "17. (24)\nResults and causes;\nAgents, instruments and actions;\nArising and ceasing;\nAs well as the results would be undermined.", "char_count": 126, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0067", "text_id": "mmk_nagarjuna", "passage_index": 67, "text": "18. (24)\nThat which is dependently arisen\nIs explained to be emptiness.\nThat, being dependently imputed,\nIs the middle way.\n17", "char_count": 126, "concepts_mentioned": ["sunyata", "pratityasamutpada"]}
{"id": "mmk_nagarjuna_p0068", "text_id": "mmk_nagarjuna", "passage_index": 68, "text": "19. (24)\nThere is no phenomenon\nThat is not dependently arisen.\nTherefore, there is no phenomenon\nThat is not empty.", "char_count": 116, "concepts_mentioned": ["sunyata", "pratityasamutpada"]}
{"id": "mmk_nagarjuna_p0069", "text_id": "mmk_nagarjuna", "passage_index": 69, "text": "20. (24)\nIf all this were not empty\nThere would be no arising and ceasing.\nIt would follow that according to you,\nThe Four Noble Truths would not exist.", "char_count": 152, "concepts_mentioned": ["sunyata", "prasanga"]}
{"id": "mmk_nagarjuna_p0070", "text_id": "mmk_nagarjuna", "passage_index": 70, "text": "21. (24)\nIf it were not dependently arisen,\nHow could suffering come to be?\n[Only] the impermanent is taught to be suffering,\nAnd so [suffering] cannot exist inherently.", "char_count": 169, "concepts_mentioned": ["svabhava", "pratityasamutpada"]}
{"id": "mmk_nagarjuna_p0071", "text_id": "mmk_nagarjuna", "passage_index": 71, "text": "22. (24)\nIf it existed inherently,\nHow could it have an origin?\nThus for one who undermines emptiness\nThere can be no origin.", "char_count": 125, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0072", "text_id": "mmk_nagarjuna", "passage_index": 72, "text": "23. (24)\nIf suffering existed inherently,\nIts cessation would not exist.\nSo if one takes it to exist inherently,\nOne undermines cessation.\n18", "char_count": 141, "concepts_mentioned": ["svabhava"]}
{"id": "mmk_nagarjuna_p0073", "text_id": "mmk_nagarjuna", "passage_index": 73, "text": "24. (24)\nIf the path existed inherently,\nMeditation would not be feasible.\nIf the path is to be meditated,\nYour [path] cannot exist inherently.", "char_count": 143, "concepts_mentioned": ["svabhava"]}
{"id": "mmk_nagarjuna_p0074", "text_id": "mmk_nagarjuna", "passage_index": 74, "text": "25. (24)\nIf suffering, its origin, and\nIts cessation did not exist,\nWhat path could be asserted\nTo bring about the cessation of suffering?", "char_count": 138, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0075", "text_id": "mmk_nagarjuna", "passage_index": 75, "text": "26. (24)\nIf a lack of completely understanding\nExisted inherently\nHow could it become complete understanding?\nDoes inherence not endure?", "char_count": 136, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0076", "text_id": "mmk_nagarjuna", "passage_index": 76, "text": "27. (24)\nFor you, just like complete understanding,\nEliminating, actualizing,\nMeditating, and the four results\nWould not make sense either.", "char_count": 139, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0077", "text_id": "mmk_nagarjuna", "passage_index": 77, "text": "28. (24)\nFor one who grasps at inherence,\nHow would it be possible\nTo attain the four results\nThat are inherently unattained?\n19", "char_count": 128, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0078", "text_id": "mmk_nagarjuna", "passage_index": 78, "text": "29. (24)\nWithout the results, there would be no dwelling in the\nresult,\nNor would there be anyone entering it.\nIf the eight kinds of beings or persons did not exist,\nThere would be no sangha.", "char_count": 191, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0079", "text_id": "mmk_nagarjuna", "passage_index": 79, "text": "30. (24)\nSince the Noble Truths would not exist\nThe noble Dharma would not exist either.\nIf there were neither Dharma nor Sangha,\nHow could there be a Buddha?", "char_count": 158, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0080", "text_id": "mmk_nagarjuna", "passage_index": 80, "text": "31. (24)\nAlso, for you it would follow that a Buddha\nWould not depend on enlightenment;\nAnd likewise enlightenment\nWould not depend on a Buddha.", "char_count": 144, "concepts_mentioned": ["prasanga"]}
{"id": "mmk_nagarjuna_p0081", "text_id": "mmk_nagarjuna", "passage_index": 81, "text": "32. (24)\nFor you, someone who is\nInherently not a Buddha\nCould not attain enlightenment, even if he exerted\nhimself\nIn the Bodhisattva practices to become enlightened.", "char_count": 167, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0082", "text_id": "mmk_nagarjuna", "passage_index": 82, "text": "33. (24)\nNo one could ever perform\nVirtuous or non-virtuous actions.\nIf all this were not empty, what could one do?\nThere are no inherent actions!\n20", "char_count": 149, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0083", "text_id": "mmk_nagarjuna", "passage_index": 83, "text": "34. (24)\nAccording to you, there would be a result\nEven without virtuous or non-virtuous causes.\nAccording to you, there would be no result\nThat has arisen from virtuous or non-virtuous causes.", "char_count": 193, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0084", "text_id": "mmk_nagarjuna", "passage_index": 84, "text": "35. (24)\nIf according to you, a result arose\nFrom virtuous or non-virtuous causes,\nThen, having arisen from virtuous or non-virtuous\ncauses,\nHow could that result not be empty?", "char_count": 176, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0085", "text_id": "mmk_nagarjuna", "passage_index": 85, "text": "36. (24)\nThose who undermine emptiness,\nWhich is dependent arising,\nUndermine all\nWorldly conventions.", "char_count": 102, "concepts_mentioned": ["sunyata", "pratityasamutpada", "two_truths"]}
{"id": "mmk_nagarjuna_p0086", "text_id": "mmk_nagarjuna", "passage_index": 86, "text": "37. (24)\nTo undermine emptiness means\nThat there is no action;\nThat there can be action without effort;\nAnd that there can be an agent who performs no\naction.", "char_count": 158, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0087", "text_id": "mmk_nagarjuna", "passage_index": 87, "text": "38. (24)\nIf there were inherence, migratory beings\nWould not be born, nor cease,\nNor eternally endure.\nThey would be without a variety of states.\n21", "char_count": 148, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0088", "text_id": "mmk_nagarjuna", "passage_index": 88, "text": "39. (24)\nIf they were not empty,\nThen there would be no attainment of the unattained;\nNor the act of ending suffering;\nNor the elimination of karma and all the afflictions.", "char_count": 172, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0089", "text_id": "mmk_nagarjuna", "passage_index": 89, "text": "40. (24)\nWhoever sees dependent arising\nSees suffering,\nAnd its origin,\nAnd its cessation, as well as the path.\n\n22. Chapter:\nExamination of the Tathagata", "char_count": 154, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "mmk_nagarjuna_p0090", "text_id": "mmk_nagarjuna", "passage_index": 90, "text": "1. (22)\nHe is not the aggregates, nor different from the\naggregates;\nThe aggregates are not in him, nor is he in the\naggregates.\nThe Tathagata does not possess the aggregates.\nWhat is the Tathagata?", "char_count": 198, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0091", "text_id": "mmk_nagarjuna", "passage_index": 91, "text": "2. (22)\nIf the Buddha, who depends on the aggregates,\nDoes not exist inherently,\nHow can he who does not exist inherently\nExist [inherently] through the entity of something else?\n22", "char_count": 181, "concepts_mentioned": ["svabhava"]}
{"id": "mmk_nagarjuna_p0092", "text_id": "mmk_nagarjuna", "passage_index": 92, "text": "3. (22)\nSomething dependent on the entity of something else,\nIts self is not tenable.\nHow could one who does not have a self\nBe a Tathagata?", "char_count": 140, "concepts_mentioned": ["prasanga"]}
{"id": "mmk_nagarjuna_p0093", "text_id": "mmk_nagarjuna", "passage_index": 93, "text": "4. (22)\nIf something does not exist inherently,\nHow can it have the entity of something else?\nApart from existing inherently or having the entity of\nanother,\nWhat could the Tathagata be?", "char_count": 186, "concepts_mentioned": ["svabhava"]}
{"id": "mmk_nagarjuna_p0094", "text_id": "mmk_nagarjuna", "passage_index": 94, "text": "5. (22)\nIf, without depending on the aggregates\nThere could be a Tathagata at all,\nHe would presently depend on his face.\nBy depending on it he would be dependent.", "char_count": 163, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0095", "text_id": "mmk_nagarjuna", "passage_index": 95, "text": "6. (22)\nThere is no Tathagata at all\nWho does not depend upon the aggregates,\nIf he could not exist without depending on them,\nHow could he appropriate them?", "char_count": 157, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0096", "text_id": "mmk_nagarjuna", "passage_index": 96, "text": "7. (22)\nWithout the appropriated,\nThere is no appropriation.\nWithout appropriation,\nThere is no Tathagata whatsoever.\n23", "char_count": 120, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0097", "text_id": "mmk_nagarjuna", "passage_index": 97, "text": "8. (22)\nHaving been sought in the fivefold way,\nHow can that which is neither identical nor different\nBe designated as the Tathagata\nBy virtue of appropriating?", "char_count": 160, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0098", "text_id": "mmk_nagarjuna", "passage_index": 98, "text": "9. (22)\nWhatever is appropriated\nDoes not exist inherently.\nAnd when something does not exist through its own\nentity,\nIt can never exist through the entity of another.", "char_count": 167, "concepts_mentioned": ["svabhava"]}
{"id": "mmk_nagarjuna_p0099", "text_id": "mmk_nagarjuna", "passage_index": 99, "text": "10. (22)\nThus the appropriated and appropriator\nAre empty in every respect.\nAs he is empty how can\nthe Tathagata be designated [as existing inherently]?", "char_count": 152, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0100", "text_id": "mmk_nagarjuna", "passage_index": 100, "text": "11. (22)\nWe do not state “Empty.”\nNor do we state “Not empty.”\nWe state neither both nor neither.\nThey are stated only for the purpose of designation.", "char_count": 150, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0101", "text_id": "mmk_nagarjuna", "passage_index": 101, "text": "12. (22)\nHow can the four — permanent, impermanent, etc., —\nExist for the pacified?\nHow can the four — finite, infinite, etc., —\nExist for the pacified?\n24", "char_count": 155, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0102", "text_id": "mmk_nagarjuna", "passage_index": 102, "text": "13. (22)\nOne who holds firmly\nThat the Tathagata exists\nWill have to fabricate his non-existence\nAfter having achieved nirvana.", "char_count": 127, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0103", "text_id": "mmk_nagarjuna", "passage_index": 103, "text": "14. (22)\nSince he is empty of inherence,\nNeither the thought that the Buddha exists\nNor that he does not exist — after\nHe has achieved nirvana — is tenable.", "char_count": 156, "concepts_mentioned": ["sunyata"]}
{"id": "mmk_nagarjuna_p0104", "text_id": "mmk_nagarjuna", "passage_index": 104, "text": "15. (22)\nBeings who are encumbered by engaging\nIn mental fabrications about the Buddha —\nHe who is not extinguished and has gone beyond all\nfabrications —\nFail to see the Tathagata.", "char_count": 181, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0105", "text_id": "mmk_nagarjuna", "passage_index": 105, "text": "16. (22)\nWhatever is the nature of the Tathagata,\nThat is the nature of migrating beings.\nThe Tathagata has no inherence;\nMigrating beings have no inherence.\n\n25\n\n1. Chapter:\nExamination of conditions", "char_count": 200, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0106", "text_id": "mmk_nagarjuna", "passage_index": 106, "text": "1. (1)\nNeither from itself nor from another\nNor from both,\nNor without a cause\nIs anything ever generated anywhere.", "char_count": 115, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0107", "text_id": "mmk_nagarjuna", "passage_index": 107, "text": "2. (1)\nThere are four conditions: causal [condition],\nObserved object [condition], immediately preceding\n[condition],\nAnd empowering [condition].\nThere is no fifth condition.", "char_count": 174, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0108", "text_id": "mmk_nagarjuna", "passage_index": 108, "text": "3. (1)\nThe inherence of entities\nDoes not exist in such things as the conditions.\nIf the entity that is self does not exist,\nThe entity that is other does not exist.", "char_count": 165, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0109", "text_id": "mmk_nagarjuna", "passage_index": 109, "text": "4. (1)\nActions do not have conditions.\nWithout conditions there can be no actions.\nThere are no conditions without actions.\nNor do any [conditions] have actions.\n\n26", "char_count": 165, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0110", "text_id": "mmk_nagarjuna", "passage_index": 110, "text": "5. (1)\nSince something is generated in dependence on them\nThey are called conditions.\nAs long as it is not generated\nWhy are they not non-conditions?", "char_count": 149, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "mmk_nagarjuna_p0111", "text_id": "mmk_nagarjuna", "passage_index": 111, "text": "6. (1)\nFor an existent or a non-existent object\nA condition is not possible:\nIf something were non-existent, of what would [its\ncondition] be a condition?\nIf something existed, what would a condition do?", "char_count": 203, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0112", "text_id": "mmk_nagarjuna", "passage_index": 112, "text": "7. (1)\nWhen phenomena are not established\nAs existent, non-existent, or both existent and nonexistent\nHow can one propose a cause establishing [a\nphenomenon]?\nIf one did so, it would not be reasonable.", "char_count": 201, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0113", "text_id": "mmk_nagarjuna", "passage_index": 113, "text": "8. (1)\nYou taught emphatically that an existent phenomenon\nHas no observed object at all.\nSo if phenomena do not have objects,\nHow could there be an observed object?", "char_count": 165, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0114", "text_id": "mmk_nagarjuna", "passage_index": 114, "text": "9. (1)\nSince phenomena are not generated,\nCessation is not feasible.\nTherefore, an immediately preceding [condition]\nmakes no sense.\nIf something has ceased, how could it be a condition?\n27", "char_count": 189, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0115", "text_id": "mmk_nagarjuna", "passage_index": 115, "text": "10. (1)\nSince there is no existence of\nEntities that do not exist,\nThe statement “If this exists, that will arise”\nIs not tenable.", "char_count": 130, "concepts_mentioned": ["prasanga"]}
{"id": "mmk_nagarjuna_p0116", "text_id": "mmk_nagarjuna", "passage_index": 116, "text": "11. (1)\nA result is neither in the individual\nNor the united conditions.\nHow could something not in the conditions\nBe generated from the conditions?", "char_count": 148, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0117", "text_id": "mmk_nagarjuna", "passage_index": 117, "text": "12. (1)\nIf it were not in the condition\nbut generated by them.\nWhy would it not be generated\nBy non-conditions?", "char_count": 111, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0118", "text_id": "mmk_nagarjuna", "passage_index": 118, "text": "13. (1)\nIf a result had the nature of a condition,\nA condition would not have its own nature.\nHow could a result without its own entity\nHave the nature of a condition?", "char_count": 167, "concepts_mentioned": []}
{"id": "mmk_nagarjuna_p0119", "text_id": "mmk_nagarjuna", "passage_index": 119, "text": "14. (1)\nTherefore, results have neither the nature of\nconditions,\nNor the nature of non-conditions.\nIf there are no such results,\nHow could there be conditions or non-conditions?\n28\n\n29", "char_count": 185, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0000", "text_id": "bodhicharyavatara_ch9", "passage_index": 0, "text": "9. Wisdom\n1. All these branches of the Doctrine\nThe Enlightened Sage expounded for the sake of wisdom.106\nTherefore they must cultivate this wisdom\nWho wish to have an end of suffering. 2. Relative and ultimate,\nThese the two truths are declared to be. The ultimate is not within the reach of intellect,\nFor intellect is said to be the relative.107\n3. In light of this, within the world, two kinds of people are observed:\nThose with yogic insight and the common run of people. In this regard, the views of ordinary folk\nAre undermined by yogis who themselves are in the world108\n4. (Within whose ranks\nThe lower, in degrees of insight, are confuted by the higher)\nBy means of the examples that the yogis and the worldly both accept. And for the sake of the result, analysis is left aside. 5. When ordinary folk perceive phenomena,\nThey look on them as real, and not illusory. This, then, is the subject of debate\nWhere ordinary and yogis differ. 6.", "char_count": 948, "concepts_mentioned": ["two_truths"]}
{"id": "bodhicharyavatara_ch9_p0001", "text_id": "bodhicharyavatara_ch9", "passage_index": 1, "text": "Forms and so forth, which we all perceive,\nExist by general acclaim but not by valid reasoning. They’re false just like, for instance, unclean things\nRegarded in the common view as pure. 7. But that he might instruct the worldly,\nOur Protector spoke of “things.”\nBut these in truth lack even momentariness. Now if you say it’s wrong to claim the momentary as relative,\n8. There is no fault. For momentariness\nIs relative for yogis, but for worldly beings, ultimate. Were it otherwise, the common view\nCould fault the yogic insight into corporal impurity.", "char_count": 554, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0002", "text_id": "bodhicharyavatara_ch9", "passage_index": 2, "text": "9. “Through a Buddha, who is but illusion, how does merit spring?”\nAs if the Buddha were existing truly. “But,” you ask, “if beings are like illusions,\nHow, when dying, can they take rebirth?”\n10. As long as the conditions are assembled,\nIllusions, likewise, will persist and manifest. Why, through simply being more protracted,\nShould sentient beings be regarded as more real? 11. If one kills or harms the magical illusion of a man,\nThere is no mind in such a thing and therefore there’s no sin. But beings do indeed have mirage-like minds;\nSin and merit will, in consequence, arise. 12. There is no power in things like spells,\nSo mirage-like minds do not occur through them. Illusions spring from various causes;\nThus illusions are of different kinds. 13. A single cause for everything\nThere never was! “If ultimately, beings are in nirvāṇa,” you will say,\n“But relatively circle in saṃsāra,\n14. “Even Buddhahood reverts to the saṃsāric state.", "char_count": 947, "concepts_mentioned": ["prasanga"]}
{"id": "bodhicharyavatara_ch9_p0003", "text_id": "bodhicharyavatara_ch9", "passage_index": 3, "text": "So why,” you ask, “pursue the Bodhisattva path?”\nAs long as there’s no cutting of the causal stream,\nThere is no halting even of illusory displays. 15. But when the causal stream is severed,\nEven relative phenomena do not appear. “If even that which is deceived does not exist,\nWhat is it,” you will ask, “that sees illusion?”\n16. But if, for you, these same illusions have no being,\nWhat, indeed, is there to be perceived? “But objects have another mode of being,” you will say,\n“That very mode is but the mind itself.”\n17. But if the mirage is the mind itself,\nWhat is then perceived by what?", "char_count": 594, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0004", "text_id": "bodhicharyavatara_ch9", "passage_index": 4, "text": "The Guardian of the World himself has said\nThat mind cannot be seen by mind. 18. In just the same way, he has said,\nThe sword’s edge cannot cut the sword. “But,” you say, “it’s like the flame\nThat perfectly illuminates itself.”\n19. The flame, in fact, can never light itself. And why? Because the darkness never dims it! “The blueness of a thing by nature blue,” you say,\n“Depends, unlike a crystal, upon nothing else. 20. “Likewise some perceptions\nCome from other things, while some do not.”\nBut something that’s by nature blue has never of itself imposed\nA blueness on its non-blue self. 21. The phrase “The lamp illuminates itself”\nThe mind can know and formulate. But what is there to know and say\nThat “mind is self-illuminating?”\n22. The mind, indeed, is never seen by anything. And therefore, whether it can know, or cannot know, itself,\nIs like the beauty of a barren woman’s daughter:\nSomething that it’s pointless to discuss. 23.", "char_count": 940, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0005", "text_id": "bodhicharyavatara_ch9", "passage_index": 5, "text": "“But if,” you ask, “the mind is not self-knowing,\nHow does it remember what it knew?”\nWe say that, like the poison of the water rat,\nIt’s through the link with things experienced that memory occurs. 24. “In certain cases,” you will say, “the mind\nCan see the minds of others, how then not itself?”\nBut through the application of a magic balm,\nThe eye may see the treasure, but the salve it does not see. 25. It’s not indeed our purpose to disprove\nExperiences of sight or sound or knowing. Our aim is here to undermine the cause of sorrow:\nThe thought that such phenomena have true existence.", "char_count": 592, "concepts_mentioned": ["svabhava"]}
{"id": "bodhicharyavatara_ch9_p0006", "text_id": "bodhicharyavatara_ch9", "passage_index": 6, "text": "26. “Illusions are not other than the mind,” you say,\nAnd yet you don’t consider them the same. How could they not be different if the mind is real? And how can mind be real if you deny a difference? 27. Although it is unreal, a mirage can be seen;\nAnd that which sees is just the same. “But saṃsāra must be based on something real,” you say,\n“Or else it is like empty space.”\n28. But how could the unreal be causally effective,\nEven if it rests on something real? This mind of yours is isolated and alone,\nAlone, in solitude, and unaccompanied. 29. If the mind indeed is free of objects,\nAll beings must be Buddhas, Thus-Gone and enlightened. And so, what purpose can there be\nIn saying thus, that there is “Only Mind”? 30. “Even if we know that all is like illusion,\nHow,” you ask, “will this dispel afflictive passion? Magicians may indeed themselves desire\nThe mirage-women they themselves create.”\n31.", "char_count": 906, "concepts_mentioned": ["sunyata", "cittamatra"]}
{"id": "bodhicharyavatara_ch9_p0007", "text_id": "bodhicharyavatara_ch9", "passage_index": 7, "text": "The reason is they have not rid themselves\nOf habits of desiring objects of perception;\nAnd when they gaze upon such things,\nTheir aptitude for emptiness is weak indeed. 32. By training in this aptitude for emptiness,\nThe habit to perceive real things will be relinquished. By training in the thought “There isn’t anything,”\nThis view itself will also be abandoned. 33. “There is nothing”—when this is asserted,\nNo thing is there to be examined. How can a “nothing,” wholly unsupported,\nRest before the mind as something present? 34. When something and its nonexistence\nBoth are absent from before the mind,", "char_count": 607, "concepts_mentioned": ["sunyata"]}
{"id": "bodhicharyavatara_ch9_p0008", "text_id": "bodhicharyavatara_ch9", "passage_index": 8, "text": "No other option does the latter have:\nIt comes to perfect rest, from concepts free. 35. As the wishing jewel and tree of miracles\nFulfill and satisfy all hopes and wishes,\nLikewise, through their prayers for those who might be trained,\nThe physical appearance of the Conquerors occurs. 36. The healing shrine of the garuḍa,\nEven when its builder was long dead,\nContinued even ages thence\nTo remedy and soothe all plagues and venom. 37. Likewise having gained the “shrine of victory”\nIn accordance with their deeds for sake of Buddhahood,\nThough Bodhisattvas pass beyond all grief,\nThey yet can satisfy all ends. 38. “But how,” you ask, “can offerings made\nTo beings freed from all discursiveness give fruit?”\nIt’s said that whether Buddhas live or pass beyond,\nThe offerings made to them are equal in their merit. 39. Whether you assert them in the ultimate or relative,\nMerit, so the scriptures say, arises,\nJust as there will be results\nWhen Buddhas are considered truly real. 40.", "char_count": 982, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0009", "text_id": "bodhicharyavatara_ch9", "passage_index": 9, "text": "“We’re free,” you say, “through seeing the (Four) Truths—\nWhat use is it to us, this view of emptiness?”\nBut as the scriptures have themselves proclaimed,\nWithout this path there can be no enlightenment. 41. You say the Mahāyāna has no certainty. But how do you substantiate your own tradition? “Because it is accepted by both parties,” you will say. But at the outset, you yourself lacked proof! 42. The reasons why you trust in your tradition\nMay likewise be applied to Mahāyāna. Moreover, if accord between two parties shows the truth,\nThe Vedas and the rest are also true.", "char_count": 576, "concepts_mentioned": ["sunyata"]}
{"id": "bodhicharyavatara_ch9_p0010", "text_id": "bodhicharyavatara_ch9", "passage_index": 10, "text": "43. “Mahāyāna is at fault,” you say, “because it is contested.”\nBut Buddhist texts are questioned by extremists,\nWhile Buddhists also vie among themselves;\nAnd so your own tradition you must now abandon. 44. The true monk is the root of Dharma,\nAnd to be a monk is difficult indeed. It’s hard for minds enmeshed in thoughts\nTo pass beyond the bonds of suffering. 45. You say there’s liberation in the instant\nThat defilements are entirely forsaken. Yet those who from defilements are set free\nContinue to display the influence of karma. 46. “Only for a while,” you say. “For it is certain\nThat the causes of rebirth, their cravings, are no more.”\nThey have no craving, granted, through defilement,\nBut like their ignorance, why should they not have craving undefiled? 47. This craving is produced by virtue of sensation,\nAnd sensation, this they surely have. Concepts linger still within their minds;\nAnd it is to these concepts that they cling. 48.", "char_count": 949, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0011", "text_id": "bodhicharyavatara_ch9", "passage_index": 11, "text": "The mind that has not realized voidness,\nMay be halted, but will once again arise,\nJust as from a non-perceptual absorption. Therefore one must train in emptiness. 49. If all the words recorded in the sūtras\nYou admit to be the Buddha’s perfect speech,\nWhy don’t you now accept the greater part of Mahāyāna,\nWith which your sūtras are in perfect harmony? 109\n50. If due to just a single jarring element,\nThe whole is held to be at fault,\nWhy should a single sūtra in agreement with your texts\nNot vindicate the rest as Buddha’s teaching? 51. Mahākāshyapa110 himself and others\nCould not sound the depths of such a teaching.", "char_count": 623, "concepts_mentioned": ["sunyata"]}
{"id": "bodhicharyavatara_ch9_p0012", "text_id": "bodhicharyavatara_ch9", "passage_index": 12, "text": "Who will therefore say that they’re to be rejected\nJust because they are not grasped by you? 52. To linger and abide within saṃsāra,\nFreed from every craving and from every fear,\nIn order to achieve the good of those who ignorantly suffer:\nSuch is the fruit that emptiness will bear. 53. Therefore it is incorrect\nTo find fault with this view of emptiness. And so, with every doubt abandoned,\nWe should meditate on it! 54. Afflictive passion and the veil upon cognition—\nThe cure for their obscurity is emptiness. How then shall they not meditate on this\nWho wish for swift attainment of omniscience? 55. Whatever is the source of suffering,\nLet that be the object of our fear. But voidness will allay our every grief,\nHow could it be for us a thing of dread? 56. If such a thing as “I” exists indeed,\nThen terrors, granted, will torment it. But since no self or “I” exists at all,\nWhat is there left for fears to terrify? 57.", "char_count": 926, "concepts_mentioned": ["sunyata", "anatta"]}
{"id": "bodhicharyavatara_ch9_p0013", "text_id": "bodhicharyavatara_ch9", "passage_index": 13, "text": "The teeth, the hair, the nails are not the “I,”\nAnd “I” is not the bones or blood,\nThe mucus from the nose and phlegm are not the “I,”\nAnd neither is it made of lymph or pus. 58. The “I” is not the body’s grease or sweat,\nThe lungs and liver likewise do not constitute it. Neither are the inner organs “I,”\nNor yet the body’s excrement and waste. 59. The flesh and skin are not the “I,”\nAnd neither are the body’s warmth and breath. The cavities within the frame are not the “I,”\nAnd “I” is not accounted for in sixfold consciousness.", "char_count": 534, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0014", "text_id": "bodhicharyavatara_ch9", "passage_index": 14, "text": "60. If the hearing consciousness is permanent,\nIt follows that it’s hearing all the time. And if there is no object, what does it cognize? On what grounds do you call it consciousness? 61. If something that’s unconscious knows,\nIt follows that a stick has knowledge also. Therefore in the absence of a thing to know,\nIt’s clear that consciousness will not arise. 62. If the selfsame consciousness detects a form,\nAt that time, why does it not hear? Perhaps you say the sound’s no longer there. Then neither is there consciousness of sound. 63. How could that which has the nature of a sound-perceiver\nEver be transformed into a form-perceiver? “A single man,” you say, “can be both son and father.”\nBut these are merely names; his nature is not so. 64. And likewise “pain,” “neutrality,” and “pleasure”\nAre neither fatherhood nor sonship;\nAnd we indeed have never yet observed\nA consciousness of form perceiving sound. 65.", "char_count": 922, "concepts_mentioned": ["prasanga"]}
{"id": "bodhicharyavatara_ch9_p0015", "text_id": "bodhicharyavatara_ch9", "passage_index": 15, "text": "“But like an actor,” you reply, “it takes a different role and sees.”\nIf so, this consciousness is not a constant thing. And if its later mode is still the first,\nThat’s identity indeed and never seen before! 66. “But its different modes,” you say, “are quite unreal.”\nIts essence therefore you must now describe. You say that this is simply knowing. It follows that all beings are a single thing. 67. What has mind and what does not have mind\nAre thus identical, for both are equal in existing. If the different kinds of mind are all unreal,\nWhat common basis can there be for them? 68. Something destitute of mind, we hold, is not a self. For mindlessness means matter, like a vase.", "char_count": 684, "concepts_mentioned": ["prasanga"]}
{"id": "bodhicharyavatara_ch9_p0016", "text_id": "bodhicharyavatara_ch9", "passage_index": 16, "text": "“But,” you say, “the self has consciousness when joined to mind.”\nThen this refutes its nature of unconsciousness. 69. If the self, moreover, is immutable,\nWhat change in it could mingling with the mind produce? And selfhood we might equally affirm\nOf empty space, inert and destitute of mind. 70. “If self does not exist,” you say,\n“There is no link connecting actions with results. If when the deed is done, the doer is no more,\nWho is there to reap the karmic fruit?”\n71. The bases of the act and fruit are not the same,\nIn both a self is without scope for action. This is valid both for you and us;\nWhat point is there, therefore, in our debate? 72. “A cause coterminous with its result”\nIs something quite impossible to see. And only in the context of a single mental stream\nCan it be said that one who acts will later reap the fruit. 73. The thoughts now passed, and those to come, are not the self;\nThey are no more, or are not yet. Is then the self the thought which now is born?", "char_count": 987, "concepts_mentioned": ["sunyata"]}
{"id": "bodhicharyavatara_ch9_p0017", "text_id": "bodhicharyavatara_ch9", "passage_index": 17, "text": "If so, it sinks to nothing when the latter fades. 74. For instance, we may take banana trees—\nCutting through the fibers, finding nothing. Likewise analytical investigation\nWill find no “I,” no underlying self. 75. “If beings,” you will say, “have no existence,\nWho will be the object of compassion?”\nThose whom ignorance imputes,\nFor whose sake we have pledged ourselves. 76. “If,” you ask, “there are no beings, who will gain the fruit?”\nIt’s true! It is through ignorance that they are said to be! But for the total vanquishing of sorrow,\nThe goal, which ignorance conceives, should not be spurned.", "char_count": 601, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0018", "text_id": "bodhicharyavatara_ch9", "passage_index": 18, "text": "77. The source of sorrow is the pride of saying “I,”\nIt’s fostered and increased by false belief in self. To this you may believe that there is no redress,\nBut meditation on no-self will be the supreme way. 78. What we call the body is not feet or shins;\nThe body, likewise, is not thighs or loins. It’s not the belly nor indeed the back,\nAnd from the chest and arms the body is not formed. 79. The body is not ribs or hands,\nArmpits, shoulders, bowels, or entrails. It is not the head, and it is not the throat. What is the “body,” then, in all of this? 80. If the “body” spreads itself\nAnd with the members coincides,\nIts parts indeed are present in those parts. But where does “body,” in itself, abide? 81. But if the “body,” single and entire\nIs present in the hands and other members,\nHowever many parts there are, the hands and all the rest,\nYou’ll find an equal quantity of “bodies.”\n82. If “body” is not outside or within its parts,\nHow is it, then, residing in its members?", "char_count": 982, "concepts_mentioned": ["anatta"]}
{"id": "bodhicharyavatara_ch9_p0019", "text_id": "bodhicharyavatara_ch9", "passage_index": 19, "text": "And since it is not other than its parts,\nHow can you say that it exists at all? 83. Thus there is no “body.” It is through illusion,\nWith regard to hands and other parts, that “body” as a notion is conceived—\nJust as on account of its specific shape\nA pile of stones is taken for a man. 84. As long as the conditions are assembled,\nThe body will appear to be a man. As long as all the parts are likewise present,\nA body will appear therein. 85. Likewise, since it is a group of fingers,\nThe hand itself does not exist as such.", "char_count": 527, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0020", "text_id": "bodhicharyavatara_ch9", "passage_index": 20, "text": "And so it is with fingers, made of joints—\nAnd joints themselves consist of many parts. 86. These parts themselves will break down into particles,\nAnd particles divide according to direction. These fragments, too, lack partless parts; they are like space. Thus even particles have no existence. 87. All form, therefore, is like a dream,\nAnd who will be attached to it, who thus investigates? The body, in this way, has no existence;\nWhat, therefore, is male and what is female? 88. If suffering itself is truly real,\nWhy is joy not altogether quenched thereby? If pleasure’s real, then why will pleasant tastes\nNot comfort and amuse a man in agony? 89. If the feeling fails to be experienced,\nThrough being overwhelmed by something stronger,\nHow can “feeling” rightly be ascribed\nTo that which lacks the character of being felt? 90.", "char_count": 832, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0021", "text_id": "bodhicharyavatara_ch9", "passage_index": 21, "text": "Perhaps you say that only subtle pain remains,\nIts grosser form has now been overmastered—\nOr rather it is felt as “mere pleasure.”\nBut what is subtle still remains itself. 91. If, because its opposite is present,\nDiscomfort fails to manifest,\nIs not the claim that it’s a “feeling”\nNo more than a mental imputation? 92. Since so it is, the antidote\nIs meditation and analysis. Absorption grown in fields of their investigation\nIs indeed the food and sustenance of yogis. 93. If between the sense power and a thing\nThere is a space, how will the two terms meet? And if there is no space, they form a unity,\nAnd therefore what is it that meets with what?", "char_count": 653, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0022", "text_id": "bodhicharyavatara_ch9", "passage_index": 22, "text": "94. No penetration can there be of particle by particle,\nFor they are both the same in lacking volume. But if they do not penetrate, they do not merge;\nAnd if they do not merge, there’s no encounter. 95. For how could anyone accept\nThat what is partless could be said to meet? And you must show me, if you ever saw,\nA contact taking place between two partless things. 96. Consciousness is immaterial,\nAnd so one cannot speak of contact with it. A combination, too, has no reality,\nJust as we have previously shown. 97. If therefore there’s no touch or contact,\nWhence is it that feeling takes its rise? What purpose is there, then, in all our toil,\nFor what is it, indeed, that torments what? 98. Since there is no subject for sensation,\nAnd sensation, too, lacks all existence,\nHow is craving not arrested\nWhen all this is clearly understood? 99. What we see and what we touch\nIs stuff of dreams and mirages. If feeling is coincident with consciousness,\nIt follows that it is not seen thereby. 100.", "char_count": 999, "concepts_mentioned": ["prasanga"]}
{"id": "bodhicharyavatara_ch9_p0023", "text_id": "bodhicharyavatara_ch9", "passage_index": 23, "text": "If the one arises first, the other after,\nMemory occurs and not direct sensation. Sensation is without perception of itself\nAnd likewise, by another it is not perceived. 101. The agent of sensation has no real existence,\nThus sensation, likewise, has no being. What damage, therefore, can sensation do to it—\nThis aggregate deprived of self? 102. The mind within the senses does not dwell,\nIt has no place in outer things like form.", "char_count": 432, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0024", "text_id": "bodhicharyavatara_ch9", "passage_index": 24, "text": "And in between, the mind does not abide:\nNot out, not in, not elsewhere, can the mind be found. 103. It is not in the body, yet is nowhere else. It does not merge with it nor stand apart—\nSomething such as this does not exist, not even slightly. Beings by their nature are beyond the reach of suffering. 104. If consciousness precedes the cognized object,\nWith regard to what does it arise? If consciousness arises at the same time as its object,\nAgain, regarding what does it arise? 105. If consciousness comes later than its object,\nOnce again, from what does it arise? Thus the origin of all phenomena\nExceeds the reach of understanding. 106. “If this is so,” you say, “there is no relative,\nAnd then the two truths—what becomes of them? Moreover, if the relative derives from beings’ minds,\nHow can they pass beyond their sorrows?”\n107. But that is just the thought of others;\nIt is not what I mean by the relative.", "char_count": 919, "concepts_mentioned": ["two_truths"]}
{"id": "bodhicharyavatara_ch9_p0025", "text_id": "bodhicharyavatara_ch9", "passage_index": 25, "text": "If subsequently there are thoughts, the relative’s still there;\nIf not, the relative has ceased indeed. 108. The analyzing mind and what is analyzed\nAre linked together, mutually dependent. It is on the basis of conventional consensus\nThat all investigation is expressed. 109. “But when,” you say, “the process of analysis\nIs made, in turn, the object of our scrutiny,\nThis investigation likewise may be analyzed,\nAnd thus we find an infinite regress.”\n110. If phenomena are truly analyzed,\nNo basis for analysis remains. And when the object is removed, the subject too subsides. That indeed is said to be nirvāṇa.", "char_count": 614, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0026", "text_id": "bodhicharyavatara_ch9", "passage_index": 26, "text": "111. Those who say that both are true,\nAre hard-pressed to maintain their case. If consciousness reveals the truth of things,\nOn what grounds, in its turn, does consciousness exist? 112. If knowledge objects show that consciousness exists,\nWhat is it that shows that they exist? If both subsist through mutual dependence,\nBoth will thereby lose their true existence. 113. If, without a son, a man cannot be father,\nWhence, indeed, will such a son arise? There is no father in the absence of a son. Just so, the mind and object have no true existence. 114. “The plant arises from the seed,” you say,\n“And through it is the seed deduced. It’s just the same with consciousness arising from its object. How can it fail to show the thing’s existence?”\n115. A consciousness that’s different from the plant itself\nDeduces the existence of the seed. But what will show that consciousness exists,\nWhereby the object is itself established? 116. In everyday perception\nThere’s a cause for everything.", "char_count": 989, "concepts_mentioned": ["svabhava"]}
{"id": "bodhicharyavatara_ch9_p0027", "text_id": "bodhicharyavatara_ch9", "passage_index": 27, "text": "The different segments of the lotus flower\nArise from a variety of causes. 117. “But what gives rise,” you ask, “to such variety of causes?”\nAn even earlier variety of causes, we declare. “And how,” you ask, “do causes give their fruits?”\nThrough power, we answer, of preceding causes. 118. If Īshvara is held to be the cause of beings,\nYou must now define for us his nature. If, by this, you simply mean the elements,\nNo need to tire ourselves disputing names! 119. Yet earth and other elements are many,\nImpermanent, inert, without divinity.", "char_count": 543, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0028", "text_id": "bodhicharyavatara_ch9", "passage_index": 28, "text": "Trampled underfoot, they are impure,\nAnd thus they cannot be a God Omnipotent. 120. The Deity cannot be space—inert and unproductive. He cannot be the self, for this we have refuted. He’s inconceivable, they say—then likewise his creatorship. Is there any point, therefore, to such a claim? 121. What is it that he wishes to create? Has he made the self and all the elements? But are not self and elements and he himself eternal? And consciousness, we know, arises from its object. 122. Pain and pleasure have, from all time, sprung from karma,\nSo tell us, what has his Divinity produced? And if there’s no beginning in the cause,\nHow can there be beginnings in its fruits? 123. Why are creatures not created constantly,\nFor Īshvara relies on nothing but himself? And if there’s nothing that he has not made,\nWhat remains on which he might depend? 124. If Īshvara depends, the cause of all\nIs but the meeting of conditions and not Īshvara.", "char_count": 939, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0029", "text_id": "bodhicharyavatara_ch9", "passage_index": 29, "text": "When these obtain, he cannot but create;\nWhen these are absent, he is powerless to make. 125. If Almighty God does not intend,\nBut yet creates, another thing has forced him. If he wishes to create, he’s swayed by his desire. So even though Creator, what of his omnipotence? 126. Those who hold the permanence of particles\nWere indeed refuted earlier. The Sāṃkhyas are the ones who hold\nThat permanent prakṛiti is the cause of the evolving world. 127. “Pleasure,” “pain,” “neutrality,” so-called,\nAre qualities which, when they rest\nIn equilibrium are termed “prakṛiti.”\nThe universe arises when this balance is disturbed.", "char_count": 621, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0030", "text_id": "bodhicharyavatara_ch9", "passage_index": 30, "text": "128. Three natures in a unity are disallowed,\nAnd thus prakṛiti is without existence. These qualities likewise do not exist,\nFor each of them indeed is three. 129. If these qualities have no existence,\nA thing like sound is very far from plausible! And cloth and other mindless objects\nCannot be the seat of feelings such as pleasure. 130. “But,” you say, “these things possess the nature of their cause.”\nBut have we not investigated “things” already? For you the cause is “pleasure” and the like,\nAnd yet from pleasure, cloth has never sprung! 131. Pleasure, rather, is produced from cloth. If this is nonexistent, pleasure likewise. As for permanence of pleasure and the rest—\nWell, there’s a thing that’s never been observed! 132. If pleasure and the rest are manifestly present,\nHow comes it that they’re not perceived? And if you claim they take on subtle form,\nHow is it that they are both gross and subtle? 133.", "char_count": 919, "concepts_mentioned": ["three_natures"]}
{"id": "bodhicharyavatara_ch9_p0031", "text_id": "bodhicharyavatara_ch9", "passage_index": 31, "text": "If coarseness is abandoned, subtlety assumed,\nSubtlety and grossness both lack permanence. So why not grant that, in this way,\nAll things possess the character of transience? 134. If the coarser aspect is none other than the pleasure,\nIt’s clear that pleasure is itself impermanent. If you claim that what does not exist in any sense\n(Because it has no being) cannot manifest,\n135. Although you have denied the birth of things\nThat did not previously exist, it’s this that you’re now saying! But if results exist within their cause,\nThose who eat their food consume their excrement. 136. And likewise with the money they would spend on clothing,\nLet them rather buy the cotton grains to wear!", "char_count": 692, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0032", "text_id": "bodhicharyavatara_ch9", "passage_index": 32, "text": "“But,” you say, “the world is ignorant and blind. For this is taught by ‘those who know the truth.’”\n137. This knowledge must be present in the worldly too! And if they have it, why do they not see? If now you say that what the worldly see has no validity,\nThis means that what they clearly see is false. 138. “If,” you ask, “there’s no validity in valid knowledge,\nIs not all that it assesses false? And therefore it becomes untenable\nTo meditate on voidness, ultimate reality.”\n139. If there is no object for analysis,\nThere can be no grasping of its nonexistence. And so deceptive objects of whatever kind\nWill also have a nonexistence equally deceptive. 140. When therefore in one’s dream a child has died,\nThe state of mind that thinks it is no more\nSupplants the thought that it is living still. And yet both thoughts are equally deceptive. 141.", "char_count": 851, "concepts_mentioned": ["sunyata", "two_truths", "prasanga"]}
{"id": "bodhicharyavatara_ch9_p0033", "text_id": "bodhicharyavatara_ch9", "passage_index": 33, "text": "Therefore, as we see through such investigation,\nNothing is that does not have a cause;\nAnd nothing is existent in its causes\nTaken one by one or in the aggregate. 142. It does not come from somewhere else,\nNeither does it stay nor yet depart. How will what confusion takes for truth\nIn any sense be different from a mirage? 143. Things, then, bodied forth by magic spells,\nAnd that which is displayed by dint of causes—\nWhence have these arisen? we should ask;\nAnd where they go to, that we should examine! 144. What is seen when circumstances meet\nAnd is not seen in absence of the same\nIs not real; it is like an image in a mirror. How can true existence be ascribed to it?", "char_count": 676, "concepts_mentioned": ["svabhava"]}
{"id": "bodhicharyavatara_ch9_p0034", "text_id": "bodhicharyavatara_ch9", "passage_index": 34, "text": "145. What need is there for cause\nIn something that’s already real? But then, what need is there for cause\nIn something that does not exist? 146. Even through a hundred million causes,\nNo change takes place in nonexistent things,\nFor in that state of “non-thing,” how could “things” occur? And into what could nonexistent things transform? 147. Since things cannot become when they are nonexistent,\nWhen could such existent things occur? For insofar as entities do not arise,\nNonentities themselves will not depart. 148. And if nonentity is not dispersed,\nNo chance is there for entity to manifest. And entity cannot be changed into nonentity,\nFor otherwise it has a double nature. 149. Thus there are no entities\nAnd likewise there’s no ceasing of the same. And therefore beings, each and every one,\nAre without origin and never cease. 150. Wandering beings, thus, resemble dreams,\nAnd also the banana tree, if you examine well.", "char_count": 929, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0035", "text_id": "bodhicharyavatara_ch9", "passage_index": 35, "text": "In ultimate reality there’s no distinguishing\nBetween the states of sorrow and beyond all sorrow. 151. With things that in this way are empty\nWhat is there to gain and what to lose? Who is there to pay me court and honors,\nAnd who is there to scorn and to revile me? 152. Pleasure, sorrow—whence do these arise? What is there to give me joy and pain? And if I search their very suchness,\nWho is craving? What is craved? 153. Examine now this world of living beings:\nWho is there therein to pass away?", "char_count": 500, "concepts_mentioned": ["sunyata", "two_truths"]}
{"id": "bodhicharyavatara_ch9_p0036", "text_id": "bodhicharyavatara_ch9", "passage_index": 36, "text": "What is there to come, and what has been? And who, indeed, are relatives and friends? 154. May beings like myself discern and grasp\nThat all things have the character of space! But those who seek their happiness and ease,\nThrough disputes or enjoyments,\n155. All are deeply troubled, or else thrilled with joy. They suffer, strive, contend among themselves,\nSlashing, stabbing, injuring each other:\nThey live their lives engulfed in evil and travail. 156. From time to time they surface in the states of bliss,\nAbandoning themselves to many pleasures. But dying, down they fall to suffer torment,\nLong, unbearable, in realms of sorrow. 157. Many are the chasms and abysses of existence,\nWhere the truth of suchness is not found. All is contradiction, all denial;\nSuchness in this world is not like this. 158. Here, exceeding all description,\nIs the shoreless sea of pain unbearable. Here it is that strength is low,\nAnd lives are flickering and brief. 159.", "char_count": 956, "concepts_mentioned": ["prasanga"]}
{"id": "bodhicharyavatara_ch9_p0037", "text_id": "bodhicharyavatara_ch9", "passage_index": 37, "text": "All activities for sake of life and health,\nRelief of hunger and of weariness,\nTime consumed in sleep, all accident and injury,\nAnd sterile friendships with the childish—\n160. Thus life passes quickly, meaningless. True discernment—hard it is to have! How therefore shall we ever find the means\nTo curb the futile wanderings of the mind? 161. Further, evil forces work and strain\nTo cast us down into the states of woe;\nManifold are false, deceptive trails,\nAnd it is hard to dissipate our doubts.", "char_count": 497, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0038", "text_id": "bodhicharyavatara_ch9", "passage_index": 38, "text": "162. Hard it is to find again this state of freedom,\nHarder yet to come upon enlightened teachers,\nHard, indeed, to turn aside the torrent of defilement! Alas, our sorrows fall in endless streams! 163. Alas indeed that living beings,\nCarried on the flood of bitter pain,\nHowever terrible their plight may be,\nDo not perceive they suffer so! 164. They are like those who bathe themselves repeatedly\nAnd then proceed to scorch themselves with fire. They suffer greatly in this way,\nYet there they stay, proclaiming loud their bliss. 165. Likewise there are some who live and act\nAs though old age and death will never come to them. But first they’re slain and then there comes\nThe dreadful fall into the states of loss. 166. When shall I be able to allay and quench\nThe dreadful heat of suffering’s blazing fires\nWith plenteous rains of my own bliss\nThat pour torrential from my clouds of merit? 167.", "char_count": 898, "concepts_mentioned": []}
{"id": "bodhicharyavatara_ch9_p0039", "text_id": "bodhicharyavatara_ch9", "passage_index": 39, "text": "My wealth of merit gathered in,\nWith reverence but without conceptual target,\nWhen shall I reveal this truth of emptiness\nTo those who go to ruin through belief in real existence?", "char_count": 179, "concepts_mentioned": ["sunyata"]}
{"id": "vimalakirti_sutra_p0000", "text_id": "vimalakirti_sutra", "passage_index": 0, "text": "Chapter 9 - The Dharma-Door of Non-duality\n< Previous\n(index)\nNext >\nThen, the Licchavi Vimalakirti asked those bodhisattvas, \"Good sirs, please explain how the bodhisattvas enter the Dharma-door of non-duality!\"", "char_count": 212, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0001", "text_id": "vimalakirti_sutra", "passage_index": 1, "text": "The bodhisattva Dharmavikurvana declared, \"Noble sir, production and destruction are two, but what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of the birthlessness of things is the entrance into non-duality.\"", "char_count": 257, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0002", "text_id": "vimalakirti_sutra", "passage_index": 2, "text": "The bodhisattva Srigandha declared, \" 'I' and 'mine' are two. If there is no presumption of a self, there will be no possessiveness. Thus, the absence of presumption is the entrance into non-duality.\"", "char_count": 200, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0003", "text_id": "vimalakirti_sutra", "passage_index": 3, "text": "The bodhisattva Srikuta declared, \" 'Defilement' and 'purification' are two. When there is thorough knowledge of defilement, there will be no conceit about purification. The path leading to the complete conquest of all conceit is the entrance into non-duality.\"", "char_count": 261, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0004", "text_id": "vimalakirti_sutra", "passage_index": 4, "text": "The bodhisattva Bhadrajyotis declared, \" 'Distraction' and 'attention' are two. When there is no distraction, there will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into non-duality.\"", "char_count": 249, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0005", "text_id": "vimalakirti_sutra", "passage_index": 5, "text": "The bodhisattva Subahu declared, \" 'Bodhisattva-spirit' and 'disciple-spirit' are two. When both are seen to resemble an illusory spirit, there is no bodhisattva-spirit, nor any disciple-spirit. Thus, the sameness of natures of spirits is the entrance into non-duality.\"", "char_count": 270, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0006", "text_id": "vimalakirti_sutra", "passage_index": 6, "text": "The bodhisattva Animisa declared, \" 'Grasping' and 'non-grasping' are two. What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated. Thus, the inaction and noninvolvement of all things is the entrance into non-duality.\"", "char_count": 261, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0007", "text_id": "vimalakirti_sutra", "passage_index": 7, "text": "The bodhisattva Sunetra declared, \" 'Uniqueness' and 'character-less-ness' are two. Not to presume or construct something is neither to establish its uniqueness nor to establish its character-less-ness. To penetrate the equality of these two is to enter non-duality.\"", "char_count": 267, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0008", "text_id": "vimalakirti_sutra", "passage_index": 8, "text": "The bodhisattva Tisya declared, \" 'Good' and 'evil' are two. Seeking neither good nor evil, the understanding of the non-duality of the significant and the meaningless is the entrance into non-duality.\"", "char_count": 202, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0009", "text_id": "vimalakirti_sutra", "passage_index": 9, "text": "The bodhisattva Simha declared, \" 'Sinfulness' and 'sin-less-ness' are two. By means of the diamond-like wisdom that pierces to the quick, not to be bound or liberated is the entrance into non-duality.\"", "char_count": 202, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0010", "text_id": "vimalakirti_sutra", "passage_index": 10, "text": "The bodhisattva Simhamati declared, \"To say, 'This is impure' and 'this is immaculate' makes for duality. One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity - he enters the absence of conceptual knots.", "char_count": 323, "concepts_mentioned": []}
{"id": "vimalakirti_sutra_p0011", "text_id": "vimalakirti_sutra", "passage_index": 11, "text": "Thus, he enters into non-duality.\" The bodhisattva Suddhadhimukti declared, \"To say, 'This is happiness' and 'That is misery' is dualism. One who is free of all calculations, through the extreme purity of gnosis - his mind is aloof, like empty space; and thus he enters into non-duality.\"", "char_count": 288, "concepts_mentioned": ["sunyata", "nonduality"]}
{"id": "vimalakirti_sutra_p0012", "text_id": "vimalakirti_sutra", "passage_index": 12, "text": "The bodhisattva Narayana declared, \"To say, 'This is mundane' and 'that is transcendental' is dualism. This world has the nature of void ness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to transcend nor to be involved, neither to go nor to stop - this is the entrance into non-duality.\"", "char_count": 341, "concepts_mentioned": ["sunyata", "nonduality"]}
{"id": "vimalakirti_sutra_p0013", "text_id": "vimalakirti_sutra", "passage_index": 13, "text": "The bodhisattva Dantamati declared, \"'Life' and 'liberation' are dualistic. Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into non-duality.\"", "char_count": 225, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0014", "text_id": "vimalakirti_sutra", "passage_index": 14, "text": "The bodhisattva Pratyaksadarsana declared, \"'Destructible' and 'indestructible' are dualistic. What is destroyed is ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called 'indestructible.' What is indestructible is instantaneous, and what is instantaneous is indestructible. The experience of such is called 'the entrance into the principle of non-duality.'\"", "char_count": 401, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0015", "text_id": "vimalakirti_sutra", "passage_index": 15, "text": "The bodhisattva Parigudha declared, \"'Self' and 'selflessness' are dualistic. Since the existence of self cannot be perceived, what is there to be made 'selfless'? Thus, the non-dualism of the vision of their nature is the entrance into non-duality.\"", "char_count": 250, "concepts_mentioned": ["anatta", "nonduality"]}
{"id": "vimalakirti_sutra_p0016", "text_id": "vimalakirti_sutra", "passage_index": 16, "text": "The bodhisattva Vidyuddeva declared, \"'Knowledge' and 'ignorance' are dualistic. The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought. The realization of this is the entrance into non-duality.\"", "char_count": 268, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0017", "text_id": "vimalakirti_sutra", "passage_index": 17, "text": "The bodhisattva Priyadarsana declared, \"Matter itself is void. Void ness does not result from the destruction of matter, but the nature of matter is itself void ness. Therefore, to speak of void ness on the one hand, and of matter, or of sensation, or of intellect, or of motivation, or of consciousness on the other - is entirely dualistic.", "char_count": 341, "concepts_mentioned": ["sunyata"]}
{"id": "vimalakirti_sutra_p0018", "text_id": "vimalakirti_sutra", "passage_index": 18, "text": "Consciousness itself is void ness. Void ness does not result from the destruction of consciousness, but the nature of consciousness is itself void ness. Such understanding of the five compulsive aggregates and the knowledge of them as such by means of gnosis is the entrance into non-duality.\"", "char_count": 293, "concepts_mentioned": ["sunyata", "nonduality"]}
{"id": "vimalakirti_sutra_p0019", "text_id": "vimalakirti_sutra", "passage_index": 19, "text": "The bodhisattva Prabhaketu declared, \"To say that the four main elements are one thing and the etheric space-element another is dualistic. The four main elements are themselves the nature of space. The past itself is also the nature of space. The future itself is also the nature of space. Likewise, the present itself is also the nature of space. The gnosis that penetrates the elements in such a way is the entrance into non-duality.\"", "char_count": 436, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0020", "text_id": "vimalakirti_sutra", "passage_index": 20, "text": "The bodhisattva Pramati declared, \"'Eye' and 'form' are dualistic. To understand the eye correctly, and not to have attachment, aversion, or confusion with regard to form - that is called 'peace.' Similarly, 'ear' and 'sound,' 'nose' and 'smell,' 'tongue' and taste,' 'body' and touch,' and 'mind' and 'phenomena' - all are dualistic. But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena - that is called 'peace.' To live in such peace is to enter into non-duality.\"", "char_count": 509, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0021", "text_id": "vimalakirti_sutra", "passage_index": 21, "text": "The bodhisattva Aksayamati declared, \"The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication.", "char_count": 224, "concepts_mentioned": []}
{"id": "vimalakirti_sutra_p0022", "text_id": "vimalakirti_sutra", "passage_index": 22, "text": "Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into non-duality.\"", "char_count": 294, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0023", "text_id": "vimalakirti_sutra", "passage_index": 23, "text": "The bodhisattva Gambhiramati declared, \"It is dualistic to say that void-ness is one thing, sign-less-ness another, and wish-less-ness still another. What is void has no sign. What has no sign has no wish. Where there is no wish there is no process of thought, mind, or consciousness. To see the doors of all liberations in the door of one liberation is the entrance into non-duality.\"", "char_count": 385, "concepts_mentioned": ["sunyata", "nonduality"]}
{"id": "vimalakirti_sutra_p0024", "text_id": "vimalakirti_sutra", "passage_index": 24, "text": "The bodhisattva Santendriya declared, \"It is dualistic to say 'Buddha,' 'Dharma,' and 'Sangha.' The Dharma is itself the nature of the Buddha, the Sangha is itself the nature of the Dharma, and all of them are uncompounded. The uncompounded is infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into non-duality.\"", "char_count": 379, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0025", "text_id": "vimalakirti_sutra", "passage_index": 25, "text": "The bodhisattva Apratihatanetra declared, \"It is dualistic to refer to 'aggregates' and to the 'cessation of aggregates.' Aggregates themselves are cessation. Why? The egoistic views of aggregates, being un-produced themselves, do not exist ultimately. Hence such views do not really conceptualize 'These are aggregates' or 'These aggregates cease.' Ultimately, they have no such discriminative constructions and no such conceptualizations. Therefore, such views have themselves the nature of cessation. Nonoccurrence and non-destruction are the entrance into non-duality.\"", "char_count": 573, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0026", "text_id": "vimalakirti_sutra", "passage_index": 26, "text": "The bodhisattva Suvinita declared, \"Physical, verbal, and mental vows do not exist dualistically. Why? These things have the nature of inactivity. The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind. It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge is the entrance into non-duality.\"", "char_count": 462, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0027", "text_id": "vimalakirti_sutra", "passage_index": 27, "text": "The bodhisattva Punyaksetra declared, \"It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is void ness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The non-accomplishment of such actions is the entrance into non-duality.\"", "char_count": 405, "concepts_mentioned": ["sunyata", "nonduality"]}
{"id": "vimalakirti_sutra_p0028", "text_id": "vimalakirti_sutra", "passage_index": 28, "text": "The bodhisattva Padmavyuha declared, \"Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in non-duality is without ideation, and that absence of ideation is the entrance into non-duality.\"", "char_count": 258, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0029", "text_id": "vimalakirti_sutra", "passage_index": 29, "text": "The bodhisattva Srigarbha declared, \"Duality is constituted by perceptual manifestation. Non-duality is object-less-ness. Therefore, non-grasping and non-rejection is the entrance into non-duality.\"", "char_count": 198, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0030", "text_id": "vimalakirti_sutra", "passage_index": 30, "text": "The bodhisattva Candrottara declared, \"'Darkness' and 'light' are dualistic, but the absence of both darkness and light is non-duality. Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into non-duality.\"", "char_count": 331, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0031", "text_id": "vimalakirti_sutra", "passage_index": 31, "text": "The bodhisattva Ratnamudrahasta declared, \"It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is non-duality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? The mendicant who is neither bound nor liberated does not experience any like or any dislike and thus he enters non-duality.\"", "char_count": 440, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0032", "text_id": "vimalakirti_sutra", "passage_index": 32, "text": "The bodhisattva Manikutaraja declared, \"It is dualistic to speak of good paths and bad paths. One who is on the path is not concerned with good or bad paths. Living in such unconcern, he entertains no concepts of 'path' or 'non-path.' Understanding the nature of concepts, his mind does not engage in duality. Such is the entrance into non-duality.\"", "char_count": 349, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0033", "text_id": "vimalakirti_sutra", "passage_index": 33, "text": "The bodhisattva Satyarata declared, \"It is dualistic to speak of 'true' and 'false.' When one sees truly, one does not ever see any truth, so how could one see falsehood? Why? One does not see with the physical eye, one sees with the eye of wisdom. And with the wisdom-eye one sees only insofar as there is neither sight nor non-sight.", "char_count": 335, "concepts_mentioned": []}
{"id": "vimalakirti_sutra_p0034", "text_id": "vimalakirti_sutra", "passage_index": 34, "text": "There, where there is neither sight nor non-sight, is the entrance into non-duality.\"", "char_count": 85, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0035", "text_id": "vimalakirti_sutra", "passage_index": 35, "text": "When the bodhisattvas had given their explanations, they all addressed the crown prince Manjusri: \"Manjusri, what is the bodhisattva's entrance into non-duality?\"", "char_count": 162, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0036", "text_id": "vimalakirti_sutra", "passage_index": 36, "text": "Manjusri replied, \"Good sirs, you have all spoken well. Nevertheless, all your explanations are themselves dualistic. To know no one teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into non-duality.\"", "char_count": 307, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0037", "text_id": "vimalakirti_sutra", "passage_index": 37, "text": "Then the crown prince Manjusri said to the Licchavi Vimalakirti, \"We have all given our own teachings, noble sir. Now, may you elucidate the teaching of the entrance into the principle of non-duality!\"", "char_count": 201, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0038", "text_id": "vimalakirti_sutra", "passage_index": 38, "text": "Thereupon, the Licchavi Vimalakirti kept his silence, saying nothing at all.", "char_count": 76, "concepts_mentioned": []}
{"id": "vimalakirti_sutra_p0039", "text_id": "vimalakirti_sutra", "passage_index": 39, "text": "The crown prince Manjusri applauded the Licchavi Vimalakirti: \"Excellent! Excellent, noble sir! This is indeed the entrance into the non-duality of the bodhisattvas. Here there is no use for syllables, sounds, and ideas.\"", "char_count": 221, "concepts_mentioned": ["nonduality"]}
{"id": "vimalakirti_sutra_p0040", "text_id": "vimalakirti_sutra", "passage_index": 40, "text": "When these teachings had been declared, five thousand bodhisattvas entered the door of the Dharma of non-duality and attained tolerance of the birthlessness of things.", "char_count": 167, "concepts_mentioned": ["nonduality"]}
{"id": "samdhinirmocana_sutra_p0000", "text_id": "samdhinirmocana_sutra", "passage_index": 0, "text": "SAMADHINIRMOCANA The Noble Great Vehicle Sūtra \nUnraveling the Intent\np.\nPrologue\np.1\nHomage to all buddhas and bodhisattvas!", "char_count": 125, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0001", "text_id": "samdhinirmocana_sutra", "passage_index": 1, "text": "Thus did I hear at one time. The Blessed One was dwelling in an unfathomable palace, built with the blazing seven precious substances, that emitted great light rays suffusing countless universes. Each of its rooms was well arranged and its design was infinite. It was the undivided maṇḍala, the domain transcending the three worlds. Arising from the supreme roots of virtue of the one who transcends the world, it was characterized by the perfectly pure cognition of the one who has achieved complete mastery. Abode of the Tathāgata where the assembly of innumerable bodhisattvas gathered, it was attended by countless gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, humans, and nonhumans. Supported by the great joy and bliss of savoring the Dharma and designed to accomplish the complete welfare of all beings, it was free of any harm caused by the stains of afflictions and clear of any demon.", "char_count": 921, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0002", "text_id": "samdhinirmocana_sutra", "passage_index": 2, "text": "Surpassing all manifestations, this unfathomable palace was displayed by the sovereign power of the Tathāgata. Mindfulness, intelligence, and realization were its pathway; mental stillness and insight were the vehicle leading to it; the great gates of liberation‍—emptiness, appearancelessness, and wishlessness‍—were its entrance. It was set on foundations adorned with an infinite accumulation of excellent qualities, which were like great kings of jeweled lotuses.", "char_count": 467, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0003", "text_id": "samdhinirmocana_sutra", "passage_index": 3, "text": "p.2\nThe Blessed One had a perfectly realized mind and was free from dualistic behavior. Absorbed in the Dharma of the nonexistence of defining characteristics, he was residing in the domain of the buddhas. He had attained equality with all buddhas. His realization was unobstructed and his qualities were irreversible. He could not be overcome by objects of experience. His abode was inconceivable. Perfectly skilled in the sameness of the three times, his five bodies were present in all worlds. His knowledge of all phenomena was free from doubt. He understood all practices. His knowledge of phenomena was without uncertainty. His body was unimaginable. He possessed the gnosis bodhisattvas vow to accomplish. He had attained the nondual abode of the buddhas, the sublime perfection, the supreme indivisible gnosis of the Tathāgata’s liberation.", "char_count": 848, "concepts_mentioned": ["nonduality"]}
{"id": "samdhinirmocana_sutra_p0004", "text_id": "samdhinirmocana_sutra", "passage_index": 4, "text": "He had realized the sameness [of all phenomena], the state of a buddha in which there is neither a center nor a periphery, and reached the ultimate within the domain of truth, the point where the sphere of space ends.", "char_count": 217, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0005", "text_id": "samdhinirmocana_sutra", "passage_index": 5, "text": "p.3\nThe Blessed One was accompanied by the entire immeasurable assembly of hearers. Children of noble family, they were the heirs of the Buddha. Their minds were liberated, their wisdom was emancipated, and their discipline was completely pure. They happily gathered with those who longed for the Dharma. They had heard much, kept in mind what they had heard, and accumulated [merit from] what they had heard. They excelled in thought, speech, and deeds. Their wisdom was swift, quick, sharp, emancipating, discerning, vast, extensive, profound, and unequaled. They possessed the jewel of wisdom and the three forms of knowledge. They had attained the supreme state of happiness in this life. The purity of their merit, the excellence of their peaceful conduct, their patience, and their gentleness were vast. They were fully engaged in the teaching of the Tathāgata.", "char_count": 867, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0006", "text_id": "samdhinirmocana_sutra", "passage_index": 6, "text": "p.4\nThe Blessed One was also accompanied by all the innumerable bodhisattvas assembled from various buddha realms. Firmly settled and engaged in a vast state, they had gone forth through the Dharma of the Great Vehicle. Impartial toward all beings, they were free from all conceptions, conceptualizations, and fabrications. Victorious over all demons and opposition, they were not involved with the considerations of the hearers and solitary realizers. Steadfast through the great joy and happiness of savoring the Dharma, they were free from the five great fears. Solely progressing toward the stages from which there is no regression, they had perfectly actualized the stage in which one pacifies the torment of beings. Among them were thus the bodhisattva mahāsattvas Gam­bhīrārtha­saṃdhi­nirmo­cana, Vidhi­vatpari­pṛcchaka, Dharmodgata, Su­viśuddha­mati, Viśālamati, Guṇākara, Para­mārtha­samud­gata, Āryāva­loki­teśvara, Maitreya, and Mañjuśrī.", "char_count": 949, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0007", "text_id": "samdhinirmocana_sutra", "passage_index": 7, "text": "1.\nChapter 1\n1.1\nAt that time, the bodhisattva Vidhi­vatpari­pṛcchaka questioned the bodhisattva Gam­bhīrārtha­saṃdhi­nirmo­cana on the ultimate whose defining characteristic is inexpressible and nondual: “O son of the Victorious One, when it is said that all phenomena are nondual, what are these phenomena? In what way are they nondual?”", "char_count": 339, "concepts_mentioned": ["nonduality"]}
{"id": "samdhinirmocana_sutra_p0008", "text_id": "samdhinirmocana_sutra", "passage_index": 8, "text": "Gam­bhīrārtha­saṃdhi­nirmo­cana replied, “Noble son, all phenomena, what we refer to as all phenomena, are of just two kinds: conditioned and unconditioned. With respect to these, the conditioned is neither conditioned nor unconditioned. The unconditioned is neither unconditioned nor conditioned.”", "char_count": 298, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0009", "text_id": "samdhinirmocana_sutra", "passage_index": 9, "text": "1.2\nVidhi­vatpari­pṛcchaka inquired, “O son of the Victorious One, why is the conditioned neither conditioned nor unconditioned and the unconditioned neither unconditioned nor conditioned?”", "char_count": 189, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0010", "text_id": "samdhinirmocana_sutra", "passage_index": 10, "text": "Gam­bhīrārtha­saṃdhi­nirmo­cana answered, “Noble son, the term conditioned is a word, a label used by the Teacher. Words that are labels used by the Teacher are conventional expressions arising from imagination. These conventional expressions arising from imagination are always unreal conventional expressions arising from imagination in its diversity. Therefore, the term conditioned is not the conditioned. Noble son, the term unconditioned is also included within conventions, just as expressions other than conditioned and unconditioned are and will [always] be. One might object that there is, however, no expression in the absence of the object [to which it refers]. What is then this object? It is the complete and perfect awakening to inexpressible [reality] through the sublime gnosis and vision of the noble ones. But in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena, the Teacher labels this object with the term conditioned.", "char_count": 987, "concepts_mentioned": ["dharmadhatu"]}
{"id": "samdhinirmocana_sutra_p0011", "text_id": "samdhinirmocana_sutra", "passage_index": 11, "text": "1.3\n“Noble son, the term unconditioned is also a word, a label used by the Teacher. Words that are labels used by the Teacher are conventional expressions arising from imagination. These conventional expressions arising from imagination are always conventional expressions deprived of any actuality that arise from imagination in its diversity. Therefore, the term unconditioned is not the unconditioned. Noble son, the term conditioned is also included within conventions, just as expressions other than conditioned and unconditioned are and will [always] be. One might object that there is, however, no expression in the absence of the object [to which it refers]. What is then this object? It is the complete and perfect awakening to inexpressible [reality] through the sublime gnosis and vision of the noble ones. But in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena, the Teacher labels this object with the term unconditioned.”", "char_count": 983, "concepts_mentioned": ["dharmadhatu"]}
{"id": "samdhinirmocana_sutra_p0012", "text_id": "samdhinirmocana_sutra", "passage_index": 12, "text": "1.4\nVidhi­vatpari­pṛcchaka asked, “O son of the Victorious One, as the noble ones completely and perfectly awaken to inexpressible [reality] through their sublime gnosis and perception, why do they label this object with the terms conditioned and unconditioned in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena?”", "char_count": 362, "concepts_mentioned": ["dharmadhatu"]}
{"id": "samdhinirmocana_sutra_p0013", "text_id": "samdhinirmocana_sutra", "passage_index": 13, "text": "Gam­bhīrārtha­saṃdhi­nirmo­cana replied, “Noble son, it is like the following example: A magician or his skillful apprentice, finding himself at the juncture of four great roads, assembles grass, leaves, twigs, pebbles, or stones and produces all kinds of magic illusions, such as regiments of elephants, horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as an abundance of wealth and grain in treasuries and granaries. At that time, in the presence of these illusions, those who are naive, slow-witted, or confused, not perceiving the grass, leaves, twigs, pebbles, or stones, see and hear those magical tricks and think that whatever appears exists‍—that these regiments of elephants, horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as this abundance of wealth and grain, treasuries and granaries, exist.", "char_count": 930, "concepts_mentioned": ["anatta_of_persons"]}
{"id": "samdhinirmocana_sutra_p0014", "text_id": "samdhinirmocana_sutra", "passage_index": 14, "text": "Clinging to these magical illusions according to the way they see and hear things and strongly believing in them, they express themselves through conventions, such as ‘This one is true but the other is false.’ They still need to examine these illusions.", "char_count": 253, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0015", "text_id": "samdhinirmocana_sutra", "passage_index": 15, "text": "“Those who are not naive or confused but have wisdom perceive the grass, leaves, twigs, pebbles, or stones. They see and hear those magical tricks and understand that whatever appears does not exist‍—that these regiments of elephants, horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as this abundance of wealth and grain, treasuries and granaries, do not exist. Yet, they understand that the conception of an elephant regiment exists since its manifestation as a conception through an expedient exists, as do the manifestations as conceptions of regiments of horses, chariots, and soldiers or collections of jewels, pearls, beryl, seashells, crystal, and coral, as well as this abundance of wealth and grain, treasuries and granaries, together with other similar manifestations. So they understand that all those magical illusions, these magic illusions deceiving the eye, exist [in the way magical illusions do].", "char_count": 976, "concepts_mentioned": ["anatta_of_persons"]}
{"id": "samdhinirmocana_sutra_p0016", "text_id": "samdhinirmocana_sutra", "passage_index": 16, "text": "Thinking in this way, [these wise beings] do not express themselves through conventions, such as ‘This one is true but the other is false,’ on account of clinging to these magical illusions in the way they see and hear things and thus strongly believing in them. However, they do express themselves through conventions in order to convey the true nature [of these illusions to others], although they do not need to further examine these illusions.", "char_count": 447, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0017", "text_id": "samdhinirmocana_sutra", "passage_index": 17, "text": "1.5\nLikewise, some childish or ordinary beings have not attained the transcendent sublime wisdom. They have not understood that the nature of all phenomena is inexpressible. When those beings perceive conditioned and unconditioned phenomena, they believe that whatever appears as a conditioned or unconditioned phenomenon exists, and they express themselves through conventions, such as ‘This one is true but the other is false,’ on account of clinging to these appearances according to the way they see and hear things and thus strongly believing in them. They still need to examine these appearances.", "char_count": 602, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0018", "text_id": "samdhinirmocana_sutra", "passage_index": 18, "text": "“With regard to this, some beings who are not childish and have seen the truth have attained the transcendent sublime wisdom. They have understood that the nature of all phenomena is inexpressible. When they perceive conditioned and unconditioned phenomena, they believe that whatever appears as a conditioned or unconditioned phenomenon does not exist. However, with respect to these appearances, they think that the conceptions in terms of conditioned and unconditioned, the manifestation of conceptions through an expedient in terms of conditioned and unconditioned, the occurrence of conceptualization, and the phenomenal appearance of conditioned phenomena exist in the way magical illusions do. That which deludes the mind exists [in the way magical illusions do].", "char_count": 770, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0019", "text_id": "samdhinirmocana_sutra", "passage_index": 19, "text": "Thinking in that way, they do not express themselves through conventions, such as ‘This one is true but the other is false,’ on account of clinging to these appearances according to the way they see and hear things and thus strongly believing in them. However, they do express themselves through conventions in order to convey the true nature [of these appearances to others], although they do not need to further examine these appearances.", "char_count": 440, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0020", "text_id": "samdhinirmocana_sutra", "passage_index": 20, "text": "“Noble son, the noble ones are thus completely and perfectly awakened to inexpressible [reality] through their sublime gnosis and vision of this object, but in order to lead [others] to the perfect realization of this very inexpressible nature of phenomena, they label this object with the terms conditioned and unconditioned.”", "char_count": 327, "concepts_mentioned": ["dharmadhatu"]}
{"id": "samdhinirmocana_sutra_p0021", "text_id": "samdhinirmocana_sutra", "passage_index": 21, "text": "1.6\nAt that time, the bodhisattva Gam­bhīrārtha­saṃdhi­nirmo­cana recited these verses:", "char_count": 87, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0022", "text_id": "samdhinirmocana_sutra", "passage_index": 22, "text": "“The profound, which is inaccessible to foolish beings, \nInexpressible and nondual, has been taught by the Victorious One. \nYet, fools deluded by ignorance \nTake delight in mental elaborations and dwell on duality. \n“Deprived of understanding, afflicted by misunderstanding, \nThey will be reborn as sheep or oxen. \nCasting aside the words of the wise, \nThey will wander in saṃsāra for a great length of time.” \nThis was the chapter of the bodhisattva Gam­bhīrārtha­saṃdhi­nirmo­cana‍—the first chapter.", "char_count": 502, "concepts_mentioned": ["nonduality"]}
{"id": "samdhinirmocana_sutra_p0023", "text_id": "samdhinirmocana_sutra", "passage_index": 23, "text": "2. Chapter 2\n2.1\nThen the bodhisattva Dharmodgata spoke these words: “Blessed One, very long ago in ancient times, beyond as many universes as there are grains of sand in seventy-seven Ganges rivers, I was residing in the world Kīrtimat of the tathāgata Viśālakīrti. There I saw 7,700,000 non-Buddhists, together with their teachers, who had gathered in one place to consider the ultimate defining characteristic of phenomena. Although they had examined, analyzed, investigated, and considered in detail the ultimate defining characteristic of phenomena, they did not understand it. They had changing opinions, lacked certainty, and were slow-witted as well as argumentative. Insulting one another with harsh words, they became abusive, agitated, unprincipled, and violent.", "char_count": 773, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0024", "text_id": "samdhinirmocana_sutra", "passage_index": 24, "text": "Then, Blessed One, I thought to myself, ‘This is so sad, and yet, how marvelous, how wonderful are the manifestations of the tathāgatas in the world and, through their manifestations, the realization and actualization of the ultimate whose defining characteristic is beyond all speculation!’ ”", "char_count": 293, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0025", "text_id": "samdhinirmocana_sutra", "passage_index": 25, "text": "2.2\nThe Blessed One answered to the bodhisattva Dharmodgata: “So it is, Dharmodgata. So it is. I have completely and perfectly awakened to the ultimate characterized as being beyond all speculation. Yet, after I attained complete and perfect awakening, I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings. One might ask why I did this. I have explained that the ultimate is what is cognized by noble beings in a personal and intuitive way, whereas ordinary beings’ knowledge [resulting from interacting] with one another belongs to the domain of speculation. Therefore, Dharmodgata, you should know in this way through this approach that the ultimate is what is characterized as transcending all speculation. Moreover, Dharmodgata, I have explained that the ultimate represents the domain in which there is no phenomenal appearance, whereas speculation is the domain of phenomenal appearance.", "char_count": 976, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0026", "text_id": "samdhinirmocana_sutra", "passage_index": 26, "text": "Therefore, Dharmodgata, you should know in this way through this approach that the ultimate is what is characterized as transcending all speculation. Moreover, Dharmodgata, I have explained that the ultimate is inexpressible, whereas speculation is the domain of verbalization. Therefore, Dharmodgata, you should know in this way through this approach that the ultimate is what is characterized as transcending all speculation. Moreover, Dharmodgata, I have explained that the ultimate is free from all conventions, whereas speculation is the domain of conventions. Therefore, Dharmodgata, you should know in this way through this approach that the ultimate is what is characterized as transcending all speculation. Moreover, Dharmodgata, I have explained that the ultimate is devoid of argumentative disputation, whereas speculation is the domain of argumentative disputation.", "char_count": 877, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0027", "text_id": "samdhinirmocana_sutra", "passage_index": 27, "text": "Therefore, Dharmodgata, you should know in this way through this approach that the ultimate is what is characterized as transcending all speculation.", "char_count": 149, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0028", "text_id": "samdhinirmocana_sutra", "passage_index": 28, "text": "2.3\n“Dharmodgata, it is like this: beings who have only tasted pungent or bitter flavors their entire lives cannot imagine, infer, or appreciate the taste of honey and sugar. Those who have indulged in desire and have been burnt by the torment of desire for a long time cannot imagine, infer, or appreciate the inner happiness of the recluse, which is independent from all phenomenal appearances related to form, sound, smell, taste, and contact. Those who have indulged and taken delight in conversations for a long time cannot imagine, infer, or appreciate the inner happiness of the noble beings who remain silent. Those who have indulged and taken delight in conventions for a long time through seeing, hearing, discriminating, and cognizing cannot imagine, infer, or appreciate the cessation of all conventions, the nirvāṇa that is the extinction of transitory aggregates.", "char_count": 877, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0029", "text_id": "samdhinirmocana_sutra", "passage_index": 29, "text": "Dharmodgata, it is like this: Those who have indulged and taken delight in argumentative disputations for a long time on account of their attachment to the self cannot imagine, infer, or appreciate that there is no attachment to the self and no argumentative disputations in Uttarakuru.", "char_count": 286, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0030", "text_id": "samdhinirmocana_sutra", "passage_index": 30, "text": "“Dharmodgata, likewise, those who [have indulged for a long time in] speculation cannot imagine, infer, or appreciate the ultimate whose defining characteristic transcends all speculation.”", "char_count": 189, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0031", "text_id": "samdhinirmocana_sutra", "passage_index": 31, "text": "2.4\nThen, at that moment, the Blessed One spoke these verses:", "char_count": 61, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0032", "text_id": "samdhinirmocana_sutra", "passage_index": 32, "text": "“It is the domain whose characteristic must be intuitively cognized, \nBeyond all expressions, apart from all conventions, \nAnd free from argumentative disputations‍— \nSuch is the ultimate whose characteristic transcends all speculation.” \nThis was the chapter of the bodhisattva Dharmodgata‍—the second chapter.", "char_count": 311, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0033", "text_id": "samdhinirmocana_sutra", "passage_index": 33, "text": "3. Chapter 3\n3.1\nThen the bodhisattva Su­viśuddha­mati addressed the Blessed One, “Blessed One, at an earlier time, you spoke these words: ‘The ultimate is subtle and profound. Characterized as transcending what is distinct or indistinct [from conditioned phenomena], it is difficult to understand.’ How wonderful indeed are these words of yours! Blessed One, regarding this point, I once saw many bodhisattvas who, having attained the stage of engagement through aspiration, assembled in one place to discuss in the following way whether conditioned phenomena and the ultimate are distinct or indistinct.", "char_count": 605, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0034", "text_id": "samdhinirmocana_sutra", "passage_index": 34, "text": "Among them, some declared, ‘The defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct.’ Others replied, ‘It is not the case that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct, for they are distinct indeed.’ Some others, who were perplexed and lacked certainty, said, ‘Some pretend that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are distinct. Some pretend that they are indistinct. Which bodhisattvas speak the truth? Which speak falsity? Which are mistaken? Which are not?’ Blessed One, I thought to myself, ‘So, none of these noble sons understands the ultimate whose subtle defining characteristic transcends whether it is distinct or indistinct from conditioned phenomena. These bodhisattvas are truly naive, confused, dull, unskilled, and mistaken.’ ”", "char_count": 942, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0035", "text_id": "samdhinirmocana_sutra", "passage_index": 35, "text": "3.2\nThe Blessed One replied to the bodhisattva Su­viśuddha­mati, “So it is, Su­viśuddha­mati. So it is. Indeed, none of these noble sons understands the ultimate whose subtle defining characteristic transcends whether it is distinct or indistinct from conditioned phenomena. These [bodhisattvas] are truly naive, confused, dull, unskilled, and mistaken. Why is this so? Su­viśuddha­mati, it is because those who analyze conditioned phenomena in this way neither realize nor actualize the ultimate.", "char_count": 497, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0036", "text_id": "samdhinirmocana_sutra", "passage_index": 36, "text": "3.3\n“Why? Su­viśuddha­mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were indistinct, [even] spiritually immature people‍—all ordinary beings‍—would, as a consequence, realize the truth. As mere ordinary beings, not only would they attain nirvāṇa, the unsurpassable good, but they would also fully and completely awaken to unsurpassable complete and perfect awakening.", "char_count": 431, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0037", "text_id": "samdhinirmocana_sutra", "passage_index": 37, "text": "“If the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were distinct, even those who realize the truth would, as a consequence, not be detached from the phenomenal appearances of conditioned phenomena. Since they would not be detached from the phenomenal appearances of conditioned phenomena, they would also not be liberated from the bondage of phenomenal appearances. If they were not liberated from the bondage of phenomenal appearances, they would not be liberated from the bondage of corruption. If they were not liberated from these two kinds of bondage, those who realize the truth would neither attain nirvāṇa, the unsurpassable good, nor fully and completely awaken to the unsurpassable complete and perfect awakening.", "char_count": 777, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0038", "text_id": "samdhinirmocana_sutra", "passage_index": 38, "text": "“Su­viśuddha­mati, ordinary beings do not realize the truth and, as mere ordinary beings, neither do they attain nirvāṇa, the unsurpassable good, nor do they fully and completely awaken to the unsurpassable complete and perfect awakening. For these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct. Regarding this point, you should know through this approach that those who consider the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate to be indistinct are not right but wrong.", "char_count": 631, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0039", "text_id": "samdhinirmocana_sutra", "passage_index": 39, "text": "“Su­viśuddha­mati, it is not the case that those who realize the truth are not detached from the phenomenal appearance of conditioned phenomena, for they are indeed detached from it. Neither are they not liberated from the bondage of phenomenal appearance, for they are indeed liberated from it. Nor are they not liberated from the bondage of corruption, for they are indeed liberated from it. Since they are liberated from these two kinds of bondage, not only do they attain nirvāṇa, the unsurpassable good, but they will also fully and completely awaken to the unsurpassable complete and perfect awakening. For all these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are distinct. Regarding this point, you should know through this approach that those who consider the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate to be distinct are not right but wrong.", "char_count": 1001, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0040", "text_id": "samdhinirmocana_sutra", "passage_index": 40, "text": "3.4\n“Moreover, Su­viśuddha­mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were indistinct, then, just as the defining characteristic of conditioned phenomena is encompassed by the defining characteristic of affliction, so too would the defining characteristic of the ultimate be included in the defining characteristic of affliction.", "char_count": 396, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0041", "text_id": "samdhinirmocana_sutra", "passage_index": 41, "text": "“However, Su­viśuddha­mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were distinct, then the defining characteristic of the ultimate could not be the universal defining characteristic within all the defining characteristics of conditioned phenomena.", "char_count": 312, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0042", "text_id": "samdhinirmocana_sutra", "passage_index": 42, "text": "“Su­viśuddha­mati, the defining characteristic of the ultimate is not encompassed by the defining characteristic of affliction, and the defining characteristic of the ultimate is the universal defining characteristic within all the defining characteristics of conditioned phenomena. For these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are either indistinct or distinct. Regarding this point, you should know through this approach that those pretending that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct or distinct are not right but wrong.", "char_count": 707, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0043", "text_id": "samdhinirmocana_sutra", "passage_index": 43, "text": "3.5\n“Moreover, Su­viśuddha­mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were not distinct, then, just as the defining characteristic of the ultimate is not specific to any defining characteristic of conditioned phenomena, so too would all defining characteristics of conditioned phenomena not be specific to any conditioned phenomenon, and yogis would also not look for the ultimate beyond whatever they see, hear, distinguish, or know with regard to conditioned phenomena.", "char_count": 538, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0044", "text_id": "samdhinirmocana_sutra", "passage_index": 44, "text": "“However, Su­viśuddha­mati, if the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate were distinct, then, the mere selflessness and essencelessness of conditioned phenomena would not be the defining characteristic of the ultimate. The defining characteristic of affliction and the defining characteristic of purity themselves would be simultaneously established as distinct defining characteristics of conditioned phenomena.", "char_count": 471, "concepts_mentioned": ["anatta"]}
{"id": "samdhinirmocana_sutra_p0045", "text_id": "samdhinirmocana_sutra", "passage_index": 45, "text": "“Su­viśuddha­mati, the defining characteristics of conditioned phenomena are specific and not unspecific to conditioned phenomena; yogis do look for the ultimate beyond whatever they see, hear, distinguish, or know with regard to conditioned phenomena; the ultimate is indeed characterized by the mere selflessness and essencelessness of conditioned phenomena; and the defining characteristic of affliction and the defining characteristic of purity also are not simultaneously established as distinct defining characteristics of conditioned phenomena. For all these reasons, it is not correct to say that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are neither indistinct nor distinct. Regarding this point, you should know through these approaches that those pretending that the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are indistinct or distinct are not right but wrong.", "char_count": 985, "concepts_mentioned": ["anatta"]}
{"id": "samdhinirmocana_sutra_p0046", "text_id": "samdhinirmocana_sutra", "passage_index": 46, "text": "3.6\n“Su­viśuddha­mati, it is like this: It is not easy to decide whether the whiteness of the conch is distinct or indistinct from the defining characteristic of the conch, likewise with the yellowness of gold. It is not easy to decide whether the quality of the sound produced by a vīṇā is distinct or indistinct from the defining characteristic of sound, likewise with aloe and its fragrance, pepper and its heat, myrobalan and its astringency, cotton and its softness, and clarified butter and butter. Thus it is not easy to decide whether the impermanence of all conditioned phenomena is distinct or indistinct from the defining characteristic of conditioned phenomena, likewise with the suffering of all beings with outflows and the defining characteristic of beings with outflows, as well as the selflessness of all phenomena and the defining characteristic of phenomena.", "char_count": 877, "concepts_mentioned": ["anatta"]}
{"id": "samdhinirmocana_sutra_p0047", "text_id": "samdhinirmocana_sutra", "passage_index": 47, "text": "“Su­viśuddha­mati, it is like this: It is not easy to decide whether the defining characteristic of restless desire and the defining characteristic of afflictions are distinct or indistinct from the defining characteristic of desire. You should know it is just like this with anger and delusion too. Likewise, Su­viśuddha­mati, you should not see anything good in deciding whether the defining characteristic of conditioned phenomena and the defining characteristic of the ultimate are distinct or indistinct. In this way, Su­viśuddha­mati, I have completely and fully awakened to the ultimate that is subtle, extremely subtle, [profound], extremely profound, difficult to understand, extremely difficult to understand, and characterized as transcending being distinct or indistinct from conditioned phenomena.", "char_count": 810, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0048", "text_id": "samdhinirmocana_sutra", "passage_index": 48, "text": "Yet, after I attained complete and perfect awakening, I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings.”", "char_count": 191, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0049", "text_id": "samdhinirmocana_sutra", "passage_index": 49, "text": "3.7\nThen, at that moment, the Blessed One spoke these verses:", "char_count": 61, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0050", "text_id": "samdhinirmocana_sutra", "passage_index": 50, "text": "“The defining characteristics of the domains of conditioned phenomena and of the ultimate \nAre free from being distinct or indistinct. \nThose who imagine them to be distinct or indistinct are mistaken. \n“As beings practice mental stillness and insight, \nThey will be liberated from the bonds of corruption \nAnd the bonds of phenomenal appearance.” \nThis was the chapter of the bodhisattva Su­viśuddha­mati‍—the third chapter.", "char_count": 425, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0051", "text_id": "samdhinirmocana_sutra", "passage_index": 51, "text": "4.\nChapter 4\n4.1\nThen the Blessed One spoke these words to Subhūti: “Subhūti, do you know how many beings in the world display their knowledge under the influence of conceit? Do you know how many beings in the world display their knowledge without conceit?”", "char_count": 257, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0052", "text_id": "samdhinirmocana_sutra", "passage_index": 52, "text": "Subhūti answered, “Blessed One, according to my knowledge, there are only a few in the world of beings who present their knowledge without conceit, but countless, innumerable, and inexpressible in number are those who do so under its influence. Blessed One, at one time I was staying in a hermitage set in a great forest. There were many monks living in the vicinity who had also established themselves there. At sunrise, I saw them gather together. They showed their knowledge and revealed their understanding by taking various aspects of phenomena as referential objects.", "char_count": 573, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0053", "text_id": "samdhinirmocana_sutra", "passage_index": 53, "text": "4.2\n“Some showed their knowledge by taking the five aggregates as referential objects: their phenomenal appearance, their arising, their disintegration, their cessation, and the acknowledgment of their cessation. In the same way, some showed their knowledge by taking the twelve sense domains as referential objects, some by taking dependent arising as a referential object. Some showed their knowledge by taking the four kinds of sustenance as referential objects: their phenomenal appearance, their arising, their disintegration, their cessation, and the acknowledgment of their cessation.", "char_count": 591, "concepts_mentioned": ["pratityasamutpada", "five_aggregates"]}
{"id": "samdhinirmocana_sutra_p0054", "text_id": "samdhinirmocana_sutra", "passage_index": 54, "text": "4.3\n“Some showed their knowledge by taking the four noble truths as referential objects: their defining characteristic, the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path.", "char_count": 272, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0055", "text_id": "samdhinirmocana_sutra", "passage_index": 55, "text": "4.4\n“Some showed their knowledge by taking the eighteen constituents as referential objects: their phenomenal appearance, their varieties, their manifoldness, their cessation, and the actualization of their cessation.", "char_count": 217, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0056", "text_id": "samdhinirmocana_sutra", "passage_index": 56, "text": "4.5\n“Some showed their knowledge by taking the four applications of mindfulness as referential objects: their phenomenal appearance, their adverse factors, their antidotes, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. In the same way, some showed their knowledge by taking as referential objects the four correct self-restraints, as well as the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening. Some showed their knowledge by taking as referential objects the eight branches of the noble path: their phenomenal appearance, the antidotes to their adverse factors, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing.", "char_count": 858, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0057", "text_id": "samdhinirmocana_sutra", "passage_index": 57, "text": "4.6\n“Then I thought to myself, ‘These venerable monks displayed their knowledge by revealing their understanding by taking various aspects of phenomena as referential objects, but they have not perceived the ultimate, whose defining characteristic is of a single nature everywhere.’ These venerable persons have conceit and, without doubt, display their knowledge under the influence of conceit. Blessed One, at an earlier time, you spoke these words: ‘The ultimate is subtle, profound, difficult to understand, extremely difficult to understand, and characterized as being of a single nature everywhere.’ How wonderful indeed are these very words of yours! Blessed One, if even those who practice your teaching, such as these beings who became monks, find it difficult to understand in this way the ultimate whose defining characteristic is of a single nature everywhere, what need is there to mention how difficult it is for those outsiders who do not follow your teaching?”", "char_count": 976, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0058", "text_id": "samdhinirmocana_sutra", "passage_index": 58, "text": "4.7\nThe Blessed One replied, “So it is, Subhūti. So it is. I have completely and fully awakened to the ultimate that, being characterized as being of a single nature everywhere, is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand. Yet, after I attained complete and perfect awakening, I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings. One might ask why I did this.", "char_count": 521, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0059", "text_id": "samdhinirmocana_sutra", "passage_index": 59, "text": "4.8\n“Subhūti, it is because I teach that the ultimate is the referential object conducive to purification within the aggregates, as well as within the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and, Subhūti, the eightfold path. This referential object conducive to purification within the aggregates is of a single nature everywhere and its defining characteristic is not different from theirs. It is just the same from the sense domains up to the eightfold path: the referential object conducive to purification within these various referential objects is of a single nature everywhere and its defining characteristic is not different from theirs. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate.", "char_count": 964, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "samdhinirmocana_sutra_p0060", "text_id": "samdhinirmocana_sutra", "passage_index": 60, "text": "4.9\n“Moreover, Subhūti, once renunciants who practice yoga have realized in reference to a single aggregate the selflessness of phenomena, which is the ultimate reality, they do not look for this ultimate reality, this selflessness, individually within the other aggregates or in the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path. Instead, they rely upon the nondual gnosis that is in accordance with true reality. Through this alone, they infallibly ascertain and realize the ultimate, characterized as being of a single nature everywhere. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate.", "char_count": 876, "concepts_mentioned": ["anatta", "anatta_of_dharmas", "pratityasamutpada", "two_truths", "nonduality"]}
{"id": "samdhinirmocana_sutra_p0061", "text_id": "samdhinirmocana_sutra", "passage_index": 61, "text": "4.10\n“Moreover, Subhūti, if ultimate reality itself, the selflessness of phenomena, had a defining characteristic distinct [from the defining characteristics of phenomena] in the way the aggregates, the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the eightfold path have defining characteristics distinct from one another, then, on account of this, ultimate reality itself, the selflessness of phenomena, would have causes and arise from causes. If it arose from causes, it would be conditioned. If it were the conditioned, it would not be the ultimate. If it were not the ultimate, one would need to look for some other ultimate. Subhūti, this ultimate, the selflessness of phenomena, does not arise from causes. It is not conditioned. Neither is it the case that it is not the ultimate.", "char_count": 971, "concepts_mentioned": ["anatta", "anatta_of_dharmas", "pratityasamutpada", "two_truths"]}
{"id": "samdhinirmocana_sutra_p0062", "text_id": "samdhinirmocana_sutra", "passage_index": 62, "text": "One must [therefore] not look for an ultimate other than that ultimate. Thus, whether tathāgatas manifest or not, because it is the case that it permanently and immutably abides within phenomena, only this nature of phenomena, this constituent abiding in phenomena, is constant. Subhūti, for all these reasons, you should know through this approach that the ultimate is characterized as being of a single nature everywhere.", "char_count": 423, "concepts_mentioned": ["dharmadhatu"]}
{"id": "samdhinirmocana_sutra_p0063", "text_id": "samdhinirmocana_sutra", "passage_index": 63, "text": "4.11\n“Subhūti, it is like this: although there are many varieties of forms with distinct defining characteristics within space, since space itself is free from phenomenal appearances, devoid of conceptions, and without change, its defining characteristic is of a single nature everywhere. Likewise, Subhūti, you should know that the ultimate is characterized as being of a single nature everywhere, within all phenomena whose defining characteristics are distinct from one another.”", "char_count": 482, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0064", "text_id": "samdhinirmocana_sutra", "passage_index": 64, "text": "4.12\nThen, at that moment, the Blessed One spoke these verses:", "char_count": 62, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0065", "text_id": "samdhinirmocana_sutra", "passage_index": 65, "text": "“As proclaimed by the buddhas, \nThis ultimate is not distinct from phenomena, \nAnd its defining characteristic is everywhere of a single nature. \nThose who imagine it to be distinct from phenomena \nAre conceited and deluded.” \nThis was the chapter of Subhūti‍—the fourth chapter.", "char_count": 279, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0066", "text_id": "samdhinirmocana_sutra", "passage_index": 66, "text": "5.\nChapter 5\n5.1\nThen, the bodhisattva Viśālamati asked the Blessed One, “Blessed One, when bodhisattvas who are skilled in the secrets of mind, thought, and cognition are called ‘skilled in the secrets of mind, thought, and cognition,’ what does it mean? When they are designated in this way, what does it refer to?”", "char_count": 317, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0067", "text_id": "samdhinirmocana_sutra", "passage_index": 67, "text": "The Blessed One answered, “Viśālamati, you are asking this for the benefit and happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of all beings, including gods and humans. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Viśālamati. I will explain to you in which way bodhisattvas are skilled in the secrets of mind, thought, and cognition.", "char_count": 445, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0068", "text_id": "samdhinirmocana_sutra", "passage_index": 68, "text": "5.2\n“Viśālamati, when such and such beings are reborn and manifest in this saṃsāra comprised of six destinies, in any class of beings or state of birth, be it egg-born, womb-born, moisture-born, or spontaneously generated, there is first a twofold appropriation: the appropriation of the physical sense faculties together with their supports, and the appropriation of mental imprints producing the elaboration of conventional expressions with regard to phenomenal appearances, names, and conceptualizations. In dependence upon this twofold appropriation, the mind containing all the seeds matures, merges [with the embryo], grows, increases, and expands. This twofold appropriation occurs in the realm of form but it does not appear in the realm of the formless.", "char_count": 762, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0069", "text_id": "samdhinirmocana_sutra", "passage_index": 69, "text": "5.3\n“Viśālamati, this cognition is also called ‘appropriating cognition’ because it grasps and appropriates the body. It is also called ‘subliminal cognition,’ because it dwells and lies hidden in this body, sharing a common destiny. It is also called ‘mind,’ because it is accumulated and developed by visual forms, sounds, smells, flavors, tangible objects, and phenomena.", "char_count": 374, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0070", "text_id": "samdhinirmocana_sutra", "passage_index": 70, "text": "5.4\n“Viśālamati, taking this appropriating cognition as support and basis, the six kinds of cognition, that is, visual, auditive, olfactory, gustatory, tactile, and mental cognitions, arise. Among these, a visual cognition arises on the basis of the eye, which is connected with a visual cognition and a visual form. Simultaneously and in conformity with this visual cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object. [Likewise,] Viśālamati, an auditive, olfactory, gustatory, or tactile cognition arises on the basis of a sense faculty connected to a cognition, such as the ear, nose, tongue, or body, and a sound, smell, flavor, or tangible object. Simultaneously and in conformity with this auditive, olfactory, gustatory, or tactile cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object.", "char_count": 905, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0071", "text_id": "samdhinirmocana_sutra", "passage_index": 71, "text": "If only one visual cognition arises at one time, then only one mental cognition that conceptualizes the object arises simultaneously, having the same object. If two, three, four, or five cognitions arise simultaneously, then also in that case, having the same object as the group of five cognitions, only one mental cognition that conceptualizes this object arises simultaneously.", "char_count": 380, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0072", "text_id": "samdhinirmocana_sutra", "passage_index": 72, "text": "5.5\n“Viśālamati, it is like this: If the conditions for the arising of a single wave in a large stream of water are present, then only one wave arises. If the conditions for the arising of two or many waves are present, then two or many waves arise. However, the river [itself] neither stops as a stream of water nor becomes exhausted. If the conditions for the arising of a single reflection in a perfectly polished mirror are present, then only one reflection arises. If the conditions for the arising of two or many reflections are present, then two or many reflections arise. However, the mirror neither transforms itself into the object corresponding to the reflection nor manifests reflections by being in close contact [with the reflected objects]. Viśālamati, similarly, taking this appropriating cognition as support and basis, as in the examples of the river and the mirror, if the conditions for the arising of one visual cognition are present, then only one visual cognition arises.", "char_count": 994, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0073", "text_id": "samdhinirmocana_sutra", "passage_index": 73, "text": "If the conditions for the simultaneous arising of up to five cognitions are present, then up to five cognitions simultaneously arise.", "char_count": 133, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0074", "text_id": "samdhinirmocana_sutra", "passage_index": 74, "text": "5.6\n“Viśālamati, taking in this way the knowledge of this doctrine as a support and basis, bodhisattvas are skilled in the secrets of mind, thought, and cognition. Yet, when the Tathāgata designates the bodhisattvas as skilled in the secrets of mind, thought, and cognition, they are not designated as completely skilled merely on account of this.", "char_count": 347, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0075", "text_id": "samdhinirmocana_sutra", "passage_index": 75, "text": "Viśālamati, I call bodhisattvas ‘skilled in the ultimate’ as soon as they, by themselves and in their own experience, neither perceive the appropriation nor the appropriating cognition but [instead perceive] in accordance with the truth; as soon as they neither perceive the subliminal nor the subliminal cognition; neither the accumulated nor the mind; neither the eye, nor the form, nor the visual cognition; neither the ear, nor the sound, nor the auditive cognition; neither the nose, nor the smell, nor the olfactory cognition; neither the tongue, nor the flavor, nor the gustatory cognition; and neither the body, nor the tangible object, nor the tactile cognition. Viśālamati, I call bodhisattvas ‘skilled in the ultimate’ as soon as they, by themselves and in their own experience, neither perceive thought, nor phenomena, nor mental cognition but instead perceive in accordance with the truth.", "char_count": 902, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0076", "text_id": "samdhinirmocana_sutra", "passage_index": 76, "text": "Viśālamati, the Tathāgata designates as skilled in the secrets of mind, thought, and cognition the bodhisattvas who are skilled in the ultimate. Viśālamati, for this reason, bodhisattvas are skilled in the secrets of mind, thought, and cognition. Also, when the Tathāgata designates them as such, it is for this reason.”", "char_count": 320, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0077", "text_id": "samdhinirmocana_sutra", "passage_index": 77, "text": "5.7\nThen, at that moment, the Blessed One spoke these verses:", "char_count": 61, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0078", "text_id": "samdhinirmocana_sutra", "passage_index": 78, "text": "“Profound and subtle is the appropriating cognition. \nContaining all the seeds, it flows like a stream of water. \nI did not teach it to the immature, \nLest they would imagine it to be a self.” \nThis was the chapter of Viśālamati‍— the fifth chapter.", "char_count": 249, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0079", "text_id": "samdhinirmocana_sutra", "passage_index": 79, "text": "6.\nChapter 6\n6.1\nThen, the bodhisattva Guṇākara asked the Blessed One, “Blessed One, when bodhisattvas who are skilled in the defining characteristics of phenomena are called ‘skilled in the defining characteristics of phenomena,’ what does it mean? Moreover, when the Tathāgata designates them as such, what does it refer to?”", "char_count": 327, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0080", "text_id": "samdhinirmocana_sutra", "passage_index": 80, "text": "6.2\nThe Blessed One replied to the bodhisattva Guṇākara, “Guṇākara, for the benefit and happiness of many beings, out of compassion for the world, for the welfare, benefit, and happiness of all beings, including gods and humans, you are asking this. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Guṇākara, I will explain to you in which way bodhisattvas are skilled in the defining characteristics of phenomena.", "char_count": 467, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0081", "text_id": "samdhinirmocana_sutra", "passage_index": 81, "text": "6.3\n“Guṇākara, the defining characteristics of phenomena are three. What are these three? They are the imaginary defining characteristic, the other-dependent defining characteristic, and the actual defining characteristic.", "char_count": 222, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0082", "text_id": "samdhinirmocana_sutra", "passage_index": 82, "text": "6.4\n“Guṇākara, what is the imaginary defining characteristic [of phenomena]? It is what is nominally and conventionally posited as the essence or the distinctive [characteristic] of phenomena, even just in order to designate [them].", "char_count": 232, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0083", "text_id": "samdhinirmocana_sutra", "passage_index": 83, "text": "6.5\n“Guṇākara, what is the other-dependent defining characteristic [of phenomena]? It is the dependent arising of phenomena. It is like this: ‘When this is, that arises; because this arises, that arises.’ It is also from ‘[in dependence upon ignorance as a condition,] conditioning mental factors [arise]’ up to ‘thus, the whole great mass of suffering comes to be.’", "char_count": 366, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "samdhinirmocana_sutra_p0084", "text_id": "samdhinirmocana_sutra", "passage_index": 84, "text": "6.6\n“Guṇākara, what is the actual defining characteristic [of phenomena]? It is their true reality, namely, the unsurpassable complete and perfect awakening that is finally attained by bodhisattvas as they realize this [true reality] through their diligence and correct application of mind and then become perfectly familiar with the realization of this [true reality].", "char_count": 369, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0085", "text_id": "samdhinirmocana_sutra", "passage_index": 85, "text": "6.7\n“Guṇākara, it is like this: you should consider the imaginary defining characteristic to be just like the falsity of the visual aberrations [perceived] by someone suffering from the timira visual disorder.", "char_count": 209, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0086", "text_id": "samdhinirmocana_sutra", "passage_index": 86, "text": "“Guṇākara, it is like this: you should consider the other-dependent defining characteristic to be just like the phenomenal appearances manifesting to this very person suffering from the timira disease, such as [actually nonexistent] hairs, flies, sesame seeds, [or patches of] blue, yellow, red, or white [in their visual field].", "char_count": 329, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0087", "text_id": "samdhinirmocana_sutra", "passage_index": 87, "text": "“Guṇākara, it is like this: you should consider the actual defining characteristic to be just like the original and unerring visual object seen by the same person when their vision is healthy and free from the visual aberrations resulting from the timira disease.", "char_count": 263, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0088", "text_id": "samdhinirmocana_sutra", "passage_index": 88, "text": "6.8\n“Guṇākara, it is like this: when a pure crystal is in contact with something blue, it appears to be a sapphire. Because people perceive it by mistake as a sapphire, they are deceived by it. When this pure crystal is in contact with something red, green, or yellow, it appears to be a ruby, an emerald, or gold. Because people perceive it by mistake as a ruby, an emerald, or gold, they are deceived by it.", "char_count": 409, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0089", "text_id": "samdhinirmocana_sutra", "passage_index": 89, "text": "6.9\n“Guṇākara, it is like this: You should consider the mental imprint of conventions in terms of an imaginary defining characteristic upon the other-dependent defining characteristic to be just like the contact of colors with a pure crystal. Thus, you should consider the perception of an imaginary defining characteristic [superimposed] on the other-dependent defining characteristic to be just like the mistaken perception of a sapphire, ruby, emerald, or gold [superimposed] on the pure crystal.", "char_count": 499, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0090", "text_id": "samdhinirmocana_sutra", "passage_index": 90, "text": "Guṇākara, it is like this: You should consider the other-dependent defining characteristic to be just like this pure crystal itself. Thus, you should consider the actual defining characteristic as the permanent and immutable lack of any actuality or essence in the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic, just as there is permanently and immutably no actuality or essence in the defining characteristic of a sapphire, ruby, emerald, or gold [superimposed] on a pure crystal.", "char_count": 531, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0091", "text_id": "samdhinirmocana_sutra", "passage_index": 91, "text": "6.10\nThus, Guṇākara, bodhisattvas distinctly perceive the imaginary defining characteristic on the basis of names denoting phenomenal appearances. They distinctly perceive the other-dependent defining characteristic on the basis of the erroneous conception [that superimposes] an imaginary defining characteristic on the other-dependent defining characteristic. They distinctly perceive the actual defining characteristic on the basis of the nonexistence of any erroneous conception [that superimposes] an imaginary defining characteristic on the other-dependent defining characteristic.", "char_count": 587, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0092", "text_id": "samdhinirmocana_sutra", "passage_index": 92, "text": "6.11\n“Guṇākara, when bodhisattvas distinctly perceive the imaginary defining characteristic [superimposed] on the other-dependent defining characteristic of phenomena exactly as it is, they distinctly perceive the phenomena devoid of any defining characteristic exactly as they are. Guṇākara, when bodhisattvas distinctly perceive the other-dependent defining characteristic exactly as it is, they distinctly perceive the phenomena characterized by affliction exactly as they are. Guṇākara, when bodhisattvas distinctly perceive the actual defining characteristic exactly as it is, they distinctly perceive the phenomena characterized by purification exactly as they are. Guṇākara, when bodhisattvas distinctly perceive the phenomena devoid of a defining characteristic [superimposed] on the other-dependent defining characteristic exactly as they are, they abandon the phenomena characterized by affliction.", "char_count": 908, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0093", "text_id": "samdhinirmocana_sutra", "passage_index": 93, "text": "Once they have abandoned the phenomena characterized by affliction, they will obtain the phenomena characterized by purification. Guṇākara, since bodhisattvas distinctly perceive in this way the imaginary, other-dependent, and actual defining characteristics of phenomena exactly as they are, they distinctly perceive the phenomena devoid of a defining characteristic, those characterized by affliction, and those characterized by purification exactly as they are. Having distinctly perceived the phenomena devoid of a defining characteristic exactly as they are, they abandon the phenomena characterized by affliction. Once they have abandoned the phenomena characterized by affliction, they will obtain the phenomena characterized by purification. For all these reasons, bodhisattvas are skilled in the defining characteristics of phenomena. Moreover, when the Tathāgata designates the bodhisattvas as ‘skilled in the defining characteristics of phenomena,’ it is for these reasons.”", "char_count": 985, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0094", "text_id": "samdhinirmocana_sutra", "passage_index": 94, "text": "6.12\nThen, at that moment, the Blessed One spoke these verses:", "char_count": 62, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0095", "text_id": "samdhinirmocana_sutra", "passage_index": 95, "text": "“Once the phenomena devoid of defining characteristics have been distinctly perceived, \nThe phenomena characterized by affliction will be abandoned. \nOnce the phenomena characterized by affliction have been abandoned, \nThe phenomena characterized by purification will be obtained. \n“Careless beings, overcome by wrongdoing and indulging in laziness, \nDo not realize the imperfection of conditioned phenomena. \nFalling apart in the midst of fleeting phenomena, \nThey deserve compassion.” \nThis was the chapter of Guṇākara ‍—the sixth chapter.", "char_count": 541, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0096", "text_id": "samdhinirmocana_sutra", "passage_index": 96, "text": "7. Chapter 7\n7.1\nAt that time, the bodhisattva Para­mārtha­samud­gata asked the Blessed One, “Blessed One, when I was alone in a secluded place, I had the following thought: ‘The Blessed One also spoke in many ways of the defining characteristic specific to the five aggregates, mentioning the defining characteristic of their arising, disintegration, abandonment, and comprehension. In the same way, he spoke of the twelve sense domains, dependent arising, and the four kinds of sustenance. The Blessed One also spoke in many ways of the defining characteristic of the four noble truths, mentioning the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path. The Blessed One also spoke in many ways of the defining characteristic specific to the eighteen constituents, mentioning their varieties, manifoldness, abandonment, and comprehension.", "char_count": 936, "concepts_mentioned": ["pratityasamutpada", "five_aggregates"]}
{"id": "samdhinirmocana_sutra_p0097", "text_id": "samdhinirmocana_sutra", "passage_index": 97, "text": "The Blessed One also spoke in many ways of the defining characteristic specific to the four applications of mindfulness, mentioning their adverse factors, antidotes, practice, their arising from being non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. Similarly, he also spoke in many ways of the defining characteristic specific to the four correct self-restraints, the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening. The Blessed One also spoke in many ways of the defining characteristic specific to the eight branches of the path, mentioning their adverse factors, antidotes, and practices, their arising from being non-arisen and remaining after they arose, and their maintaining, resuming, or increasing.’", "char_count": 814, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0098", "text_id": "samdhinirmocana_sutra", "passage_index": 98, "text": "“When the Blessed One further said, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ what was the underlying intent of the Blessed One? I would like to ask the Blessed One about this point: what was the Blessed One thinking when he said, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa’?”", "char_count": 457, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0099", "text_id": "samdhinirmocana_sutra", "passage_index": 99, "text": "7.2\nThe Blessed One replied to the bodhisattva Para­mārtha­samud­gata, “Para­mārtha­samud­gata, this reflection of yours arose virtuously and appropriately. It is excellent indeed. You are asking this for the benefit and happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of all beings, including gods and humans. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Para­mārtha­samud­gata. I will explain to you what my underlying intent was when I declared, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’", "char_count": 694, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0100", "text_id": "samdhinirmocana_sutra", "passage_index": 100, "text": "7.3\n“Para­mārtha­samud­gata, the essencelessness of all phenomena has three aspects. Having in mind essencelessness regarding defining characteristics, essencelessness regarding arising, and essencelessness regarding the ultimate, I thus taught what is called the essencelessness of all phenomena.", "char_count": 297, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0101", "text_id": "samdhinirmocana_sutra", "passage_index": 101, "text": "7.4\n“Para­mārtha­samud­gata, what is the essencelessness of all phenomena with regard to defining characteristics? It is the imaginary defining characteristic [of phenomena]. Why? Because as much as this defining characteristic is nominally and conventionally posited, it is not posited on the basis of an essence or a distinctive [characteristic]. Therefore, it is called the essencelessness of all phenomena with regard to defining characteristics.", "char_count": 450, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0102", "text_id": "samdhinirmocana_sutra", "passage_index": 102, "text": "7.5\n“Para­mārtha­samud­gata, what is the essencelessness of all phenomena with regard to arising? It is the other-dependent defining characteristic of phenomena. Why? Because this is [the defining characteristic] arising on account of causes other [than itself] and not by itself. Therefore, it is called essencelessness with regard to arising.", "char_count": 344, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0103", "text_id": "samdhinirmocana_sutra", "passage_index": 103, "text": "7.6\n“Para­mārtha­samud­gata, what is the essencelessness of all phenomena with regard to the ultimate? Phenomena arising in dependence upon causes, which lack an essence on account of lacking an essence in terms of arising and also lack an essence on account of lacking an ultimate essence. Why? Because, Para­mārtha­samud­gata, I showed that the referential object conducive to purification within phenomena is the ultimate, but the other-dependent defining characteristic is not the referential object conducive to purification. Therefore, this essencelessness is called essencelessness with regard to the ultimate.", "char_count": 617, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0104", "text_id": "samdhinirmocana_sutra", "passage_index": 104, "text": "“Moreover, Para­mārtha­samud­gata, the actual defining characteristic of phenomena should also be referred to as essencelessness with regard to the ultimate. Why? Because, Para­mārtha­samud­gata, the selflessness of phenomena is called the essencelessness of phenomena, which is the ultimate, but the ultimate is characterized by the essencelessness of all phenomena. Therefore, it is called essencelessness with regard to the ultimate.", "char_count": 436, "concepts_mentioned": ["anatta", "anatta_of_dharmas"]}
{"id": "samdhinirmocana_sutra_p0105", "text_id": "samdhinirmocana_sutra", "passage_index": 105, "text": "7.7\n“Para­mārtha­samud­gata, it is like this: consider essencelessness with regard to defining characteristics to be exactly like a [nonexistent] sky flower; consider essencelessness with regard to arising, as well as essencelessness with regard to the ultimate in one of its aspects, to be exactly like a magic illusion; consider essencelessness with regard to the ultimate in its other aspect, which consists in the selflessness of phenomena and pervades everything, to be exactly like space, which consists in the essencelessness of form and pervades everything.", "char_count": 565, "concepts_mentioned": ["anatta", "anatta_of_dharmas"]}
{"id": "samdhinirmocana_sutra_p0106", "text_id": "samdhinirmocana_sutra", "passage_index": 106, "text": "7.8\n“Para­mārtha­samud­gata, with this threefold essencelessness in mind, I taught what is called the essencelessness of all phenomena. Para­mārtha­samud­gata, having in mind essencelessness with regard to defining characteristics, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’ Why? Because, Para­mārtha­samud­gata, what lacks a specific defining characteristic is unborn. What is unborn is unceasing. What is unborn and unceasing is primordially in the state of peace. What is primordially in the state of peace is naturally in the state of nirvāṇa. For what is naturally in the state of nirvāṇa, there is nothing in the slightest that passes into the state of nirvāṇa. Therefore, having in mind essencelessness with regard to defining characteristics, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’", "char_count": 995, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0107", "text_id": "samdhinirmocana_sutra", "passage_index": 107, "text": "7.9\n“Para­mārtha­samud­gata, having in mind essencelessness with regard to the ultimate, which is characterized by selflessness, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’ Why? Because essencelessness with regard to the ultimate, which is characterized by selflessness, indeed abides permanently and immutably. As the nature of phenomena, it is unconditioned and free from all afflictions. What permanently and immutably abides as the very nature of phenomena, being unconditioned, is unborn and unceasing due to being unconditioned. Because it is free from all afflictions, it is primordially in the state of peace and naturally in the state of nirvāṇa.", "char_count": 755, "concepts_mentioned": ["anatta", "dharmadhatu"]}
{"id": "samdhinirmocana_sutra_p0108", "text_id": "samdhinirmocana_sutra", "passage_index": 108, "text": "Therefore, having in mind essencelessness with regard to the ultimate, which is characterized by selflessness, I taught, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’", "char_count": 254, "concepts_mentioned": ["anatta"]}
{"id": "samdhinirmocana_sutra_p0109", "text_id": "samdhinirmocana_sutra", "passage_index": 109, "text": "7.10\n“Para­mārtha­samud­gata, I did not designate three kinds of essencelessness because those in the world of beings consider that the imaginary essence and the other-dependent essence, as well as the actual essence, are different by nature. Rather, I did so because they superimpose an imaginary essence on the other-dependent essence and the actual essence and because they designate the other-dependent essence and the actual essence as the defining characteristics of an imaginary essence. While they designate them in this way, their minds, which are saturated with designations, become confined to such designations and predisposed toward them. On this basis, they wrongly conceive the other-dependent essence and the actual essence as the defining characteristics of an imaginary essence.", "char_count": 796, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0110", "text_id": "samdhinirmocana_sutra", "passage_index": 110, "text": "Wrongly conceiving them in this way, with their wrong conception of the other-dependent essence as the defining characteristic of an imaginary essence acting as a cause and condition, they will give rise in the future to an other-dependent essence. As a result of this, they will be afflicted by the afflictions of defilements, karma, and birth. Because they will not pass beyond saṃsāra, they will transmigrate and wander among hell beings, animals, hungry ghosts, gods, demigods, and humans for a very long time.", "char_count": 514, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0111", "text_id": "samdhinirmocana_sutra", "passage_index": 111, "text": "7.11\n“Among these beings, Para­mārtha­samud­gata, some do not produce roots of virtue from the very beginning. They do not clear obstructions or bring their mental continuums to maturity. Their confidence in my teaching is limited and they have not accomplished the accumulations of merit and gnosis. I impart to those beings the teaching on essencelessness with regard to arising. Once they have heard this teaching, they understand that conditioned phenomena arising in dependence on causes are of an impermanent, unstable, and unreliable nature. They develop aversion and repulsion towards conditioned phenomena. Once they have done this, they turn away from wrongdoing. Not committing any wrongdoing, they establish themselves in virtue. With this as a cause, they produce the roots of virtue that were yet to be produced. They clear obstructions that were yet to be cleared. They bring their mental continuums, which were not yet mature, to maturity.", "char_count": 955, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "samdhinirmocana_sutra_p0112", "text_id": "samdhinirmocana_sutra", "passage_index": 112, "text": "As a result, their confidence in my teaching becomes vast, and they will accomplish the accumulations of merit and gnosis.", "char_count": 122, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0113", "text_id": "samdhinirmocana_sutra", "passage_index": 113, "text": "7.12\n“Although such beings have produced in this way roots of virtue up to the accomplishment of the accumulation of merit and gnosis, they do not understand essencelessness with regard to arising just as it is, as the essencelessness with regard to defining characteristics and the essencelessness with regard to the ultimate in its two aspects. For this reason, they will not be completely repulsed by all conditioned phenomena, completely free from desire, or completely liberated. They will not be completely liberated from all the afflictions of defilements, karma, and birth. It is therefore for them that the Tathāgata imparts the teaching on the essencelessness with regard to defining characteristics and the essencelessness with regard to the ultimate. He does so in order to make them feel repulsion towards all conditioned phenomena, as well as to free them from desire, to completely liberate them, and to take them perfectly beyond the afflictions of defilements, karma, and birth.", "char_count": 995, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0114", "text_id": "samdhinirmocana_sutra", "passage_index": 114, "text": "7.13\n“Once they have heard this teaching, they do not wrongly conceive the other-dependent essence as the defining characteristic of an imaginary essence. As a result, they accept the essencelessness with regard to arising as the essencelessness with regard to defining characteristics and the essencelessness with regard to the ultimate in its two aspects. They discern and understand it exactly as it is. It is like this: Their minds, which are no longer saturated with designations, are not confined to these designations or predisposed toward them. As a result, by attaining the powers of wisdom in this life and perfectly cutting off the continuity [of the aggregates] into a future existence, they will put an end to the other-dependent defining characteristic. On this basis, they will be completely repulsed by all conditioned phenomena, completely free from desire, and completely liberated. They will be completely liberated from all the afflictions of defilements, karma, and birth.", "char_count": 993, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0115", "text_id": "samdhinirmocana_sutra", "passage_index": 115, "text": "7.14\n“Moreover, Para­mārtha­samud­gata, even those belonging to the lineage of the hearers’ vehicle attain nirvāṇa, the unsurpassable happiness, through this very path and journey, as do those belonging to the lineage of the solitary realizers’ vehicle and the lineage of the tathāgatas. This is why it is the single path of purification for hearers, solitary realizers, and bodhisattvas. Since there is only a single purification, there is no other. Therefore, with this in mind, I taught the Single Vehicle. Yet, it is not the case that those in the world of beings are not of various types corresponding to their capacities, be they weak, average, or sharp in accordance with their nature.", "char_count": 692, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0116", "text_id": "samdhinirmocana_sutra", "passage_index": 116, "text": "7.15\n“Para­mārtha­samud­gata, even if they were to exert themselves as all buddhas did, individuals belonging to the hearers’ lineage with the state of peace as their sole journey could not reach the heart of awakening and attain the unsurpassable, complete and perfect awakening. Why? Because, having limited compassion and a great fear of suffering, they belong to a lineage that is by nature inferior. Thus, having limited compassion, they avoid striving for beings’ welfare. Being afraid of suffering, they stay clear from the conditioning process of the mental factors. However, I did not teach that avoiding striving for beings’ welfare and staying clear from the conditioning process of the mental factors was the unsurpassable, complete and perfect awakening. Therefore, these individuals are called those who have the state of peace as their sole journey.", "char_count": 864, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0117", "text_id": "samdhinirmocana_sutra", "passage_index": 117, "text": "7.16\n“I taught that hearers who evolve toward awakening belong to the category of bodhisattvas because, liberated from the obscuration of defilements and inspired by the tathāgatas, they liberate their minds from the obscuration of cognitive objects. It is [only] because they first liberated themselves from the obscuration of defilements for their own sake that the Tathāgata designated them as the lineage of hearers.", "char_count": 420, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0118", "text_id": "samdhinirmocana_sutra", "passage_index": 118, "text": "7.17\n“Thus, Para­mārtha­samud­gata, there are beings with various degrees of confidence in my Dharma and my Vinaya, which are well proclaimed, well imparted, pure in their intention, and well communicated. In this teaching, Para­mārtha­samud­gata, the Tathāgata, having in mind the three kinds of essencelessness, teaches through a discourse of provisional meaning: ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’", "char_count": 499, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0119", "text_id": "samdhinirmocana_sutra", "passage_index": 119, "text": "7.18\n“Among such beings, Para­mārtha­samud­gata, some have produced roots of virtue, purified their obscurations, and brought their mental continuum to maturity. They have much confidence in my teaching and have accomplished the accumulations of merit and gnosis. Once they have heard my teaching, they understand my explanations in accordance with my underlying intent exactly as it is. Moreover, they recognize that this teaching is the truth. Through their wisdom, they realize its meaning exactly as it is. By also engaging in the practice of this realization, they will very quickly attain the ultimate state. They will develop faith in these teachings, and think, ‘Amazing! The Blessed One is completely and perfectly awakened. Through him, one becomes perfectly awakened with respect to all phenomena.’", "char_count": 809, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0120", "text_id": "samdhinirmocana_sutra", "passage_index": 120, "text": "7.19\n“Among such beings, some have not produced roots of virtue, purified their obscurations, and brought their mental continuums to maturity. Their confidence in my teaching is limited and they have not accomplished the accumulations of merit and gnosis. They are honest and sincere. Unable to evaluate and refute [others’ views], they do not consider their own as supreme. Once they have heard my teaching, although they do not understand my explanations in accordance with my underlying intent exactly as it is, they still develop confidence and faith in these teachings: ‘The Tathāgata’s discourse is profound and has the appearance of profundity. [Because] emptiness is the topic of this discourse, it is difficult to perceive and difficult to understand. Being beyond judgment, it does not belong to the domain of speculation.", "char_count": 832, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0121", "text_id": "samdhinirmocana_sutra", "passage_index": 121, "text": "It can [only] be known by intelligent scholars well versed in the subtle.’ They think, ‘We do not understand the meaning of this sūtra and these teachings that were taught by the Blessed One. Profound is the awakening of the Buddha and the nature of phenomena. Only the Tathāgata understands them. We, however, do not. The Dharma taught by the tathāgatas arises according to the various inclinations of beings. Their gnosis and perception are infinite, whereas ours are merely like the [shallow] hoofprints left by a cow.’ Filled with devotion for these discourses, they also write them down. Having written them down, they also keep them in mind, read them, propagate them, venerate them, expound them, recite them, and chant them aloud. However, because they do not understand these profound teachings in accordance with my underlying intent, they are unable to engage themselves in the various aspects of practice.", "char_count": 917, "concepts_mentioned": ["dharmadhatu"]}
{"id": "samdhinirmocana_sutra_p0122", "text_id": "samdhinirmocana_sutra", "passage_index": 122, "text": "As a consequence of this, they will further develop their accumulation of merit and gnosis, and those whose mental continuums are still immature will bring them to maturity.", "char_count": 173, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0123", "text_id": "samdhinirmocana_sutra", "passage_index": 123, "text": "7.20\n“Other beings have not perfectly completed these stages up to the great accumulation of merit and gnosis. They are dishonest and insincere. Capable of evaluating and refuting [others’ views], they consider their own as supreme. Once they have heard my teaching, they do not understand my profound explanations in accordance with my underlying intent exactly as it is. Although they have confidence in this teaching, they wrongly conceive it according to its literal meaning: ‘All phenomena are only without an essence, only unborn, only unceasing, only primordially in the state of peace, and only naturally in the state of nirvāṇa.’ As a consequence of this, they acquire the view that all phenomena are inexistent and the view that they are without defining characteristics.", "char_count": 781, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0124", "text_id": "samdhinirmocana_sutra", "passage_index": 124, "text": "Then, once they have acquired these views, they negate all phenomena by [negating] all defining characteristics, thereby negating the imaginary defining characteristic as well as the other-dependent and actual defining characteristics. Why is it said that they negate all three defining characteristics? Because, Para­mārtha­samud­gata, if the other-dependent and actual defining characteristics are accepted, then the imaginary defining characteristic also will be distinctly perceived. Now, those who consider the other-dependent and actual defining characteristics as inexistent have already negated the imaginary defining characteristic. This is why they are called those who negate all three defining characteristics. They consider my teaching to be the truth while considering some nonsense to be its meaning.", "char_count": 815, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0125", "text_id": "samdhinirmocana_sutra", "passage_index": 125, "text": "Those who consider my teaching to be the truth while considering some nonsense to be its meaning cling to my teaching as the truth while at the same time clinging to some nonsense as its meaning. Since they have confidence in my teaching, they will progress by developing virtuous qualities. However, because they wrongly conceive some nonsense to be the meaning of my teaching, they will stray from wisdom. Straying from wisdom, they will stray from the vast and immeasurable virtuous qualities.", "char_count": 496, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0126", "text_id": "samdhinirmocana_sutra", "passage_index": 126, "text": "7.21\n“Others hear from those beings that my teaching is the truth while some nonsense is its meaning. Then, delighted by this view, they accept that my teaching is the truth and some nonsense is its meaning. Thus, they wrongly conceive my teaching as the truth with some nonsense as its meaning. As a consequence of this, you should know that they will likewise stray from virtuous qualities.", "char_count": 392, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0127", "text_id": "samdhinirmocana_sutra", "passage_index": 127, "text": "7.22\n“Others who take no delight in this view are overcome by fear and anxiety when they hear that all phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa. They then say, ‘These are not the words of the Buddha but the words of Māra!’ Thinking in this way, they reject this discourse, disparage it, denigrate it, and criticize it. As a consequence of this, they will obtain the great misfortune as well as the great karmic obscuration [of rejecting the truth]. This is precisely why I said, ‘Those who mislead the multitude of beings into obtaining the great karmic obscuration, who consider all defining characteristics as inexistent and teach some nonsense as the meaning of my teaching, are burdened with great karmic obscuration [of rejecting the truth].", "char_count": 832, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0128", "text_id": "samdhinirmocana_sutra", "passage_index": 128, "text": "7.23\n“Para­mārtha­samud­gata, among such beings, some have not produced roots of virtue, purified their obscurations, and brought their mental continuum to maturity. Their confidence in my teaching is limited, and they have not accomplished the accumulations of merit and gnosis. They are dishonest and insincere. Although they are unable to evaluate and refute [others’ views], they consider their own as supreme. When they hear my teaching, they neither understand my explanations in accordance with my underlying intent exactly as it is, nor do they develop confidence in this teaching. They accept that my teaching is not the truth and its meaning is some nonsense. They say, ‘These are not the words of the Buddha but the words of Māra!’ Thinking in this way, they reject this discourse, disparage it, denigrate it, criticize it, and distort [its meaning].", "char_count": 861, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0129", "text_id": "samdhinirmocana_sutra", "passage_index": 129, "text": "In many ways, they apply themselves to discarding, undermining, and subverting this discourse, considering as enemies those who are devoted to it. From the very beginning, they are affected by the karmic obscuration [of rejecting the truth]. As a consequence of this, they also cause [others] to be obscured by this karmic obscuration. Although it is easy to determine the beginning of this karmic obscuration, it is difficult to know how many myriad eons it will last.", "char_count": 469, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0130", "text_id": "samdhinirmocana_sutra", "passage_index": 130, "text": "“Thus, Para­mārtha­samud­gata, those are the various degrees of confidence in my Dharma and my Vinaya, which are well proclaimed, well imparted, pure in their intention, and well communicated.”", "char_count": 193, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0131", "text_id": "samdhinirmocana_sutra", "passage_index": 131, "text": "7.24\nThen, at that moment, the Blessed One spoke these verses:", "char_count": 62, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0132", "text_id": "samdhinirmocana_sutra", "passage_index": 132, "text": "“All phenomena are without an essence, unborn, \nUnceasing, primordially in the state of peace, \nAnd naturally in the state of nirvāṇa. What wise person would say this without an underlying intent? “I have spoken of essencelessness \nWith regard to defining characteristics, arising, and the ultimate. No wise person who understands my underlying intent \nWill travel the path leading to corruption. “There is only one path of purification for all beings, \nAs there is only one purification, not two. This is why, even if there are various lineages of beings, \nI proclaimed the Single Vehicle. “In the world of beings, innumerable are \nThe solitary beings who attain nirvāṇa, \nWhile rare are those who have attained nirvāṇa \nAnd possess the energy and compassion to not turn away from beings. “Subtle, inconceivable, and undifferentiated \nIs the uncontaminated domain of those who are liberated.", "char_count": 892, "concepts_mentioned": ["nonduality"]}
{"id": "samdhinirmocana_sutra_p0133", "text_id": "samdhinirmocana_sutra", "passage_index": 133, "text": "Nondual and inexpressible, blissful and immutable, \nIt is the accomplishment of all [intentions], the release from all suffering and defilements.”\n7.25\nThen, the bodhisattva Para­mārtha­samud­gata said to the Blessed One, “Blessed One, the speech expounding the underlying intent of the buddhas is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand. How marvelous, how wonderful it is!", "char_count": 453, "concepts_mentioned": ["nonduality"]}
{"id": "samdhinirmocana_sutra_p0134", "text_id": "samdhinirmocana_sutra", "passage_index": 134, "text": "“This is how I understand the meaning of the words spoken by the Blessed One: The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is nominally and conventionally posited as an essential characteristic or a distinctive characteristic, for example as the aggregate of form, its arising, its cessation, its abandonment, or the comprehension of this aggregate. What is posited in this way is the imaginary defining characteristic. For this reason, Blessed One, you referred to essencelessness with regard to the defining characteristics of phenomena. The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is the other-dependent defining characteristic. For this reason, Blessed One, you referred to essencelessness with regard to both the arising of phenomena and the ultimate in one of its aspects.", "char_count": 979, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0135", "text_id": "samdhinirmocana_sutra", "passage_index": 135, "text": "“This is how I understand the meaning of the words spoken by the Blessed One: this very phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is devoid of any actuality or essence as that which has an imaginary defining characteristic. On account of this, this essencelessness or selflessness of phenomena, true reality, the referential object conducive to purification, is the actual defining characteristic. For this reason, Blessed One, you referred to the essencelessness of phenomena with regard to the ultimate in its other aspect.", "char_count": 624, "concepts_mentioned": ["sunyata", "anatta", "anatta_of_dharmas"]}
{"id": "samdhinirmocana_sutra_p0136", "text_id": "samdhinirmocana_sutra", "passage_index": 136, "text": "“One should proceed in exactly the same way with the remaining aggregates as well as with each of the twelve sense domains, the twelve factors of conditioned existence, the four kinds of sustenance, and the six and eighteen constituents.", "char_count": 237, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0137", "text_id": "samdhinirmocana_sutra", "passage_index": 137, "text": "7.26\n“This is how I understand the meaning of the words spoken by the Blessed One: The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is nominally and conventionally posited as an essential characteristic or a distinctive characteristic, for example as the noble truth of suffering or the comprehension of suffering. For this reason, Blessed One, you referred to essencelessness with regard to the defining characteristics of phenomena. The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is the other-dependent defining characteristic. For this reason, Blessed One, you referred to essencelessness with regard to both the arising of phenomena and the ultimate in one of its aspects.", "char_count": 870, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0138", "text_id": "samdhinirmocana_sutra", "passage_index": 138, "text": "“This is how I understand the meaning of the words spoken by the Blessed One: This very phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is devoid of any actuality or essence as that which has an imaginary defining characteristic. On account of this, this essencelessness or selflessness of phenomena, true reality, the referential object conducive to purification, is the actual defining characteristic. For this reason, Blessed One, you referred to the essencelessness of phenomena with regard to the ultimate in its other aspect.", "char_count": 624, "concepts_mentioned": ["sunyata", "anatta", "anatta_of_dharmas"]}
{"id": "samdhinirmocana_sutra_p0139", "text_id": "samdhinirmocana_sutra", "passage_index": 139, "text": "“As with the noble truth of suffering, one should proceed in exactly the same way with the other truths. As with the truths, so one should proceed in exactly the same way with each of the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties, the forces, the branches of awakening, and the branches of the path.", "char_count": 355, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0140", "text_id": "samdhinirmocana_sutra", "passage_index": 140, "text": "7.27\n“This is how I understand the meaning of the words spoken by the Blessed One: The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is nominally and conventionally posited as an essential characteristic or a distinctive characteristic, for example as correct concentration, its adverse factors and antidotes, its practice, its arising from being non-arisen, its remaining after it arose, and its maintaining, resuming, increasing, or expanding. For this reason, Blessed One, you referred to essencelessness with regard to the defining characteristics of phenomena. The phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is the other-dependent defining characteristic. For this reason, Blessed One, you referred to essencelessness with regard to both the arising of phenomena and the ultimate in one of its aspects.", "char_count": 1000, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0141", "text_id": "samdhinirmocana_sutra", "passage_index": 141, "text": "“This is how I understand the meaning of the words spoken by the Blessed One: This very phenomenal appearance of conditioned phenomena, namely, the basis of the imaginary defining characteristic, the object of conceptualization, is devoid of any actuality or essence as that which has an imaginary defining characteristic. On account of this, this essencelessness or selflessness of phenomena, true reality, the referential object conducive to purification, is the actual defining characteristic. For this reason, Blessed One, you referred to the essencelessness of phenomena with regard to the ultimate in its other aspect.", "char_count": 624, "concepts_mentioned": ["sunyata", "anatta", "anatta_of_dharmas"]}
{"id": "samdhinirmocana_sutra_p0142", "text_id": "samdhinirmocana_sutra", "passage_index": 142, "text": "7.28\n“Blessed One, thus it is said, for example, that dried ginger should be added to all medicinal powders and elixirs. Likewise, this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ should also be added to all the discourses of provisional meaning.", "char_count": 427, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0143", "text_id": "samdhinirmocana_sutra", "passage_index": 143, "text": "“Blessed One, it is like this: for example, the canvas for a painting, whether blue, yellow, red, or white, is identical for all painted figures and thus perfectly clarifies their contours. Likewise, this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ is identical in all discourses of provisional meaning and thus perfectly clarifies their interpretable intent.", "char_count": 540, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0144", "text_id": "samdhinirmocana_sutra", "passage_index": 144, "text": "“Blessed One, it is like this: for example, adding clarified butter to all sorts of stews, meat dishes, and porridge is delicious. Likewise, it is delightful to add to all discourses of provisional meaning this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’", "char_count": 435, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0145", "text_id": "samdhinirmocana_sutra", "passage_index": 145, "text": "“Blessed One, it is like this: for example, space is identical everywhere and, [being empty and free from all obstruction,] does not hinder any endeavor. Likewise, this teaching of definitive meaning expounded by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ is identical in all discourses of provisional meaning and does not hinder any endeavor in the course of the hearers’, solitary realizers’, or bodhisattvas’ vehicle.”", "char_count": 559, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0146", "text_id": "samdhinirmocana_sutra", "passage_index": 146, "text": "7.29\nFollowing these words, the Blessed One complimented the bodhisattva Para­mārtha­samud­gata: “Excellent, Para­mārtha­samud­gata, this is excellent! You have understood my explanation in accordance with the Tathāgata’s underlying intent. Your examples of the dried ginger, painting, clarified butter, and space perfectly illustrated its point. Para­mārtha­samud­gata, so it is, and not otherwise. Therefore, keep in mind this teaching in this way.”", "char_count": 451, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0147", "text_id": "samdhinirmocana_sutra", "passage_index": 147, "text": "7.30\nThen, the bodhisattva Para­mārtha­samud­gata spoke again to the Blessed One: “In the deer park of Ṛṣivadana in Vārāṇasī, the Blessed One first set in motion the wonderful wheel of Dharma by teaching the four noble truths to those who were engaged in the hearers’ vehicle. Not a single god or human in the world had previously ever turned such a wheel of Dharma. However, this turning of the Dharma wheel by the Blessed One was surpassable and adapted to the circumstances. Being of provisional meaning, it became a topic of dispute. Then, for those who were engaged in the Great Vehicle, you turned the second, even more wonderful, wheel of Dharma in the form of a teaching on emptiness: ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa.’ However, this turning of the Dharma wheel by the Blessed One was surpassable and adapted to the circumstances. Being of provisional meaning, it became a topic of dispute.", "char_count": 997, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0148", "text_id": "samdhinirmocana_sutra", "passage_index": 148, "text": "Then, for those who were engaged in all vehicles, you turned the third wonderful Dharma wheel of excellent discernment in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and by nature in the state of nirvāṇa.’ This turning of the Dharma wheel by the Blessed One was unsurpassable and not limited to the circumstances. Being of definitive meaning, it did not become a topic of dispute.", "char_count": 458, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0149", "text_id": "samdhinirmocana_sutra", "passage_index": 149, "text": "7.31\n“Blessed One, when sons or daughters of noble family have heard the teaching of definitive meaning taught by the Blessed One in reference to the statement, ‘All phenomena are without an essence, unborn, unceasing, primordially in the state of peace, and naturally in the state of nirvāṇa,’ they develop devotion for this teaching and commission its transcription into writing. Once it has been put into writing, they keep it in mind, read it, venerate it, propagate it, expound it, chant it aloud, contemplate it, and apply it in their practice. As they do so, how much merit will they produce?”", "char_count": 600, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0150", "text_id": "samdhinirmocana_sutra", "passage_index": 150, "text": "7.32\nThe Blessed One answered, “Para­mārtha­samud­gata, these sons and daughters of noble family will produce immeasurable and incalculable merit. Although it is difficult to illustrate this with examples, I will briefly explain it to you. Para­mārtha­samud­gata, it is like this: Compared to the amount of earth, the amount of dirt at the tip of a fingernail does not come close to a hundredth, a thousandth, a one hundred thousandth of it, or anything implying calculation, partition, numeration, analogy, or comparison. Compared to the amount of water contained in the four great oceans, the amount of water contained in the hoofprint of an ox does not come close to a hundredth, a thousandth, a one hundred thousandth of it, or anything implying calculation, partition, numeration, analogy, or comparison.", "char_count": 809, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0151", "text_id": "samdhinirmocana_sutra", "passage_index": 151, "text": "Likewise, Para­mārtha­samud­gata, compared to the amount of merit accumulated by developing confidence in my teaching of definitive meaning up to applying it in one’s practice, the amount of merit accumulated by developing confidence in my teaching of provisional meaning … up to applying it in one’s practice does not come close to a hundredth, a thousandth, a one hundred thousandth of it, or anything implying calculation, partition, numeration, analogy, or comparison.”", "char_count": 473, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0152", "text_id": "samdhinirmocana_sutra", "passage_index": 152, "text": "7.33\nThe bodhisattva Para­mārtha­samud­gata inquired, “Blessed One, what is the name of this teaching as a Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”", "char_count": 192, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0153", "text_id": "samdhinirmocana_sutra", "passage_index": 153, "text": "The Blessed One answered: “Para­mārtha­samud­gata, this is a teaching of definitive meaning on the ultimate. Therefore, keep it in mind as The Teaching of Definitive Meaning on the Ultimate.”", "char_count": 191, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0154", "text_id": "samdhinirmocana_sutra", "passage_index": 154, "text": "As the Blessed One expounded this teaching of definitive meaning on the ultimate, six hundred thousand beings produced the mind directed at the unsurpassable, complete and perfect awakening; three hundred thousand hearers purified the Dharma eye from impurities and contaminations; one hundred and fifty hearers who were without attachment liberated their minds from all outflows; and seventy-five thousand bodhisattvas attained the acceptance that phenomena are non-arisen.", "char_count": 474, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0155", "text_id": "samdhinirmocana_sutra", "passage_index": 155, "text": "This was the chapter of the bodhisattva Para­mārtha­samud­gata‍—the seventh chapter.", "char_count": 84, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0156", "text_id": "samdhinirmocana_sutra", "passage_index": 156, "text": "8.\nChapter 8\n8.1\nThen, the bodhisattva Maitreya asked a question to the Blessed One, “Blessed One, when bodhisattvas practice mental stillness and insight in the Great Vehicle, what is their support and basis?”", "char_count": 210, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0157", "text_id": "samdhinirmocana_sutra", "passage_index": 157, "text": "The Blessed One answered, “Maitreya, their support and basis are the discourses teaching Dharma and the constant aspiration to attain the unsurpassable, complete and perfect awakening.", "char_count": 184, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0158", "text_id": "samdhinirmocana_sutra", "passage_index": 158, "text": "8.2\n“The Blessed One taught that four things are the referential objects of mental stillness and insight: the image with conceptualization; the image without conceptualization; the point where phenomena end; and the accomplishment of the goal.”", "char_count": 244, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0159", "text_id": "samdhinirmocana_sutra", "passage_index": 159, "text": "“Blessed One, how many referential objects of mental stillness are there?”", "char_count": 74, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0160", "text_id": "samdhinirmocana_sutra", "passage_index": 160, "text": "“There is [only] one, namely, the image without conceptualization.”", "char_count": 67, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0161", "text_id": "samdhinirmocana_sutra", "passage_index": 161, "text": "“How many are the referential objects of insight?” “There is only one, namely, the image with conceptualization.”", "char_count": 113, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0162", "text_id": "samdhinirmocana_sutra", "passage_index": 162, "text": "“How many are the referential objects of both combined?” “There are two, namely, the point where phenomena end and the accomplishment of the goal.”", "char_count": 147, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0163", "text_id": "samdhinirmocana_sutra", "passage_index": 163, "text": "8.3\n“Blessed One, once bodhisattvas have taken as a support and basis these four things that are the referential objects of mental stillness and insight, how do they dedicate themselves to mental stillness? How do they become skilled in the practice of insight?”", "char_count": 262, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0164", "text_id": "samdhinirmocana_sutra", "passage_index": 164, "text": "“Maitreya, I have given to the bodhisattvas discourses teaching Dharma in the following twelve collections of teachings: sūtras, discourses in prose and verse, prophecies, poetic discourses, aphorisms, discourses for specific beings, narratives, parables, discourses on previous lives, extensive discourses, teachings on miracles, and instructions. Once bodhisattvas have properly heard these explanations, once they have memorized them well, recited them, examined them, and understood them by means of discernment, they remain alone in seclusion and settle themselves in a state of inner absorption. Then, they direct their attention in that (1) they direct their attention toward the teachings they have properly contemplated and (2) continuously direct their attention inwardly toward the mind that is directing attention. As they repeatedly engage themselves in this way, their bodies and minds become flexible.", "char_count": 916, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0165", "text_id": "samdhinirmocana_sutra", "passage_index": 165, "text": "The occurrence of this physical and mental flexibility is what is called mental stillness. This is how bodhisattvas dedicate themselves to mental stillness.", "char_count": 156, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0166", "text_id": "samdhinirmocana_sutra", "passage_index": 166, "text": "8.4\n“Once they have obtained this physical and mental flexibility, they settle in this very state and abandon some aspects of mind [corresponding to mental stillness]. Then, they apply themselves to analyzing the image that is the object of their concentration according to the teachings they have properly contemplated. Differentiating, discerning, considering, and examining in this way the cognitive aspects of the image that is the object of their concentration, accepting and wishing to do so, and distinguishing, scrutinizing, and investigating [this discerning mind in the same way] is what is called [the practice of] insight. This is how bodhisattvas are skilled in insight.”", "char_count": 684, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0167", "text_id": "samdhinirmocana_sutra", "passage_index": 167, "text": "8.5\n“Blessed One, when bodhisattvas direct their attention inwardly toward the mind that takes the mind as its referential object but have not yet attained physical and mental flexibility, what do you call their practice of directing attention?”", "char_count": 245, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0168", "text_id": "samdhinirmocana_sutra", "passage_index": 168, "text": "“Maitreya, this is not yet mental stillness. So you should refer to it as a practice aspiring to mental stillness.”", "char_count": 115, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0169", "text_id": "samdhinirmocana_sutra", "passage_index": 169, "text": "“Blessed One, when bodhisattvas direct their attention toward the image that is the object of their concentration according to the teachings they have properly contemplated, but they have not yet attained physical and mental flexibility, what do you call their practice of directing attention?”", "char_count": 294, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0170", "text_id": "samdhinirmocana_sutra", "passage_index": 170, "text": "“Maitreya, this is not yet insight. So you should refer to it as a practice aspiring to insight.”", "char_count": 97, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0171", "text_id": "samdhinirmocana_sutra", "passage_index": 171, "text": "8.6\n“Blessed One, should we refer to the path of mental stillness and the path of insight as being distinct or indistinct from one another?”", "char_count": 140, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0172", "text_id": "samdhinirmocana_sutra", "passage_index": 172, "text": "“Maitreya, we should refer to them as neither distinct nor indistinct. Why are they not distinct? Because mental stillness takes mind, which is the referential object of insight, as its object. Why are they not indistinct? Because insight takes a conceptual image as its referential object.”", "char_count": 291, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0173", "text_id": "samdhinirmocana_sutra", "passage_index": 173, "text": "8.7\n“Blessed One, what image do bodhisattvas focus on as their object of concentration? Should we consider it as distinct from mind or not?”", "char_count": 140, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0174", "text_id": "samdhinirmocana_sutra", "passage_index": 174, "text": "“Maitreya, we must consider that it is not distinct from mind. Why? Because this image is merely a representation. Maitreya, I have explained that cognition is constituted by the mere representation that is the referential object [of this cognition].”", "char_count": 251, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0175", "text_id": "samdhinirmocana_sutra", "passage_index": 175, "text": "“Blessed One, if this image that is the object of concentration is not distinct from the mind, how does this very mind investigate itself?”", "char_count": 139, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0176", "text_id": "samdhinirmocana_sutra", "passage_index": 176, "text": "“Maitreya, [ultimately] no phenomenon whatsoever investigates any phenomenon at all. However, the mind that arises as [if it were conscious of an object] appears as [if it were investigating itself]. Maitreya, it is like this: based on a form [in front of a mirror], you see that same form on the clear surface of this mirror and realize that you are seeing a reflection, an image in which this reflection and the form [it is based on] appear to be distinct objects. Likewise, the mind arising as [if it were conscious of an object] and what is called its image, the object of concentration, appear as if they were distinct objects.”", "char_count": 633, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0177", "text_id": "samdhinirmocana_sutra", "passage_index": 177, "text": "8.8\n“Blessed One, should we say that mental images naturally present to beings, such as the appearance of material form and so forth, are also not distinct from mind?”", "char_count": 167, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0178", "text_id": "samdhinirmocana_sutra", "passage_index": 178, "text": "“Maitreya, we should say that they are not distinct. However, foolish beings with erroneous ideas do not understand just as it is that [mental] images are mere representations. As a consequence, their minds are mistaken.”", "char_count": 221, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0179", "text_id": "samdhinirmocana_sutra", "passage_index": 179, "text": "8.9\n“Blessed One, when do the bodhisattvas practice only insight?”", "char_count": 66, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0180", "text_id": "samdhinirmocana_sutra", "passage_index": 180, "text": "“Whenever they direct their attention toward mental appearances without interruption.”", "char_count": 86, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0181", "text_id": "samdhinirmocana_sutra", "passage_index": 181, "text": "“When do the bodhisattvas practice only mental stillness?” “Whenever they direct their attention toward the unimpeded mind without interruption.”", "char_count": 145, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0182", "text_id": "samdhinirmocana_sutra", "passage_index": 182, "text": "“When do they combine both insight and mental stillness and unite them evenly?”", "char_count": 79, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0183", "text_id": "samdhinirmocana_sutra", "passage_index": 183, "text": "“Whenever they direct their attention toward the one-pointedness of mind.”", "char_count": 74, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0184", "text_id": "samdhinirmocana_sutra", "passage_index": 184, "text": "“Blessed One, what is a mental appearance?” “Maitreya, this is the referential object of insight, the conceptual image that is the object of concentration.”", "char_count": 156, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0185", "text_id": "samdhinirmocana_sutra", "passage_index": 185, "text": "“What is the unimpeded mind?” “Maitreya, it is the referential object of mental stillness, the mind that takes the image as an object.”", "char_count": 135, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0186", "text_id": "samdhinirmocana_sutra", "passage_index": 186, "text": "“What is one-pointedness of mind?” “[One-pointedness of mind is] realizing in regard to the image that is the object of concentration, ‘This is merely a representation,’ and, on realizing that, directing one’s attention toward true reality.”", "char_count": 241, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0187", "text_id": "samdhinirmocana_sutra", "passage_index": 187, "text": "8.10\n“Blessed One, how many kinds of insight are there?” “Maitreya, there are three: insight arising from phenomenal appearance, insight arising from inquiry, and insight arising from awakening.”", "char_count": 195, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0188", "text_id": "samdhinirmocana_sutra", "passage_index": 188, "text": "“What is insight arising from phenomenal appearance?” “It is the insight in which attention is directed exclusively toward a conceptual image, the object of concentration.”", "char_count": 172, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0189", "text_id": "samdhinirmocana_sutra", "passage_index": 189, "text": "“What is insight arising from inquiry?” “It is the insight in which attention is directed in order to perfectly understand whatever phenomena were not yet understood by means of wisdom.”", "char_count": 186, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0190", "text_id": "samdhinirmocana_sutra", "passage_index": 190, "text": "“What is insight arising from awakening?” “It is the insight in which attention is directed on whatever phenomena one perfectly understood by means of wisdom in order to attain the happiness of liberation.”", "char_count": 206, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0191", "text_id": "samdhinirmocana_sutra", "passage_index": 191, "text": "8.11\n“How many kinds of mental stillness are there?” “There are three kinds of mental stillness corresponding to the unimpeded mind. Maitreya, it is also said to be of eight kinds: the first, second, third, and fourth meditative absorptions, the domain of the infinity of space, the domain of infinite cognition, the domain of nothingness, and the domain of neither conception nor lack of conception. It is also of four kinds: immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity.”", "char_count": 529, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0192", "text_id": "samdhinirmocana_sutra", "passage_index": 192, "text": "8.12\n“Blessed One, you have mentioned ‘mental stillness and insight that are established in Dharma’ and ‘mental stillness and insight that are not established in Dharma.’ What do these terms mean?”", "char_count": 197, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0193", "text_id": "samdhinirmocana_sutra", "passage_index": 193, "text": "“Maitreya, the mental stillness and insight that are established in Dharma are the mental stillness and insight whose object is in agreement with phenomenal appearance as presented in the teachings that bodhisattvas have understood and contemplated.", "char_count": 249, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0194", "text_id": "samdhinirmocana_sutra", "passage_index": 194, "text": "“You should know that the mental stillness and insight that are not established in Dharma are the mental stillness and insight whose object, being unrelated to the teachings that bodhisattvas have understood and contemplated, is based on other instructions or precepts, such as taking as referential objects putrefying or festering corpses as well as any other similar objects, the impermanence of all conditioned phenomena, the suffering [inherent to all conditioned phenomena], the selflessness of all phenomena, and nirvāṇa as the state of peace.", "char_count": 549, "concepts_mentioned": ["anatta"]}
{"id": "samdhinirmocana_sutra_p0195", "text_id": "samdhinirmocana_sutra", "passage_index": 195, "text": "“Maitreya, regarding this, I consider those bodhisattvas who follow the teaching based on the mental stillness and insight established in Dharma to possess sharp faculties. As for those faithfully following the teaching based on the mental stillness and insight that are not established in Dharma, I consider them to possess inferior faculties.”", "char_count": 345, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0196", "text_id": "samdhinirmocana_sutra", "passage_index": 196, "text": "8.13\n“Blessed One, you also mentioned ‘the mental stillness and insight with a specific teaching as a referential object’ and ‘the mental stillness and insight with a universal teaching as a referential object.’ What do these terms mean?”", "char_count": 238, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0197", "text_id": "samdhinirmocana_sutra", "passage_index": 197, "text": "“Maitreya, suppose that bodhisattvas practice the mental stillness and insight that take as a referential object an individual teaching, such as a specific discourse, among all the teachings they have understood and contemplated. This is called mental stillness and insight with a specific teaching as a referential object.", "char_count": 323, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0198", "text_id": "samdhinirmocana_sutra", "passage_index": 198, "text": "Now, suppose that bodhisattvas unify, condense, subsume, or gather teachings from various discourses into a single one, thinking that all these teachings converge toward true reality, lean toward true reality, and tend toward true reality; converge toward awakening, lean toward awakening, and tend toward awakening; converge toward nirvāṇa, lean toward nirvāṇa, and tend toward nirvāṇa; and converge toward a shift in one’s basis of existence, lean toward a shift in one’s basis of existence, and tend toward a shift in one’s basis of existence. Thinking that all these teachings actually refer to the immeasurable and infinite virtuous truth, they direct their attention [toward their referential object]. This is [called] mental stillness and insight with a universal teaching as a referential object.”", "char_count": 805, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0199", "text_id": "samdhinirmocana_sutra", "passage_index": 199, "text": "8.14\n“Blessed One, you also mentioned mental stillness and insight ‘with a fairly universal teaching as a referential object,’ ‘with a highly universal teaching as a referential object,’ and ‘with an infinitely universal teaching as a referential object.’ What do these terms mean?”", "char_count": 282, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0200", "text_id": "samdhinirmocana_sutra", "passage_index": 200, "text": "“Maitreya, suppose the bodhisattvas gather together [the meaning of] each of the twelve collections of my teaching, from the sūtras up to the extensive discourses, the teachings on miracles, and the instructions. Having done so, they direct their attention toward this referential object. This should be known as the mental stillness and insight with a fairly universal teaching as a referential object.", "char_count": 403, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0201", "text_id": "samdhinirmocana_sutra", "passage_index": 201, "text": "When the bodhisattvas gather together all the teachings or discourses they have understood and contemplated and then direct their attention onto this referential object, this should be known as the mental stillness and insight with a highly universal teaching as a referential object.", "char_count": 284, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0202", "text_id": "samdhinirmocana_sutra", "passage_index": 202, "text": "“When the bodhisattvas gather together the teachings imparted by the tathāgatas that refer to the infinite truth, the infinite words and letters expressing it, and the ever-increasing infinite wisdom and eloquence of the tathāgatas and then direct their attention toward this referential object, this should be known as the mental stillness and insight with an infinitely universal teaching as a referential object.”", "char_count": 416, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0203", "text_id": "samdhinirmocana_sutra", "passage_index": 203, "text": "8.15\n“Blessed One, how do bodhisattvas obtain mental stillness and insight with a universal teaching as a referential object?”", "char_count": 126, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0204", "text_id": "samdhinirmocana_sutra", "passage_index": 204, "text": "“Maitreya, you should know that they obtain them through five causes: (1) At the time of directing their attention, they destroy all supports of corruption in every moment. (2) After giving up the variety of conditioned phenomena, they rejoice in the joy of Dharma. (3) They perfectly know the immeasurable and unceasing brilliance of Dharma in the ten directions. (4) They bring together, without conceptualizing them, the phenomenal appearances that are imbued with the accomplishment of the goal and in harmony with the element conducive to purification. (5) In order to attain, perfect, and accomplish the truth body, they seize the most supreme and auspicious cause.”", "char_count": 672, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0205", "text_id": "samdhinirmocana_sutra", "passage_index": 205, "text": "8.16\n“Blessed One, how should we know at which point the bodhisattvas cognize and obtain the mental stillness and the insight that have a universal teaching as a referential object?”", "char_count": 182, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0206", "text_id": "samdhinirmocana_sutra", "passage_index": 206, "text": "“Maitreya, you should know that they cognize them on the first bodhisattva stage, Utmost Joy, and obtain them on the third stage, Illuminating. Maitreya, in spite of this, even beginners among bodhisattvas should not abstain from training in them and directing their attention toward their referential object.”", "char_count": 310, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0207", "text_id": "samdhinirmocana_sutra", "passage_index": 207, "text": "8.17\n“Blessed One, in what way do mental stillness and insight become a concentration associated with mental engagement and investigation? In what way do they become a concentration not with mental engagement but with investigation only? In what way do they become a concentration without either mental engagement or investigation?”", "char_count": 332, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0208", "text_id": "samdhinirmocana_sutra", "passage_index": 208, "text": "“Maitreya, when mental stillness and insight attend to experiences of the manifest and coarse phenomenal appearances mentioned in the teachings the bodhisattvas have understood, investigated, and examined, this is the concentration associated with mental engagement and investigation.", "char_count": 284, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0209", "text_id": "samdhinirmocana_sutra", "passage_index": 209, "text": "“When mental stillness and insight do not consist in attending the experiences corresponding to the manifest and coarse phenomenal appearances mentioned in their teachings but consist in being merely mindful of appearances, namely, in attending the experience of subtle phenomenal appearances, this is a concentration not with mental engagement but with investigation only.", "char_count": 373, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0210", "text_id": "samdhinirmocana_sutra", "passage_index": 210, "text": "“When mental stillness and insight consist in practicing by directing one’s attention toward the experience of the effortless Dharma with regard to each and every phenomenal appearance mentioned in these teachings, this is a concentration without either mental engagement or investigation.", "char_count": 289, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0211", "text_id": "samdhinirmocana_sutra", "passage_index": 211, "text": "“Moreover, Maitreya, mental stillness and insight arising from inquiry consist in a concentration associated with mental engagement and investigation. The mental stillness and insight arising from awakening is a concentration not with mental engagement but with investigation only. The mental stillness and insight taking a universal teaching as its referential object consist in a concentration without either mental engagement or investigation.”", "char_count": 447, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0212", "text_id": "samdhinirmocana_sutra", "passage_index": 212, "text": "8.18\n“Blessed One, what is the cause of mental stillness? What is the cause of setting the mind? What is the cause of equanimity?”", "char_count": 130, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0213", "text_id": "samdhinirmocana_sutra", "passage_index": 213, "text": "“Maitreya, when one feels excited or feels one might become excited, one directs one’s attention toward phenomena that induce sorrow and the unimpeded mind. This is what is called the cause of mental stillness.", "char_count": 210, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0214", "text_id": "samdhinirmocana_sutra", "passage_index": 214, "text": "“Maitreya, when one feels drowsy or feels one might become drowsy, one directs one’s attention toward phenomena that induce joy and mental appearance. This is what is called the cause of setting the mind.", "char_count": 204, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0215", "text_id": "samdhinirmocana_sutra", "passage_index": 215, "text": "“Maitreya, whether one is devoted to mental stillness or insight only, or practices them in union, when one applies one’s mind without being affected by these two secondary defilements, [namely agitation and drowsiness,] one directs one’s attention spontaneously. This is what is called the cause of equanimity.”", "char_count": 312, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0216", "text_id": "samdhinirmocana_sutra", "passage_index": 216, "text": "8.19\n“Blessed One, the bodhisattvas who practice mental stillness and insight possess the analytical knowledge of designations as well as the analytical knowledge of the objects of designation. In what way do they possess these analytical knowledges?”", "char_count": 251, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0217", "text_id": "samdhinirmocana_sutra", "passage_index": 217, "text": "“Maitreya, the analytical knowledge of designations comprises five points: names, phrases, letters, their individual apprehension, and their collective apprehension. What is a name? It is that which superimposes a so-called essential or distinctive characteristic on the phenomena conducive to affliction and purification for the sake of communication. What is a phrase? It is that which is based on a collection of those very names taken as its support and basis in order to designate objects of affliction and purification. What are letters? They are phonemes acting as the basis for both names and phrases. What is the analytical knowledge that apprehends them individually? It is the analytical knowledge resulting from directing one’s attention toward a specific referential object. What is the analytical knowledge that apprehends them collectively? It is the analytical knowledge resulting from directing one’s attention toward a general referential object.", "char_count": 964, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0218", "text_id": "samdhinirmocana_sutra", "passage_index": 218, "text": "When all these five points are put together, this should be known as the analytical knowledge of designations. This is how bodhisattvas possess the analytical knowledge of designations.", "char_count": 185, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0219", "text_id": "samdhinirmocana_sutra", "passage_index": 219, "text": "8.20\n“Maitreya, the analytical knowledge of the objects of designation comprises ten points: the diversity of things and the nature of things; the apprehending subject and the apprehended object; the abodes and objects of enjoyment; wrong view and correct view; and the object conducive to affliction and the object conducive to purification.", "char_count": 342, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0220", "text_id": "samdhinirmocana_sutra", "passage_index": 220, "text": "1. “Maitreya, all the various divisions of phenomena conducive to affliction and purification according to their aspects represent the diversity of things, namely, the fivefold enumeration of the aggregates, the sixfold enumeration of the internal sense domains, the sixfold enumeration of the external sense domains, and so on.", "char_count": 328, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0221", "text_id": "samdhinirmocana_sutra", "passage_index": 221, "text": "2. “Maitreya, the true reality of all these very phenomena conducive to affliction and purification is the nature of things itself. It has seven aspects: (i) the true reality of arising in the sense that all conditioned phenomena are without beginning and end; (ii) the true reality of defining characteristics in the sense that everything, person or phenomenon, is without a self; (iii) the true reality of representations in the sense that all conditioned phenomena are mere representations; (iv) the true reality of existence in the sense of the truth of suffering that I have taught; (v) the true reality of mistaken action in the sense of the truth of the origin of suffering that I have taught; (vi) the true reality of purification in the sense of the truth of cessation [of suffering] that I have taught; (vii) the true reality of correct action in the sense of the truth of the path that I have taught.", "char_count": 911, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0222", "text_id": "samdhinirmocana_sutra", "passage_index": 222, "text": "“Maitreya, on account of the true reality of arising, defining characteristics, and existence, all beings are similar and equal. Maitreya, on account of the true reality of defining characteristics and representations, all phenomena are similar and equal. Maitreya, on account of the true reality of purification, the awakening of the hearers, the awakening of the solitary realizers, and the unsurpassable, complete and perfect awakening are similar and equal. Maitreya, on account of the true reality of correct action, similar and equal too are the wisdoms encompassed by the mental stillness and insight that take as a referential object a universal teaching that has been heard, contemplated, and practiced.", "char_count": 712, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0223", "text_id": "samdhinirmocana_sutra", "passage_index": 223, "text": "3. “Maitreya, the apprehending subject consists in the phenomena of the five physical sense domains, mind, thought, cognition, and mental states.", "char_count": 145, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0224", "text_id": "samdhinirmocana_sutra", "passage_index": 224, "text": "4. “Maitreya, the apprehended object consists in the six external sense domains. In addition, Maitreya, apprehending subjects are also apprehended objects.", "char_count": 155, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0225", "text_id": "samdhinirmocana_sutra", "passage_index": 225, "text": "5. “Maitreya, the objects corresponding to abodes are the worlds of beings, which manifest wherever there are beings: as one, one hundred, one thousand, or one hundred thousand villages; as one, one hundred, one thousand, or one hundred thousand continents; as one, one hundred, one thousand, or one hundred thousand great continents of Jambudvīpa; as one, one hundred, one thousand, or one hundred thousand times the four great continents; as one, one hundred, one thousand, or one hundred thousand universes of a thousand worlds; as one, one hundred, one thousand, or one hundred thousand bichiliocosms; as one, one hundred, one thousand, one hundred thousand, ten million, one billion, ten billion, one hundred billion, or ten trillion trichiliocosms; as one, one hundred, one thousand, one hundred thousand times an incalculable number of them; or as many as the number of atoms present in one hundred thousand times an incalculable number of trichiliocosms.", "char_count": 962, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0226", "text_id": "samdhinirmocana_sutra", "passage_index": 226, "text": "6. “Maitreya, I have taught that objects of enjoyment are the assets and belongings owned by beings for the sake of their enjoyment.", "char_count": 132, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0227", "text_id": "samdhinirmocana_sutra", "passage_index": 227, "text": "7. “Maitreya, a wrong view is a mistaken conception, thought, or view conceiving the impermanent as permanent, suffering as happiness, impurity as purity, or selflessness as self with regard to notions such as an apprehending subject.", "char_count": 234, "concepts_mentioned": ["anatta"]}
{"id": "samdhinirmocana_sutra_p0228", "text_id": "samdhinirmocana_sutra", "passage_index": 228, "text": "8. “Maitreya, a correct view, being the opposite of a wrong view, is its antidote.", "char_count": 82, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0229", "text_id": "samdhinirmocana_sutra", "passage_index": 229, "text": "9. “Maitreya, the object conducive to affliction is of three kinds: the object conducive to the affliction comprising the defilements of the three worlds, to the affliction of karma, and to the affliction of arising.", "char_count": 216, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0230", "text_id": "samdhinirmocana_sutra", "passage_index": 230, "text": "10. “Maitreya, the object conducive to purification consists of all that is in harmony with awakening on account of being free indeed from the three sorts of affliction.", "char_count": 169, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0231", "text_id": "samdhinirmocana_sutra", "passage_index": 231, "text": "“Maitreya, you should know that all objects of designation are included in these ten points.", "char_count": 92, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0232", "text_id": "samdhinirmocana_sutra", "passage_index": 232, "text": "8.21\n“Moreover, Maitreya, the analytical knowledge of these objects of designation comprises five items. What are they? They are the topics to be comprehended, the objects of designation to be comprehended, comprehension, the result of comprehension, and the communication of this result.", "char_count": 288, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0233", "text_id": "samdhinirmocana_sutra", "passage_index": 233, "text": "1. “Maitreya, the topics to be comprehended consist of anything that is knowable or perceptible, such as what is referred to as the aggregates, the internal and external sense domains, and so forth.", "char_count": 198, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0234", "text_id": "samdhinirmocana_sutra", "passage_index": 234, "text": "2. “Maitreya, the objects of designation to be comprehended consist of [all] cognitive objects, however diverse they appear and as they really are: the conventional and the ultimate; shortcomings and qualities; conditions and time; the defining characteristics of arising, abiding, and disintegrating; sickness, old age, and death; suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering; true reality, the ultimate limit of existence, and the domain of truth; condensed and detailed teachings; categorical, analytical, interrogative, and dismissive answers; and secret instructions and proclamations. You should know that these are the objects of designation to be comprehended.", "char_count": 738, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0235", "text_id": "samdhinirmocana_sutra", "passage_index": 235, "text": "3. “Maitreya, comprehension is grasping both the topics and the objects of designation to be comprehended, any factor that is in harmony with awakening, such as the applications of mindfulness, the correct self-restraints, and so forth.", "char_count": 236, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0236", "text_id": "samdhinirmocana_sutra", "passage_index": 236, "text": "4. “Maitreya, the result of comprehension consists of disciplining and completely eliminating desire, anger, and delusion, as well as in actualizing the results of the path of the recluse together with the virtuous qualities of the hearers and tathāgatas I have described as mundane and supramundane, ordinary and extraordinary.", "char_count": 328, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0237", "text_id": "samdhinirmocana_sutra", "passage_index": 237, "text": "5. “Maitreya, communicating this result consists in revealing what brings about liberation on the basis of the very teachings one has actualized, as well as in propagating these teaching for the sake of others.", "char_count": 210, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0238", "text_id": "samdhinirmocana_sutra", "passage_index": 238, "text": "“Maitreya, you should know that all objects are subsumed within these five points.", "char_count": 82, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0239", "text_id": "samdhinirmocana_sutra", "passage_index": 239, "text": "8.22\n“Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation includes four topics. What are they? They are mental appropriation, experience, affliction, and purification. Maitreya, you should know that all the objects of designation are also included within these four topics.", "char_count": 300, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0240", "text_id": "samdhinirmocana_sutra", "passage_index": 240, "text": "8.23\n“Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation is also presented according to three topics. What are they? They are letters, meanings, and contexts.", "char_count": 186, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0241", "text_id": "samdhinirmocana_sutra", "passage_index": 241, "text": "1. “Maitreya, you should understand the letters as forming collections of names.", "char_count": 80, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0242", "text_id": "samdhinirmocana_sutra", "passage_index": 242, "text": "2. “Maitreya, meanings comprise ten aspects: the defining characteristic of true reality, the defining characteristic of comprehension, the defining characteristic of abandonment, the defining characteristic of realization, the defining characteristic of practice, the defining characteristic consisting of these very five defining characteristics, the defining characteristic of the relation between the support and the supported, the defining characteristic of the phenomena undermining comprehension and so forth, the defining characteristic of the phenomena in harmony with comprehension, and the defining characteristic of the benefits and shortcomings resulting respectively from having comprehension or not.", "char_count": 714, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0243", "text_id": "samdhinirmocana_sutra", "passage_index": 243, "text": "3. “Maitreya, there are five contexts: the context of the surrounding universe, the context of beings, the context of Dharma, the context of discipline, and the context of methods of discipline.", "char_count": 194, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0244", "text_id": "samdhinirmocana_sutra", "passage_index": 244, "text": "“Maitreya, you should know that all objects of designation are also included within these three topics.”", "char_count": 104, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0245", "text_id": "samdhinirmocana_sutra", "passage_index": 245, "text": "8.24\n“Blessed One, what differences are made between the comprehension of the objects of designation that is produced by the wisdom arising from hearing the Dharma, the comprehension of the objects of designation that is produced by the wisdom arising from contemplating the Dharma, and the comprehension of the objects of designation that is produced by the wisdom arising from practicing mental stillness and insight?”", "char_count": 420, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0246", "text_id": "samdhinirmocana_sutra", "passage_index": 246, "text": "“Maitreya, through the wisdom arising from hearing the Dharma, the bodhisattvas rely on the literal meaning of words but not on their underlying intent, which they do not understand; although they are in harmony with liberation, their comprehension is [limited to] the objects of designation that do not liberate them.", "char_count": 318, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0247", "text_id": "samdhinirmocana_sutra", "passage_index": 247, "text": "“Maitreya, through the wisdom arising from contemplating the Dharma, the bodhisattvas do not rely exclusively on the literal meaning of words but also on the underlying intent, which they understand; although they are in great harmony with liberation, their comprehension is [still limited to] the objects of designation that do not liberate them.", "char_count": 347, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0248", "text_id": "samdhinirmocana_sutra", "passage_index": 248, "text": "“Maitreya, through the wisdom arising from practicing mental stillness and insight, the bodhisattvas, relying on the literal meaning of words or not, rely on the underlying intent, which they understand by means of an image, an object of concentration corresponding to a cognitive object; they are in great harmony with liberation, and their comprehension includes the objects of designation that liberate them. Maitreya, such is the difference between them.”", "char_count": 459, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0249", "text_id": "samdhinirmocana_sutra", "passage_index": 249, "text": "8.25\n“Blessed One, what is the gnosis of the bodhisattvas who practice mental stillness and insight and who comprehend designations as well as objects of designation? What is their perception?”", "char_count": 193, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0250", "text_id": "samdhinirmocana_sutra", "passage_index": 250, "text": "“Maitreya, I have explained their gnosis and perception in many ways, but I will give you a concise explanation. Gnosis consists in the mental stillness and insight that take a universal teaching as a referential object. Perception consists in the mental stillness and insight that take a specific teaching as a referential object.”", "char_count": 332, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0251", "text_id": "samdhinirmocana_sutra", "passage_index": 251, "text": "8.26\n“Blessed One, as bodhisattvas practice mental stillness and insight, which kinds of phenomenal appearance do they discard? How do they direct their attention to achieve this?”", "char_count": 180, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0252", "text_id": "samdhinirmocana_sutra", "passage_index": 252, "text": "“Maitreya, they discard the phenomenal appearance of designations and objects of designation by directing their attention on true reality. They discard names by not taking the essence of names as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis. You should know that just as it is with names, so it is also with words, letters, and all objects of designation. Maitreya, they discard letters, meanings, and contexts by not taking their essence as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis.”", "char_count": 612, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0253", "text_id": "samdhinirmocana_sutra", "passage_index": 253, "text": "8.27\n“Blessed One, is phenomenal appearance also discarded with regard to the analytical knowledge of the object of designation corresponding to true reality?”", "char_count": 159, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0254", "text_id": "samdhinirmocana_sutra", "passage_index": 254, "text": "“Maitreya, if the analytical knowledge of the object of designation corresponding to true reality does not have a phenomenal appearance and does not take a phenomenal appearance as its referential object, then what would be discarded in that case? Maitreya, the analytical knowledge of the object of designation corresponding to true reality disposes of all the phenomenal appearances of designations and objects of designation. But I did not teach that anything at all could dispose of this analytical knowledge.”", "char_count": 514, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0255", "text_id": "samdhinirmocana_sutra", "passage_index": 255, "text": "8.28\n“Blessed One, you have explained by way of analogy that it is impossible to discern one’s own appearance in a container filled with muddy water, a dirty mirror, or an agitated pond surface, but that it is possible in a container filled with clear water, a well-polished mirror, or a quiet pond. You have explained that, likewise, the mind of those who do not practice cannot know true reality exactly as it is, whereas the mind of those who do practice can indeed. In reference to this statement, what is this mental inspection? What true reality do you have in mind here, and what is the meaning of this statement?”", "char_count": 621, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0256", "text_id": "samdhinirmocana_sutra", "passage_index": 256, "text": "“Maitreya, I spoke those words in reference to the three kinds of mental inspection: the mental inspection arising from hearing the Dharma, the mental inspection arising from contemplating the Dharma, and the mental inspection arising from practicing the Dharma. I taught this having in mind the true reality of representations.”", "char_count": 329, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0257", "text_id": "samdhinirmocana_sutra", "passage_index": 257, "text": "8.29\n“Blessed One, how many kinds of phenomenal appearances did you teach to the bodhisattvas who possess the analytical knowledge of designations and objects of designation and who engage in eliminating phenomenal appearances?”", "char_count": 228, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0258", "text_id": "samdhinirmocana_sutra", "passage_index": 258, "text": "“Maitreya, there are ten kinds of phenomenal appearances, and these bodhisattvas eliminate them by means of emptiness. What are these ten?", "char_count": 138, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0259", "text_id": "samdhinirmocana_sutra", "passage_index": 259, "text": "1. “The diverse phenomenal appearances in the way of words and letters through which designations and objects of designation are analytically known‍—these phenomenal appearances are eliminated by means of the emptiness of all phenomena.", "char_count": 236, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0260", "text_id": "samdhinirmocana_sutra", "passage_index": 260, "text": "2. “The phenomenal appearances corresponding to a continuum of arisings and cessations or abidings and transformations through which the object designated as the true reality of existence is analytically known‍—these phenomenal appearances are eliminated by means of the emptiness of defining characteristic and by the emptiness of what is without beginning and end.", "char_count": 366, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0261", "text_id": "samdhinirmocana_sutra", "passage_index": 261, "text": "3. “The phenomenal appearances resulting from the belief in a perduring self or the thought, ‘I am,’ through which the object designated as the apprehending subject is analytically known‍—these phenomenal appearances are eliminated by means of the emptiness of the inner subject and the emptiness of what is not taken as a referential object.", "char_count": 342, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0262", "text_id": "samdhinirmocana_sutra", "passage_index": 262, "text": "4. “The phenomenal appearances resulting from the belief in objects of enjoyment through which the object designated as the apprehended object is analytically known‍—these phenomenal appearances are eliminated by means of the emptiness of the outer object.", "char_count": 256, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0263", "text_id": "samdhinirmocana_sutra", "passage_index": 263, "text": "5. “The phenomenal appearances of pleasure within the inner subject and of beauty regarding the outer object through which courtesans and possessions are analytically known as objects of enjoyment‍—these phenomenal appearances are eliminated by means of the emptiness of the outer object and the emptiness of essence.", "char_count": 317, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0264", "text_id": "samdhinirmocana_sutra", "passage_index": 264, "text": "6. “The innumerable phenomenal appearances through which objects of designation corresponding to states of existence are analytically known‍—these phenomenal appearances are eliminated by means of the great emptiness.", "char_count": 217, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0265", "text_id": "samdhinirmocana_sutra", "passage_index": 265, "text": "7. “With formlessness as a support, the phenomenal appearances of the liberation brought about by inner peace are analytically known‍—these phenomenal appearances are eliminated by means of the emptiness of conditioned phenomena.", "char_count": 229, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0266", "text_id": "samdhinirmocana_sutra", "passage_index": 266, "text": "8. “The phenomenal appearance of the selflessness of persons and phenomena, the phenomenal appearance of what is merely a representation, and the phenomenal appearance of the ultimate through which the object of designation corresponding to the true reality of defining characteristics is analytically known‍—these phenomenal appearances are eliminated by means of the emptiness of the limitless, the emptiness of the substanceless, the emptiness of essence of the substanceless, and the emptiness of the ultimate.", "char_count": 514, "concepts_mentioned": ["sunyata", "anatta"]}
{"id": "samdhinirmocana_sutra_p0267", "text_id": "samdhinirmocana_sutra", "passage_index": 267, "text": "9. “The phenomenal appearances of what is unconditioned and changeless through which the object of designation corresponding to the true reality leading to purification is analytically known‍—these phenomenal appearances are eliminated by means of the emptiness of the unconditioned and the emptiness devoid of rejection.", "char_count": 321, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0268", "text_id": "samdhinirmocana_sutra", "passage_index": 268, "text": "10. “The phenomenal appearances of emptiness resulting from directing one’s attention toward this very emptiness as an antidote to phenomenal appearances are eliminated by means of the emptiness of emptiness.”", "char_count": 209, "concepts_mentioned": ["sunyata", "emptiness_of_emptiness"]}
{"id": "samdhinirmocana_sutra_p0269", "text_id": "samdhinirmocana_sutra", "passage_index": 269, "text": "8.30\n“Blessed One, when bodhisattvas eliminate these ten kinds of phenomenal appearances, which phenomenal appearances do they eliminate and from which binding phenomenal appearances will they be free?”", "char_count": 202, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0270", "text_id": "samdhinirmocana_sutra", "passage_index": 270, "text": "“Maitreya, by eliminating the object of concentration, the phenomenal appearance corresponding to an image, bodhisattvas will be free from phenomenal appearances consisting in the phenomenal appearances of affliction, which they will also eliminate.", "char_count": 249, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0271", "text_id": "samdhinirmocana_sutra", "passage_index": 271, "text": "“Maitreya, you should know that these various kinds of emptiness are the direct antidotes to these various kinds of phenomenal appearance. But it is not the case that each of them is not an antidote to all phenomenal appearances. Maitreya, it is like this: ignorance does not [directly] bring about all afflictions up to old age and death [with regard to the twelve factors of conditioned existence]. Yet, because it is indeed the closely or very closely related condition [for their arising, it does bring them about indirectly]. This is why it is taught that ignorance directly brings about conditioning mental factors. You should consider the present topic in the same way.", "char_count": 676, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0272", "text_id": "samdhinirmocana_sutra", "passage_index": 272, "text": "8.31\n“Blessed One, what is it that bodhisattvas realize in the context of the Great Vehicle? What is then inherent to the defining characteristic of emptiness that causes bodhisattvas to not deviate from it because of pride?”", "char_count": 225, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0273", "text_id": "samdhinirmocana_sutra", "passage_index": 273, "text": "Then, the Blessed One said, “Excellent, Maitreya. You question the Tathāgata on this point so that bodhisattvas will not deviate from emptiness. This is excellent indeed. Why? Because, Maitreya, bodhisattvas who deviate from emptiness will also deviate from the entire Great Vehicle. Therefore, listen well, Maitreya, and I will explain to you what is inherent to the defining characteristic of emptiness.", "char_count": 405, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0274", "text_id": "samdhinirmocana_sutra", "passage_index": 274, "text": "“Maitreya, emptiness as taught in the Great Vehicle means that the other-dependent and actual defining characteristics are completely devoid of the imaginary defining characteristic of affliction and purification and that bodhisattvas do not take this imaginary defining characteristic as a referential object.”", "char_count": 311, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0275", "text_id": "samdhinirmocana_sutra", "passage_index": 275, "text": "8.32\n“Blessed One, how many types of concentration are included within mental stillness and insight?”", "char_count": 101, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0276", "text_id": "samdhinirmocana_sutra", "passage_index": 276, "text": "“Maitreya, you should know that they include all the types of concentration of the hearers, bodhisattvas, and tathāgatas that I have taught.”", "char_count": 141, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0277", "text_id": "samdhinirmocana_sutra", "passage_index": 277, "text": "“Blessed One, from which causes do mental stillness and insight arise?”", "char_count": 71, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0278", "text_id": "samdhinirmocana_sutra", "passage_index": 278, "text": "“Maitreya, they arise from a pure discipline and a pure view resulting from hearing and contemplating [the Dharma] as their causes.”", "char_count": 132, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0279", "text_id": "samdhinirmocana_sutra", "passage_index": 279, "text": "“Blessed One, please explain what their results are.” “Maitreya, a pure mind and a pure wisdom are their results. You should know that all mundane and supramundane virtuous qualities of the hearers, the bodhisattvas, and the tathāgatas are also their results.”", "char_count": 260, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0280", "text_id": "samdhinirmocana_sutra", "passage_index": 280, "text": "“Blessed One, what is the activity of mental stillness and insight?”", "char_count": 68, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0281", "text_id": "samdhinirmocana_sutra", "passage_index": 281, "text": "“Maitreya, they liberate one from the two kinds of bonds: the bonds of phenomenal appearance and the bonds of corruption.”", "char_count": 122, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0282", "text_id": "samdhinirmocana_sutra", "passage_index": 282, "text": "8.33\n“Blessed One, among the five obstacles mentioned by the Blessed One, which are obstacles to mental stillness, which are obstacles to insight, and which are obstacles to both?”", "char_count": 180, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0283", "text_id": "samdhinirmocana_sutra", "passage_index": 283, "text": "“Maitreya, caring about the body and objects of enjoyment is an obstacle to mental stillness. Not obtaining instructions from noble beings as desired is an obstacle to insight. Living in a state of confusion and being content with bare necessities are obstacles to both. On account of the first of these, one will not exert oneself. On account of the second, one will not exert oneself through to the completion of practice.”", "char_count": 425, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0284", "text_id": "samdhinirmocana_sutra", "passage_index": 284, "text": "“Blessed One, among the five obstructions mentioned by the Blessed One, which are obstructions to mental stillness, which are obstructions to insight, and which are obstructions to both?”", "char_count": 187, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0285", "text_id": "samdhinirmocana_sutra", "passage_index": 285, "text": "“Maitreya, agitation and remorse are obstructions to mental stillness. Laziness, lethargy, and doubts are obstructions to insight. Craving for desired objects and malicious thoughts are obstructions to both.”", "char_count": 208, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0286", "text_id": "samdhinirmocana_sutra", "passage_index": 286, "text": "“Blessed One, when is the path of mental stillness purified?”", "char_count": 61, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0287", "text_id": "samdhinirmocana_sutra", "passage_index": 287, "text": "“At the time when agitation and remorse have been conquered.”", "char_count": 61, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0288", "text_id": "samdhinirmocana_sutra", "passage_index": 288, "text": "“Blessed One, when is the path of insight purified?” “At the time when laziness, lethargy, and doubts have been conquered.”", "char_count": 123, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0289", "text_id": "samdhinirmocana_sutra", "passage_index": 289, "text": "8.34\n“Blessed One, how many kinds of mental distractions will bodhisattvas engaged in mental stillness and insight experience?”", "char_count": 127, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0290", "text_id": "samdhinirmocana_sutra", "passage_index": 290, "text": "“Maitreya, they will experience five kinds of mental distractions: the mental distraction with regard to the way one directs one’s attention, the mental distraction with regard to outer objects, the mental distraction with regard to the inner subject, the mental distraction produced by phenomenal appearances, and the mental distraction resulting from corruption.", "char_count": 364, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0291", "text_id": "samdhinirmocana_sutra", "passage_index": 291, "text": "1. “Maitreya, if bodhisattvas forsake the way attention is directed in the Great Vehicle and fall into the way hearers and solitary realizers direct their attention, then this is mental distraction regarding the way one directs one’s attention.", "char_count": 244, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0292", "text_id": "samdhinirmocana_sutra", "passage_index": 292, "text": "2. “If bodhisattvas let their minds wander among the five external objects of desire, entertainments, phenomenal appearances, conceptualizations, defilements, secondary defilements, and external referential objects, then this is mental distraction with regard to outer objects.", "char_count": 277, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0293", "text_id": "samdhinirmocana_sutra", "passage_index": 293, "text": "3. “If bodhisattvas sink into laziness and lethargy, experience the taste of absorption, or become stained by any secondary defilement related to absorption, then this is mental distraction with regard to the inner subject.", "char_count": 223, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0294", "text_id": "samdhinirmocana_sutra", "passage_index": 294, "text": "4. “If bodhisattvas direct their attention toward the phenomenal appearance that is the inner subject’s object of concentration by relying upon the phenomenal appearances of outer objects, then this is mental distraction produced by phenomenal appearances.", "char_count": 256, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0295", "text_id": "samdhinirmocana_sutra", "passage_index": 295, "text": "5. “If bodhisattvas become conceited by identifying themselves with the body afflicted by corruption with regard to sensations arising in the course of directing the inner subject’s attention, this is mental distraction ensuing from corruption.”", "char_count": 245, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0296", "text_id": "samdhinirmocana_sutra", "passage_index": 296, "text": "8.35\n“Blessed One, for which obstacles do mental stillness and insight serve as antidotes from the first stage of the bodhisattva path up to the stage of a tathāgata?”", "char_count": 167, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0297", "text_id": "samdhinirmocana_sutra", "passage_index": 297, "text": "1. “Maitreya, on the first stage, mental stillness and insight are antidotes to the defilement of bad destinies as well as to the affliction of karma and birth.", "char_count": 160, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0298", "text_id": "samdhinirmocana_sutra", "passage_index": 298, "text": "2. “On the second stage, they are antidotes to the arising of confusion resulting from subtle transgressions.", "char_count": 109, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0299", "text_id": "samdhinirmocana_sutra", "passage_index": 299, "text": "3. “On the third stage, they are antidotes to attachment for desirous objects.", "char_count": 78, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0300", "text_id": "samdhinirmocana_sutra", "passage_index": 300, "text": "4. “On the fourth stage, they are antidotes to craving for absorption and Dharma.", "char_count": 81, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0301", "text_id": "samdhinirmocana_sutra", "passage_index": 301, "text": "5. “On the fifth stage, they are antidotes to the exclusive rejection of saṃsāra and exclusive inclination toward nirvāṇa.", "char_count": 122, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0302", "text_id": "samdhinirmocana_sutra", "passage_index": 302, "text": "6. ‘On the sixth stage, they are antidotes to the abundant arising of phenomenal appearances.", "char_count": 93, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0303", "text_id": "samdhinirmocana_sutra", "passage_index": 303, "text": "7. “On the seventh stage, they are antidotes to the subtle arising of phenomenal appearances.", "char_count": 93, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0304", "text_id": "samdhinirmocana_sutra", "passage_index": 304, "text": "8. “On the eighth, they are antidotes to exerting oneself toward what is without phenomenal appearance as well as to not having mastery over phenomenal appearances.", "char_count": 164, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0305", "text_id": "samdhinirmocana_sutra", "passage_index": 305, "text": "9. On the ninth, they are antidotes to not having mastery in teaching the Dharma in every aspect.", "char_count": 97, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0306", "text_id": "samdhinirmocana_sutra", "passage_index": 306, "text": "10. “On the tenth, they are antidotes to not having obtained the perfect analytical knowledge of the truth body.", "char_count": 112, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0307", "text_id": "samdhinirmocana_sutra", "passage_index": 307, "text": "11. “Maitreya, on the stage of a tathāgata, mental stillness and insight are antidotes to the extremely subtle defiling obstructions and the even more subtle cognitive obstructions. By fully eliminating these obstructions, one abides within the truth body that has been completely purified. As a consequence, one obtains the realization of the object corresponding to the accomplishment of the goal‍—the gnosis and vision that are utterly free from attachment and hindrance.”", "char_count": 475, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0308", "text_id": "samdhinirmocana_sutra", "passage_index": 308, "text": "8.36\n“Blessed One, in what way do bodhisattvas obtain mental stillness and insight, so that they will attain the unsurpassable complete and perfect awakening?”", "char_count": 159, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0309", "text_id": "samdhinirmocana_sutra", "passage_index": 309, "text": "“Maitreya, once bodhisattvas have obtained mental stillness and insight, they consider the seven aspects of true reality. With their minds concentrated on the doctrine that has been heard and contemplated, they direct their attention inwardly toward the true reality that has been well understood, contemplated, and focused upon. As they direct their attention in this way on true reality, their minds then remain in complete equanimity toward each and every subtle phenomenal appearance that manifests, not to mention coarse ones.", "char_count": 531, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0310", "text_id": "samdhinirmocana_sutra", "passage_index": 310, "text": "“Maitreya, these subtle phenomenal appearances include the phenomenal appearances appropriated by mind; the phenomenal appearances of experiences, representations, affliction, and purification; the internal or external phenomenal appearances and those that are both internal and external; the phenomenal appearances related to the notion that one must act for the benefit of all beings; the phenomenal appearances of knowledge and suchness; the phenomenal appearances of the four noble truths of suffering, the origin of suffering, the cessation of suffering, and the path; the phenomenal appearances of the conditioned, the unconditioned, the permanent, the impermanent, and the nature inherent to what is subject to suffering and change or what is not subject to change; the phenomenal appearance distinct or indistinct from the defining characteristic specific to the conditioned; the phenomenal appearance of everything as a result of having the notion of ‘everything’ in reference to anything; and the phenomenal appearance of the selflessness of the person and of phenomena.", "char_count": 1080, "concepts_mentioned": ["anatta"]}
{"id": "samdhinirmocana_sutra_p0311", "text_id": "samdhinirmocana_sutra", "passage_index": 311, "text": "The bodhisattva’s mind remains in complete equanimity toward all these phenomenal appearances as they manifest.", "char_count": 111, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0312", "text_id": "samdhinirmocana_sutra", "passage_index": 312, "text": "“Continually practicing in this way, they will in due time purify their minds from obstacles, obstructions, and distractions. In the course of this practice, the seven aspects of the cognition that is personal and intuitive, the gnosis that is the awakening to the seven aspects of true reality, will arise. Such is the bodhisattvas’ path of seeing. By obtaining it, bodhisattvas have entered the faultless state of truth, are born into the lineage of tathāgatas, and, upon obtaining the first stage, enjoy all the advantages of this stage. Because they have already obtained mental stillness and insight, they have attained their two referential objects: the image with conceptualization and the image without conceptualization. Thus, having obtained the path of seeing, they attain the point where phenomena end.", "char_count": 814, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0313", "text_id": "samdhinirmocana_sutra", "passage_index": 313, "text": "“In the higher stages, they enter the path of practice and direct their attention toward their threefold referential object. It is like this: in the way one uses a smaller wedge to pull out a larger one and thus drives out a wedge by means of a wedge, they eliminate all phenomenal appearances related to affliction by eliminating internal phenomenal appearances. When they eliminate them, they also eliminate corruption. By getting rid of phenomenal appearance and corruption, they gradually purify their minds in the higher stages in the way gold is refined. They will attain the unsurpassable, complete and perfect awakening and also obtain the realization of the object corresponding to the accomplishment of the goal. Thus, Maitreya, once bodhisattvas have achieved mental stillness and insight in this way, they will attain the unsurpassable, complete and perfect awakening.”", "char_count": 881, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0314", "text_id": "samdhinirmocana_sutra", "passage_index": 314, "text": "8.37\n“How do bodhisattvas practice so that they accomplish the great powers of a bodhisattva?”", "char_count": 94, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0315", "text_id": "samdhinirmocana_sutra", "passage_index": 315, "text": "“Maitreya, the bodhisattvas who are skillful with regard to these six topics accomplish the great powers of a bodhisattva: (1) the arising of the mind, (2) the underlying condition of the mind, (3) the emergence from the mind, (4) the increase of the mind, (5) the decrease of the mind, (6) and skillful means.", "char_count": 310, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0316", "text_id": "samdhinirmocana_sutra", "passage_index": 316, "text": "1. “How are they skillful with regard to the arising of the mind?", "char_count": 65, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0317", "text_id": "samdhinirmocana_sutra", "passage_index": 317, "text": "They are skillful with regard to the arising of the mind as it is if they know the sixteen ways in which mind arises: (i) the representation that is a support and receptacle, for example, the appropriating cognition; (ii) the representation that is a variegated image of a referential object, for example, the mental cognition of conceptualizations that simultaneously apprehends forms and so on, or that simultaneously apprehends outer and inner objects, or that in a single instant simultaneously settles in several states of concentration, perceives numerous buddha fields, or sees many tathāgatas‍—being nothing but the mental cognition of conceptualizations; (iii) the representation taking limited phenomenal appearances as its object, for example, the mind related to the [realm of] desire; (iv) the representation taking vast phenomenal appearances as its object, for example, the mind related to the [realm of] form; (v) the representation taking immeasurable phenomenal appearances as its object, for example, the mind related to the domain of limitless space and limitless cognition; (vi) the representation taking subtle phenomenal appearances as its object, for example, the mind related to the domain of nothingness; (vii) the representation taking ultimate phenomenal appearances as its object, for example, the mind related to the domain of neither conception nor lack of conception; (viii) the representation that does not have phenomenal appearance [as its object], for example, the supramundane mind and the mind having cessation as its object; (ix) the representation involving suffering, for example, the mind of hell beings; (x) the representation involving mixed sensations, for example, the mind experienced in the [realm of] desire; (xi) the representation involving joy, for example, the mind belonging to the first and second meditative absorptions; (xii) the representation involving bliss, for example, the mind belonging to the third meditative absorption; (xiii) the representation involving neither suffering nor bliss, for example, the mind belonging to the fourth meditative absorption up to the domain of neither conception nor lack of conception; (xiv) the representation involving defilements, for example, the mind associated with defilements and secondary defilements; (xv) the representation involving virtue, for example, the mind associated with faith and so on; and (xvi) the neutral representation, for example, the mind that is not associated with either defilement or virtue.", "char_count": 2521, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0318", "text_id": "samdhinirmocana_sutra", "passage_index": 318, "text": "2. “How are they skillful with regard to the underlying condition of the mind? They are skillful when they cognize the true reality of representations as it truly is.", "char_count": 166, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0319", "text_id": "samdhinirmocana_sutra", "passage_index": 319, "text": "3. “How are they skillful with regard to the emergence from the mind? They are skillful when they cognize as they truly are the two bonds, namely, the bonds of phenomenal appearance and corruption.", "char_count": 197, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0320", "text_id": "samdhinirmocana_sutra", "passage_index": 320, "text": "4. “How are they skillful with regard to the increase of the mind? They are skillful when they cognize as such the arising and increase of the mind at the moment when the mind that is the antidote to phenomenal appearance and corruption arises and increases.", "char_count": 258, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0321", "text_id": "samdhinirmocana_sutra", "passage_index": 321, "text": "5. “How are they skillful with regard to the decrease of the mind? They are skillful when they cognize as such the decrease and decline of the mind at the moment when the mind afflicted by the adverse factors of phenomenal appearance and corruption decreases and declines.", "char_count": 272, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0322", "text_id": "samdhinirmocana_sutra", "passage_index": 322, "text": "6. “How are they skilled in terms of means? They are skillful when they practice the eight liberations, the eight domains of mastery, and the ten domains of totality.", "char_count": 166, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0323", "text_id": "samdhinirmocana_sutra", "passage_index": 323, "text": "“Maitreya, in this way bodhisattvas have accomplished, do accomplish, and will accomplish the great powers of a bodhisattva.”", "char_count": 125, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0324", "text_id": "samdhinirmocana_sutra", "passage_index": 324, "text": "8.38\n“The Blessed One said that all sensations have come to complete cessation in the domain of the nirvāṇa with no aggregates remaining. What are then those sensations?”", "char_count": 170, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0325", "text_id": "samdhinirmocana_sutra", "passage_index": 325, "text": "“Maitreya, in brief, two kinds of sensations cease: (1) the sensations arising from corruption incumbent on being alive and (2) the sensations arising from their resulting objects.", "char_count": 180, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0326", "text_id": "samdhinirmocana_sutra", "passage_index": 326, "text": "1. “Among those, the sensations arising from corruption related to one’s existence are of four kinds: (i) sensations arising from physical corruption, (ii) sensations arising from nonphysical corruption, (iii) sensations arising from corruption currently brought to fruition, and (iv) sensations arising from corruption not yet brought to fruition.", "char_count": 348, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0327", "text_id": "samdhinirmocana_sutra", "passage_index": 327, "text": "“Sensations arising from corruption brought to fruition refer to present sensations, whereas sensations arising from sensations not yet brought to fruition refer to sensations that are the causes for future sensations.", "char_count": 218, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0328", "text_id": "samdhinirmocana_sutra", "passage_index": 328, "text": "2. “The sensations of their resulting objects are also of four kinds: (i) sensations related to places, (ii) sensations related to necessities, (iii) sensations related to enjoyments, and (iv) sensations related to relations.", "char_count": 225, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0329", "text_id": "samdhinirmocana_sutra", "passage_index": 329, "text": "“Moreover, there are sensations in the domain of the nirvāṇa with aggregates remaining. Although these include sensations not yet brought to fruition, their opposites, the experience of sensations arising from present sensations, have not completely ceased. They are experienced as a mixture of pleasant and unpleasant sensations. Both kinds of sensation already brought to fruition have completely ceased. Only the category of sensations arising from present sensations are experienced. In the domain of the nirvāṇa with no aggregates remaining, even this will cease when one passes into parinirvāṇa. This is why I said that all sensations have come to a complete cessation in the domain of the nirvāṇa with no aggregates remaining.”", "char_count": 734, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0330", "text_id": "samdhinirmocana_sutra", "passage_index": 330, "text": "8.39\nThereupon, the Blessed One spoke these words to the bodhisattva Maitreya: “Maitreya, you questioned the Tathāgata with determination and skill regarding the perfect and pure path of yoga. This is excellent. I taught that this path of yoga is perfect and pure, and exactly so I have taught and will teach all the perfect buddhas of the past and the future. The sons and daughters of noble family should devote themselves to this path with great effort.”", "char_count": 457, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0331", "text_id": "samdhinirmocana_sutra", "passage_index": 331, "text": "8.40\nThen, at that moment, the Blessed One spoke these verses:", "char_count": 62, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0332", "text_id": "samdhinirmocana_sutra", "passage_index": 332, "text": "“This presentation of the teachings by means of designations \nIs thoughtful and of great significance for [the practice of this] yoga. Those who, by relying on this Dharma, \nCorrectly devote themselves to this yoga will attain awakening. “Those who, seeking liberation, study the entire Dharma \nBy looking for faults and disputing it \nAre, Maitreya, as far from this yoga \nAs is the sky from the earth. “Wise and skilled in the real meaning of benefiting beings \nIs the one who does not strive to benefit beings thinking they will reward him. The one expecting a reward will indeed not obtain \nThe joy that is both supreme and free from covetousness. “Those who grant Dharma instructions [to obtain] desirous objects \nHave renounced desirous objects and yet still accept them. Although these fools have obtained the priceless and faultless jewel of Dharma, \nThey wander like beggars. “Therefore, with great effort \nStrive to abandon disputation, distractions, and mental elaborations.", "char_count": 984, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0333", "text_id": "samdhinirmocana_sutra", "passage_index": 333, "text": "In order to liberate the world of beings including the gods, \nDevote yourself to this yoga.”\n8.41\nThen, the bodhisattva Maitreya asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”", "char_count": 301, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0334", "text_id": "samdhinirmocana_sutra", "passage_index": 334, "text": "The Blessed One answered, “Maitreya, this is a teaching of definitive meaning on yoga. Keep it in mind as The Teaching of Definitive Meaning on Yoga.” As the Blessed One expounded this teaching, six hundred thousand beings produced the mind directed at the unsurpassable, complete and perfect awakening, three hundred thousand hearers purified the Dharma eye from impurities and contaminations; one hundred and fifty hearers who were without attachment liberated their minds from all outflows; and seventy-five thousand bodhisattvas attained the state wherein their attention was directed toward the great yoga.", "char_count": 611, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0335", "text_id": "samdhinirmocana_sutra", "passage_index": 335, "text": "This was the chapter of the bodhisattva Maitreya‍—the eighth chapter.", "char_count": 69, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0336", "text_id": "samdhinirmocana_sutra", "passage_index": 336, "text": "9.\nChapter 9\n9.1\nThen the bodhisattva Avaloki­teśvara addressed the Blessed One, “Blessed One, the ten stages of the bodhisattva are called (1) Utmost Joy, (2) Stainless, (3) Illuminating, (4) Radiant, (5) Hard to Conquer, (6) Manifest, (7) Far Reaching, (8) Immovable, (9) Excellent Intelligence, and (10) Cloud of Dharma. When taken together with the eleventh, [called] Buddha Stage, in how many kinds of purification and subdivisions are they included?”", "char_count": 456, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0337", "text_id": "samdhinirmocana_sutra", "passage_index": 337, "text": "9.2\nThe Blessed One answered, “Avaloki­teśvara, you should know that they are included in four kinds of purification and eleven subdivisions.", "char_count": 141, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0338", "text_id": "samdhinirmocana_sutra", "passage_index": 338, "text": "“Avaloki­teśvara, you should know that the first stage is included in the purification of intention; the second, in the purification of superior discipline; and the third, in the purification of superior mind; while stages four to eleven are included in the purification of superior wisdom, which gradually leads to perfection from stage to stage. These stages are thus included in four kinds of purification.", "char_count": 409, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0339", "text_id": "samdhinirmocana_sutra", "passage_index": 339, "text": "9.3\n“What are the eleven levels‍—the subdivisions including the ten stages of the bodhisattva and the Buddha Stage?", "char_count": 115, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0340", "text_id": "samdhinirmocana_sutra", "passage_index": 340, "text": "1. “On the first level consisting of actions based on superior devotion, bodhisattvas cultivate superior devotion and patience by engaging in the ten practices related to Dharma. Once they have passed beyond this stage, they will enter the faultless state of truth of the bodhisattvas.", "char_count": 285, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0341", "text_id": "samdhinirmocana_sutra", "passage_index": 341, "text": "2. “Although the first level is accomplished by these practices, the second level is not, because the bodhisattvas are still unable to act while being aware of confusion resulting from subtle transgressions. By striving to accomplish this level, they will succeed.", "char_count": 264, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0342", "text_id": "samdhinirmocana_sutra", "passage_index": 342, "text": "3. “Although the second level is accomplished by this practice, the third level is not, because the bodhisattvas are still unable to settle into a perfect mundane concentration and recollect what they have heard. By striving to accomplish this level, they will succeed.", "char_count": 269, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0343", "text_id": "samdhinirmocana_sutra", "passage_index": 343, "text": "4. “However, the fourth level is not thereby accomplished, because the bodhisattvas, who frequently engage in practicing the awakening factors in the way they obtained them, are still unable to settle their minds due to attachment to states of absorption and the teaching. By striving to accomplish this level, they will succeed.", "char_count": 329, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0344", "text_id": "samdhinirmocana_sutra", "passage_index": 344, "text": "5. “Although the fourth level is accomplished through this practice, the fifth level is not, because the bodhisattvas are still unable to fully examine the truths or settle in superior equanimity regarding saṃsāra and nirvāṇa, which they exclusively reject or focus upon, respectively. They are still unable to practice the awakening factors in conjunction with skillful means. By striving to accomplish this level, they will succeed.", "char_count": 434, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0345", "text_id": "samdhinirmocana_sutra", "passage_index": 345, "text": "6. “Although the fifth level is accomplished by this practice, the sixth level is not, because, even once they have recognized the activities of conditioned states for what they are, the bodhisattvas are still unable to maintain for long an aversion toward them. They are also still unable to remain for long directing their attention toward what lacks phenomenal appearances. By striving to accomplish this level, they will succeed.", "char_count": 433, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0346", "text_id": "samdhinirmocana_sutra", "passage_index": 346, "text": "7. “Although the sixth level is accomplished by this practice, the seventh level is not, because the bodhisattvas are still unable to remain without hindrance and interruption while directing their attention toward what lacks phenomenal appearance. By striving to accomplish this level, they will succeed.", "char_count": 305, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0347", "text_id": "samdhinirmocana_sutra", "passage_index": 347, "text": "8. “Although the seventh level is accomplished by this practice, the eighth level is not, because the bodhisattvas are still unable to rest in equanimity while striving to abide in what lacks phenomenal appearance. They are also still unable to attain mastery over phenomenal appearance. By striving to accomplish this level, they will succeed.", "char_count": 344, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0348", "text_id": "samdhinirmocana_sutra", "passage_index": 348, "text": "9. “Although the eighth level is accomplished by this practice, the ninth level is not because the bodhisattvas are still unable to masterfully teach the Dharma in all its aspects by using synonyms, definitions, explanations, and categories. By striving to accomplish this level, they will succeed.", "char_count": 298, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0349", "text_id": "samdhinirmocana_sutra", "passage_index": 349, "text": "10. “Although the ninth level is accomplished by this practice, the tenth level is not because the bodhisattvas are still unable to obtain the analytical knowledge of the perfect truth body. By striving to accomplish this level, they will succeed.", "char_count": 247, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0350", "text_id": "samdhinirmocana_sutra", "passage_index": 350, "text": "11. “Although the tenth level is accomplished by this practice, the eleventh level is not because the bodhisattvas are still unable to obtain the gnosis and vision that are utterly free from attachment and hindrance regarding all cognitive objects. By striving to accomplish this level, they will succeed.", "char_count": 305, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0351", "text_id": "samdhinirmocana_sutra", "passage_index": 351, "text": "“Since this level is accomplished by this practice, all levels are accomplished. Avaloki­teśvara, you should know that all the stages are included in these eleven levels.”", "char_count": 171, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0352", "text_id": "samdhinirmocana_sutra", "passage_index": 352, "text": "9.4\n“Blessed One, why is the first stage called Utmost Joy? Why are the other stages up to the Buddha Stage called what they are?”", "char_count": 130, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0353", "text_id": "samdhinirmocana_sutra", "passage_index": 353, "text": "1. “The first stage is called Utmost Joy because there is a supreme and immense joy in attaining the immaculate and sublime purpose, the supramundane mind.", "char_count": 155, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0354", "text_id": "samdhinirmocana_sutra", "passage_index": 354, "text": "2. The second stage is called Stainless because it is free from all stains consisting in [even] subtle transgressions or faulty discipline.", "char_count": 139, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0355", "text_id": "samdhinirmocana_sutra", "passage_index": 355, "text": "3. The third stage is called Illuminating because it is the very state of concentration and recollection imbued with the immeasurable light of gnosis.", "char_count": 150, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0356", "text_id": "samdhinirmocana_sutra", "passage_index": 356, "text": "4. The fourth stage is called Radiant because the fire of gnosis produced by the practice of the awakening factors is set ablaze in order to burn the fuel of afflictions.", "char_count": 170, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0357", "text_id": "samdhinirmocana_sutra", "passage_index": 357, "text": "5. The fifth stage is called Hard to Conquer because it is difficult indeed to master the practice of these very awakening factors in conjunction with skillful means.", "char_count": 166, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0358", "text_id": "samdhinirmocana_sutra", "passage_index": 358, "text": "6. The sixth stage is called Manifest because the activity of conditioning mental factors becomes manifest, as does the bodhisattvas’ attention that is repeatedly directed toward what lacks phenomenal appearance.", "char_count": 212, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0359", "text_id": "samdhinirmocana_sutra", "passage_index": 359, "text": "7. The seventh stage is called Far Reaching because once the bodhisattvas engage for a long time without hindrance and interruption while directing their attention toward what lacks phenomenal appearance, this stage is connected with the subsequent stages of purification.", "char_count": 272, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0360", "text_id": "samdhinirmocana_sutra", "passage_index": 360, "text": "8. The eighth stage is called Immovable because what lacks phenomenal appearance is spontaneously accomplished and the bodhisattvas are unshaken by the manifestation of defilements resulting from phenomenal appearance.", "char_count": 218, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0361", "text_id": "samdhinirmocana_sutra", "passage_index": 361, "text": "9. The ninth stage is called Excellent Intelligence because the bodhisattvas obtain a vast intelligence that flawlessly masters all aspects related to teaching the Dharma.", "char_count": 171, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0362", "text_id": "samdhinirmocana_sutra", "passage_index": 362, "text": "10. The tenth stage is called Cloud of Dharma because the body afflicted by corruption, which is as empty as the sky, is pervaded and covered by the accumulation of Dharma that is like a [great] cloud.", "char_count": 201, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0363", "text_id": "samdhinirmocana_sutra", "passage_index": 363, "text": "11. The eleventh stage is called Buddha Stage because once one has abandoned the most subtle defiling and cognitive obstructions, one completely and perfectly awakens and knows all aspects to be known, without attachment and hindrance.”", "char_count": 236, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0364", "text_id": "samdhinirmocana_sutra", "passage_index": 364, "text": "9.5\n“Blessed One, how many kinds of delusion and adverse factors of corruption are there on these stages?”", "char_count": 106, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0365", "text_id": "samdhinirmocana_sutra", "passage_index": 365, "text": "“Avaloki­teśvara, there are twenty-two kinds of delusion and eleven adverse factors of corruption:", "char_count": 98, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0366", "text_id": "samdhinirmocana_sutra", "passage_index": 366, "text": "1. “On the first stage, there is the delusion of wrongly conceiving the person and phenomena, the delusion of bad destinies, and the adverse factor of the corruption resulting from these.", "char_count": 187, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0367", "text_id": "samdhinirmocana_sutra", "passage_index": 367, "text": "2. “On the second stage, there is the delusion of confusion resulting from subtle transgressions, the delusion related to the various aspects of the maturation of karma, and the adverse factor of the corruption resulting from these two.", "char_count": 236, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0368", "text_id": "samdhinirmocana_sutra", "passage_index": 368, "text": "3. “On the third stage, there is the delusion of desire, the delusion of perfectly remembering what was heard, and the adverse factor of the corruption resulting from these.", "char_count": 173, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0369", "text_id": "samdhinirmocana_sutra", "passage_index": 369, "text": "4. “On the fourth stage, there is the delusion of attachment to the states of absorption, the delusion of attachment to Dharma, and the adverse factor of the corruption resulting from these.", "char_count": 190, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0370", "text_id": "samdhinirmocana_sutra", "passage_index": 370, "text": "5. “On the fifth stage, there is the delusion of attending to saṃsāra as exclusively negative or positive, the delusion of attending to nirvāṇa as exclusively negative or positive, and the adverse factor of the corruption resulting from these.", "char_count": 243, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0371", "text_id": "samdhinirmocana_sutra", "passage_index": 371, "text": "6. “On the sixth stage, there is the delusion of making manifest the activity of conditioning mental factors, the delusion of the many manifesting phenomenal appearances, and the adverse factor of corruption resulting from these.", "char_count": 229, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0372", "text_id": "samdhinirmocana_sutra", "passage_index": 372, "text": "7. “On the seventh stage, there is the delusion of the manifestation of subtle phenomenal appearances, the delusion toward skillful means since one’s attention is exclusively directed toward what lacks phenomenal appearance, and the adverse factor of the corruption resulting from these.", "char_count": 287, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0373", "text_id": "samdhinirmocana_sutra", "passage_index": 373, "text": "8. “On the eighth stage, there is the delusion of exerting oneself toward what lacks phenomenal appearance, the delusion of not having mastery over phenomenal appearances, and the adverse factor of the corruption resulting from these.", "char_count": 234, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0374", "text_id": "samdhinirmocana_sutra", "passage_index": 374, "text": "9. “On the ninth stage, there is the delusion of having mastery in the boundless teaching and expression of Dharma, the delusion of having mastery in continuously keeping it in mind in terms of wisdom and eloquence, the delusion of having command of eloquent speech, and the adverse factor consisting in the corruption resulting from these two types of delusion.", "char_count": 362, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0375", "text_id": "samdhinirmocana_sutra", "passage_index": 375, "text": "10. “On the tenth stage, there is the delusion with regard to the sublime superior knowledge, the delusion of engaging in what is secret and subtle, and the adverse factor consisting of the corruption resulting from these two.", "char_count": 226, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0376", "text_id": "samdhinirmocana_sutra", "passage_index": 376, "text": "11. “On the Buddha Stage, there is the delusion of the extremely subtle attachment to cognitive objects, the delusion of the extremely subtle hindrance related to defilements, and the adverse factor consisting of the corruption resulting from these two.", "char_count": 253, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0377", "text_id": "samdhinirmocana_sutra", "passage_index": 377, "text": "“Avaloki­teśvara, this is a presentation of the stages according to twenty-two kinds of delusion and eleven types of corruption. The unsurpassable, complete and perfect awakening does not have any of them.”", "char_count": 206, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0378", "text_id": "samdhinirmocana_sutra", "passage_index": 378, "text": "“In which case, Blessed One, the unsurpassable, complete and perfect awakening, the most sublime blessing and result, is truly wondrous! Once bodhisattvas have torn the great net of delusion in this fashion and gone beyond the vast jungle of corruption, they will awaken to the complete and perfect enlightenment.”", "char_count": 314, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0379", "text_id": "samdhinirmocana_sutra", "passage_index": 379, "text": "9.6\n“Blessed One, through how many kinds of purifications are these stages presented?”", "char_count": 86, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0380", "text_id": "samdhinirmocana_sutra", "passage_index": 380, "text": "“Avaloki­teśvara, they are presented through eight purifications: (1) the purification of intention, (2) the purification of the mind, (3) the purification of compassion, (4) the purification of the perfections, (5) the purification of the vision of buddhas and of their veneration, (6) the purification of bringing beings to maturity, (7) the purification of birth, and (8) the purification of power.", "char_count": 401, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0381", "text_id": "samdhinirmocana_sutra", "passage_index": 381, "text": "“Avaloki­teśvara, you should know that the purifications on the first stage, from the purification of superior intention up to the purification of power, as well as the purifications on the higher stages including the Buddha Stage, from the purification of superior intention up to the purification of power, become more and more intense. Thus, if one excepts the purification of birth on the Buddha Stage, the qualities on the first stage seem similar to those of the higher stages. However, you should know that the qualities of each higher stage are superior to those on the former stage. You should also understand that the qualities on the ten stages of a bodhisattva can be surpassed, whereas the qualities on the Buddha Stage are unsurpassable.”", "char_count": 752, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0382", "text_id": "samdhinirmocana_sutra", "passage_index": 382, "text": "9.7\n“Blessed One, why did you declare that, among all kinds of birth, the birth of a bodhisattva is supreme?”", "char_count": 109, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0383", "text_id": "samdhinirmocana_sutra", "passage_index": 383, "text": "“Avaloki­teśvara, it is supreme for four reasons: (1) it accomplishes the great purification of one’s roots of virtue, (2) it is appropriated as a result of mental inspection, (3) it is imbued with the compassion that protects all beings, and (4) it is not itself afflicted, but it repels the afflictions of others.”", "char_count": 316, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0384", "text_id": "samdhinirmocana_sutra", "passage_index": 384, "text": "9.8\n“Blessed One, why did you declare that bodhisattvas practice with a vast aspiration, are sublime, have a sublime aspiration, and possess the force of aspiration?”", "char_count": 166, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0385", "text_id": "samdhinirmocana_sutra", "passage_index": 385, "text": "“Avaloki­teśvara, [I declared this] for four reasons: (1) bodhisattvas are skilled with respect to the blissful state of nirvāṇa, (2) they are able to attain it swiftly, (3) they have both given up this swift attainment and this blissful state, and (4) without wavering or being compelled, they mentally produce the aspiration to go for a long time through many kinds of suffering for the sake of beings. Therefore, I said that bodhisattvas possess a vast aspiration, a sublime aspiration, and the force of aspiration.”", "char_count": 519, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0386", "text_id": "samdhinirmocana_sutra", "passage_index": 386, "text": "9.9\n“Blessed One, how many foundations of training do the bodhisattvas have?”", "char_count": 77, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0387", "text_id": "samdhinirmocana_sutra", "passage_index": 387, "text": "“Avaloki­teśvara, they have six: generosity, discipline, patience, diligence, meditative absorption, and wisdom.”", "char_count": 113, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0388", "text_id": "samdhinirmocana_sutra", "passage_index": 388, "text": "“Blessed One, among those six, how many constitute the training in superior discipline, how many constitute the training in superior mind, and how many constitute the training in superior wisdom?”", "char_count": 196, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0389", "text_id": "samdhinirmocana_sutra", "passage_index": 389, "text": "“Avaloki­teśvara, you should know that the first three constitute the training in superior discipline, meditative absorption constitutes the training in superior mind, wisdom constitutes the training in superior wisdom, and diligence is present in each of these trainings.”", "char_count": 273, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0390", "text_id": "samdhinirmocana_sutra", "passage_index": 390, "text": "“Blessed One, how many of these foundations of training constitute the accumulation of merit? How many constitute the accumulation of gnosis?”", "char_count": 142, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0391", "text_id": "samdhinirmocana_sutra", "passage_index": 391, "text": "“Avaloki­teśvara, the training in superior discipline constitutes the accumulation of merit. The training in superior wisdom constitutes the accumulation of gnosis. Diligence and meditative absorption are present in both.”", "char_count": 222, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0392", "text_id": "samdhinirmocana_sutra", "passage_index": 392, "text": "“Blessed One, how do bodhisattvas train in these six foundations of training?”", "char_count": 78, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0393", "text_id": "samdhinirmocana_sutra", "passage_index": 393, "text": "“Avaloki­teśvara, they train in these six foundations of training according to five points: (1) by having devotion from the beginning for the teaching of the pure Dharma, for the teaching of the six perfections, and for the collection of teachings on the bodhisattva [path]; (2) by accomplishing next the wisdom arising from hearing, contemplating, and practicing [the truth] through the ten activities related to Dharma; (3) by preserving the awakening mind; (4) by relying upon a virtuous friend; and (5) by continuously practicing virtue.”", "char_count": 542, "concepts_mentioned": ["bodhichitta"]}
{"id": "samdhinirmocana_sutra_p0394", "text_id": "samdhinirmocana_sutra", "passage_index": 394, "text": "“Blessed One, why are the foundations of training known in terms of a sixfold classification?”", "char_count": 94, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0395", "text_id": "samdhinirmocana_sutra", "passage_index": 395, "text": "“Avaloki­teśvara, there are two reasons: (1) they benefit beings and (2) they are antidotes to defilements. You should know that, among them, three benefit beings while three are antidotes to defilements.", "char_count": 204, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0396", "text_id": "samdhinirmocana_sutra", "passage_index": 396, "text": "1. “Through their generosity, bodhisattvas benefit beings by providing them with what is necessary to life; through their discipline, they benefit beings by not impoverishing them, harming them, or ridiculing them; and through their patience, they benefit beings by enduring impoverishment, harm, and ridicule. Thus, they benefit beings through these three foundations of training.", "char_count": 381, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0397", "text_id": "samdhinirmocana_sutra", "passage_index": 397, "text": "2. “Through their diligence they apply themselves to the virtue that completely overcomes defilements and eliminates them, since defilements are unable to deflect them from this practice; through their meditative absorption they destroy defilements; and through their wisdom they put an end to their latent dispositions. Thus, these three foundations of training are antidotes to defilements.”", "char_count": 393, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0398", "text_id": "samdhinirmocana_sutra", "passage_index": 398, "text": "9.10\n“Blessed One, why are the other perfections known in terms of a fourfold classification?”", "char_count": 94, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0399", "text_id": "samdhinirmocana_sutra", "passage_index": 399, "text": "“Avaloki­teśvara, it is because they assist these six perfections:", "char_count": 66, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0400", "text_id": "samdhinirmocana_sutra", "passage_index": 400, "text": "1. “With the first three perfections, bodhisattvas benefit beings. Then, they establish beings in virtue through the skillful means consisting of the four methods of conversion. Therefore, I taught that the perfection of skillful means assists the first three perfections.", "char_count": 272, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0401", "text_id": "samdhinirmocana_sutra", "passage_index": 401, "text": "2. “Avaloki­teśvara, suppose the bodhisattvas are unable to practice at all times in this life as a result of their many defilements. Suppose they are unable to focus their minds within due to the weakness of their superior intention as a result of their limited experience and aspiration. Suppose they are unable to accomplish the supramundane wisdom because they did not practice the meditative absorption based on the referential objects corresponding to the teachings on the bodhisattva path they have heard. However, since they have accumulated merit, even to a limited extent, they produce with their minds the aspiration that their defilements will decrease in the future. This is the perfection of aspiration. Because defilements decrease and bodhisattvas are able to exert their diligence through this perfection, the perfection of aspiration therefore assists the perfection of diligence.", "char_count": 898, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0402", "text_id": "samdhinirmocana_sutra", "passage_index": 402, "text": "3. “Then, relying on a noble being and on hearing the Dharma, they attain the state in which they direct their attention on discipline. Once they have turned away from having a superior intention whose power is limited, they obtain the power of intention of the heavenly realms. This is the perfection of power. Because bodhisattvas are able to focus on their minds within through this perfection, the perfection of power therefore assists the perfection of meditative absorption.", "char_count": 480, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0403", "text_id": "samdhinirmocana_sutra", "passage_index": 403, "text": "4. “The bodhisattvas settle in meditative absorption as they practice the referential objects corresponding to the teachings on the bodhisattva path they have heard. This is the perfection of wisdom. Because bodhisattvas are able to accomplish supramundane wisdom through this perfection, the perfection of gnosis therefore assists the perfection of wisdom.”", "char_count": 358, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0404", "text_id": "samdhinirmocana_sutra", "passage_index": 404, "text": "9.11\n“Blessed One, why should one know that the six perfections are taught in this order?”", "char_count": 90, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0405", "text_id": "samdhinirmocana_sutra", "passage_index": 405, "text": "“Avaloki­teśvara, it is because the former is the support on which the latter is established, and so on and so forth. By not fixating on their bodies and possessions, bodhisattvas acquire discipline. By maintaining their discipline, they take possession of patience. Through patience, they engage in diligence. By having engaged in diligence, they establish meditative absorption. Once meditative absorption is established, they will obtain the supramundane wisdom.”", "char_count": 466, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0406", "text_id": "samdhinirmocana_sutra", "passage_index": 406, "text": "9.12\n“Blessed One, of how many kinds are these perfections?”", "char_count": 60, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0407", "text_id": "samdhinirmocana_sutra", "passage_index": 407, "text": "“Avaloki­teśvara, each of these perfections is of three kinds:", "char_count": 62, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0408", "text_id": "samdhinirmocana_sutra", "passage_index": 408, "text": "1. “The three kinds of generosity are the gift of Dharma, the gift of material objects, and the gift of fearlessness.", "char_count": 117, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0409", "text_id": "samdhinirmocana_sutra", "passage_index": 409, "text": "2. “The three kinds of discipline are the discipline that turns away from what is not virtuous, the discipline that engages in virtue, and the discipline that engages in benefiting beings.", "char_count": 188, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0410", "text_id": "samdhinirmocana_sutra", "passage_index": 410, "text": "3. “The three kinds of patience are the patience of enduring harm, the patience of not considering [one’s own] suffering, and the patient acceptance of Dharma by means of reflection.", "char_count": 182, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0411", "text_id": "samdhinirmocana_sutra", "passage_index": 411, "text": "4. “The three kinds of diligence are the diligence that is like armor, the diligence to practice virtue, and the diligence to benefit beings.", "char_count": 141, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0412", "text_id": "samdhinirmocana_sutra", "passage_index": 412, "text": "5. “The three kinds of meditative absorption are the meditative absorption of blissful abiding that, nonconceptual and peaceful, is an antidote to defilements and suffering, the meditative absorption that brings about good qualities, and the meditative absorption that accomplishes the welfare of beings.", "char_count": 304, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0413", "text_id": "samdhinirmocana_sutra", "passage_index": 413, "text": "6. “The three kinds of wisdom are the wisdom that takes the conventional truth as its referential object, the wisdom that takes the ultimate truth as its referential object, and the wisdom that takes the welfare of beings as its referential object.”", "char_count": 249, "concepts_mentioned": ["two_truths"]}
{"id": "samdhinirmocana_sutra_p0414", "text_id": "samdhinirmocana_sutra", "passage_index": 414, "text": "9.13\n“Blessed One, why are the perfections called ‘perfections’?”", "char_count": 65, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0415", "text_id": "samdhinirmocana_sutra", "passage_index": 415, "text": "“Avaloki­teśvara, this is for five reasons. The perfections are without attachment, disinterested, free from faults, nonconceptual, and dedication of merit:", "char_count": 156, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0416", "text_id": "samdhinirmocana_sutra", "passage_index": 416, "text": "1. “Being without attachment, they are completely devoid of attachment to factors adverse to themselves.", "char_count": 104, "concepts_mentioned": ["sunyata"]}
{"id": "samdhinirmocana_sutra_p0417", "text_id": "samdhinirmocana_sutra", "passage_index": 417, "text": "2. “Being disinterested, they are free from thoughts fixating on results or on some reward obtained from their accomplishment.", "char_count": 126, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0418", "text_id": "samdhinirmocana_sutra", "passage_index": 418, "text": "3. “Being free from faults, they are not involved with afflicted phenomena and lack unskillful means.", "char_count": 101, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0419", "text_id": "samdhinirmocana_sutra", "passage_index": 419, "text": "4. “Being nonconceptual, they are free from any literal assumption of having a defining characteristic specific to them.", "char_count": 120, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0420", "text_id": "samdhinirmocana_sutra", "passage_index": 420, "text": "5. “Being dedication of merit, they are the aspiration for the result of the bodhisattva path by having produced and accumulated these perfections.”", "char_count": 148, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0421", "text_id": "samdhinirmocana_sutra", "passage_index": 421, "text": "9.14\n“Blessed One, what are the factors adverse to the perfections?”", "char_count": 68, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0422", "text_id": "samdhinirmocana_sutra", "passage_index": 422, "text": "“Avaloki­teśvara, you should know that there are six factors: (1) considering as beneficial the joy produced by desirous objects, (2) indulging into pleasurable activities through one’s body, speech, or mind, (3) not enduring contempt with patience, (4) invoking merit to justify one’s lack of diligence, (5) being distracted by occupations, entertainment, and people, and (6) considering as beneficial the conventional mental elaborations arising from what one sees, hears, thinks, or is conscious of.”", "char_count": 503, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0423", "text_id": "samdhinirmocana_sutra", "passage_index": 423, "text": "9.15\n“Blessed One, what is the result of the maturation of these perfections?”", "char_count": 78, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0424", "text_id": "samdhinirmocana_sutra", "passage_index": 424, "text": "“Avaloki­teśvara, you should know that there are six: (1) great wealth, (2) rebirth in pleasant destinies, (3) happiness and satisfaction from peace and concord, (4) sovereignty over beings, (5) the absence of physical harm, and (6) the renown of having great powers.”", "char_count": 268, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0425", "text_id": "samdhinirmocana_sutra", "passage_index": 425, "text": "9.16\n“Blessed One, how are these perfections involved with afflicted phenomena?”", "char_count": 80, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0426", "text_id": "samdhinirmocana_sutra", "passage_index": 426, "text": "“Avaloki­teśvara, they are involved through four practices: (1) the practice of the perfections without compassion, (2) the improper practice of the perfections, (3) the irregular practice of the perfections, and (4) the negligent practice of the perfections.", "char_count": 259, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0427", "text_id": "samdhinirmocana_sutra", "passage_index": 427, "text": "“The improper practice of the perfections occurs when the practice of one of these perfections impairs the practice of the other perfections.”", "char_count": 142, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0428", "text_id": "samdhinirmocana_sutra", "passage_index": 428, "text": "9.17\n“Blessed One, what are unskillful means?” “Avaloki­teśvara, the bodhisattvas assist beings by means of these perfections. If they do not establish beings in virtue once they have pulled them from nonvirtuous states and instead are satisfied to merely provide material objects to them, this is unskillful means. Why? Avaloki­teśvara, one does not assist beings by merely doing this. It is like this: excrements, whether in large or small quantity, cannot be made to smell good by any method whatsoever. Likewise, no method that merely supports beings with material objects can make happy those who are suffering because their nature is to experience the suffering arising from being conditioned. In contrast, establishing them in virtue is the best and only way to benefit them.”", "char_count": 783, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0429", "text_id": "samdhinirmocana_sutra", "passage_index": 429, "text": "9.18\n“Blessed One, how many kinds of purification are [included] in these perfections?”", "char_count": 87, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0430", "text_id": "samdhinirmocana_sutra", "passage_index": 430, "text": "“Avaloki­teśvara, I did not state that there were other purifications apart from the five kinds [I have already mentioned]. However, in relation to what I have already explained, I will clarify for you the (1) general and (2) specific purifications included in the perfections.", "char_count": 277, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0431", "text_id": "samdhinirmocana_sutra", "passage_index": 431, "text": "1. “You should know that the general purifications that are common to all perfections include seven points: (1) bodhisattvas do not seek to make a profit from others through the teachings on the bodhisattva path; (2) they do not produce wrong conceptions with regard to these teachings; (3) with respect to these teachings, they do not give rise to indecision or doubts as to whether they will attain awakening or not; (4) they do not praise themselves, nor do they blame others or despise them; (5) they do not generate arrogance or carelessness; (6) they are not satisfied with only limited or inferior attainments; and (7) they are not stingy or envious of others because of these teachings.", "char_count": 694, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0432", "text_id": "samdhinirmocana_sutra", "passage_index": 432, "text": "2. “You should know that the purifications specific to each perfection also includes seven points:", "char_count": 98, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0433", "text_id": "samdhinirmocana_sutra", "passage_index": 433, "text": "“The seven points of the purification included in the perfection of generosity are as follows: (1) bodhisattvas practice generosity that is the purification of generosity through the purification of the object that is the gift, and (2–7) they practice generosity that is the purification of generosity through the purification of discipline, view, mind, speech, knowledge, and stains. Thus, as I have just explained, the purifications included in the perfection of generosity that bodhisattvas obtain and practice constitute the seven aspects of the purification of generosity.", "char_count": 577, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0434", "text_id": "samdhinirmocana_sutra", "passage_index": 434, "text": "“The seven points of the purification included in the perfection of discipline are as follows: (1) bodhisattvas are skilled in all aspects of the foundation of training related to vows, (2) they are skilled in removing transgressions, (3) their discipline is free from doubts, (4) they have a firm discipline, (5) they maintain discipline in all circumstances, (6) they engage in discipline at all times, and (7) they engage in the training by correctly practicing the foundations of training. These are the seven aspects of the purification of discipline.", "char_count": 556, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0435", "text_id": "samdhinirmocana_sutra", "passage_index": 435, "text": "“The seven points of the purification included in the perfection of patience are as follows: (1) when confronted with any kind of adversity, bodhisattvas do not waver because they are confident in the maturation of their karma; (2) they do not engage in harming others by abusing, insulting, striking, intimidating, or criticizing them in order to retaliate; (3) they do not hold grudges; (4) when accused, they do not give rise to defilements; (5) they themselves do not indulge in accusations; (6) they do not practice patience with a mind that is fearful of consequences or interested; and (7) they do not fail to accomplish others’ benefit. These are the seven purifications of patience.", "char_count": 691, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0436", "text_id": "samdhinirmocana_sutra", "passage_index": 436, "text": "“The seven points of the purification included in the perfection of diligence are as follows: (1) bodhisattvas understand the equanimity of diligence; (2) with reference to diligence, they neither praise themselves nor deprecate others; (3–6) they are powerful, diligent, enthusiastic, and resolute; and (7) they never cease to be diligent with respect to virtuous qualities. These are the seven purifications of diligence.", "char_count": 423, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0437", "text_id": "samdhinirmocana_sutra", "passage_index": 437, "text": "“The seven points of the purification included in the perfection of meditative absorption are (1) the meditative absorption in the concentration that understands phenomenal appearance, (2) the perfect meditative absorption in concentration, (3) the meditative absorption in the concentration that has these two aspects, (4) the meditative absorption in the spontaneously arising concentration, (5) the meditative absorption in the concentration without support, (6) the meditative absorption in the concentration that produces flexibility, and (7) the meditative absorption in the concentration in the boundless practice of the referential objects corresponding to the teachings on the bodhisattva path. These are the seven purifications of meditative absorption.", "char_count": 763, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0438", "text_id": "samdhinirmocana_sutra", "passage_index": 438, "text": "“The seven points of the purification included in the perfection of wisdom are as follows: (1) Once they have abandoned the extremes of superimposition and negation by means of wisdom, bodhisattvas emerge [from cyclic existence] through the middle path. (2) On account of this wisdom, they realize the very meaning of the gate to liberation exactly as it is, namely, the threefold gate to liberation: emptiness, wishlessness, and appearancelessness. (3) They realize exactly as it is the very meaning of essence, namely, the threefold essence: the imaginary, the other-dependent, and the actual. (4) They realize exactly as it is the very meaning of essencelessness, namely, the threefold essencelessness regarding defining characteristics, arising, and the ultimate. (5) They realize exactly as it is the very meaning of the conventional truth in relation to the five sciences.", "char_count": 878, "concepts_mentioned": ["sunyata", "two_truths"]}
{"id": "samdhinirmocana_sutra_p0439", "text_id": "samdhinirmocana_sutra", "passage_index": 439, "text": "(6) They realize exactly as it is the very meaning of the ultimate truth with respect to the seven aspects of true reality. (7) They frequently abide in the unique approach of the nonconceptual state free of mental elaborations. By means of the insight that takes countless universal teachings as its referential object, they correctly accomplish the attainment resulting from the practice of the teachings that are in harmony with Dharma. You should know that these are the seven purifications of meditative absorption.”", "char_count": 521, "concepts_mentioned": ["two_truths"]}
{"id": "samdhinirmocana_sutra_p0440", "text_id": "samdhinirmocana_sutra", "passage_index": 440, "text": "9.19\n“Blessed One, what is the function of each of these five purifications?”", "char_count": 77, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0441", "text_id": "samdhinirmocana_sutra", "passage_index": 441, "text": "“Avaloki­teśvara, you should know that the five functions are as follows: (1) Having no attachment, the bodhisattvas continuously practice the perfections in this life. Because they practice them with enthusiasm, they are conscientious. (2) Being disinterested, they obtain the cause for the careful practice of these perfections in their future lives. (3) Free of any wrongdoing, they practice the perfect, pure, and stainless perfections. (4) Unburdened by conceptions, they swiftly perfect the perfections through their skillful means. (5) Because they transfer their merit, they will attain in all their future lives the inexhaustible perfections together with the desirable results produced by the maturation of their karma, until they obtain the unsurpassable, complete and perfect awakening.”", "char_count": 799, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0442", "text_id": "samdhinirmocana_sutra", "passage_index": 442, "text": "9.20\n“Blessed One, what is the vastness of the bodhisattvas’ practice of these perfections?”", "char_count": 92, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0443", "text_id": "samdhinirmocana_sutra", "passage_index": 443, "text": "“Avaloki­teśvara, bodhisattvas are without attachment and disinterested, and they transfer their merit.”", "char_count": 104, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0444", "text_id": "samdhinirmocana_sutra", "passage_index": 444, "text": "“In what way are they without afflictions?” “They are free of any wrongdoing and conceptions.”", "char_count": 94, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0445", "text_id": "samdhinirmocana_sutra", "passage_index": 445, "text": "“In what way are they stainless?” “They act as they mentally inspect.”", "char_count": 70, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0446", "text_id": "samdhinirmocana_sutra", "passage_index": 446, "text": "“In what way are they immovable?” “They are said to be immovable because this is the nature of those who have entered the stages of a bodhisattva.”", "char_count": 147, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0447", "text_id": "samdhinirmocana_sutra", "passage_index": 447, "text": "“In what way are the perfections utterly pure?” “Avaloki­teśvara, they are included within the tenth stage and the Buddha Stage.”", "char_count": 129, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0448", "text_id": "samdhinirmocana_sutra", "passage_index": 448, "text": "9.21\n“Blessed One, why is the desirable result of the maturation resulting from the practice of the perfections always inexhaustible in the case of the bodhisattvas? Why do they obtain this inexhaustibility through the perfections?”", "char_count": 232, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0449", "text_id": "samdhinirmocana_sutra", "passage_index": 449, "text": "“Avaloki­teśvara, it is because they practice each perfection in dependence upon the others.”", "char_count": 93, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0450", "text_id": "samdhinirmocana_sutra", "passage_index": 450, "text": "9.22\n“Blessed One, why is it that bodhisattvas do not have faith in the desirable result of the maturation resulting from the practice of the perfections in the way they have faith in the perfections?”", "char_count": 201, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0451", "text_id": "samdhinirmocana_sutra", "passage_index": 451, "text": "“Avaloki­teśvara, this is due to five reasons: (1) The perfections are the cause for the highest bliss and happiness, (2) they are the cause for the benefit of oneself and others, (3) they are the cause for the desirable result of their maturation in future lives, (4) they are the foundation of the freedom from afflictions, and (5) they have the nature of immutability.”", "char_count": 372, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0452", "text_id": "samdhinirmocana_sutra", "passage_index": 452, "text": "9.23\n“Blessed One, what are their specific powers?” “Avaloki­teśvara, you should know that their specific powers have the following four qualities: (1) When the bodhisattvas practice the perfections, they eliminate adverse factors, such as greed, faulty discipline, mental agitation, laziness, distraction, and wrong views; (2) they will attain the unsurpassable, complete and perfect awakening; (3) in this life, they will benefit themselves as well as beings; and (4) in future lives they will attain the desirable result of their maturation, which is vast and inexhaustible.”", "char_count": 578, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0453", "text_id": "samdhinirmocana_sutra", "passage_index": 453, "text": "9.24\n“Blessed One, from what cause do these perfections arise? What are their result and benefit?”", "char_count": 98, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0454", "text_id": "samdhinirmocana_sutra", "passage_index": 454, "text": "“Avaloki­teśvara, the perfections have compassion as their cause. As result, they have the desirable result of their maturation and the result accomplishing the benefit of beings. As benefit, they have the great benefit of accomplishing the great awakening.”", "char_count": 258, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0455", "text_id": "samdhinirmocana_sutra", "passage_index": 455, "text": "9.25\n“Blessed One, if the bodhisattvas have inexhaustible resources as well as compassion for beings, why are there poor people in the world?”", "char_count": 142, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0456", "text_id": "samdhinirmocana_sutra", "passage_index": 456, "text": "“Avaloki­teśvara, this is nothing but the fault resulting from beings’ own karma. If it were not so, if no obstruction were brought about by beings’ own faults, bodhisattvas could at all times engage in compassionate activities toward them. As bodhisattvas have inexhaustible resources, how could the vision of suffering manifest? Avaloki­teśvara, it is like this: hungry ghosts whose bodies are tormented by thirst perceive the waters of the ocean as a dry and barren place. This is not the fault of the ocean but the fault resulting from the maturation of nothing but these hungry ghosts’ own karma. Likewise, the absence of result is not the fault of the bodhisattvas’ generosity, which is like the ocean, but the fault of beings themselves, the fault resulting from the karma of those who are like hungry ghosts.”", "char_count": 817, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0457", "text_id": "samdhinirmocana_sutra", "passage_index": 457, "text": "9.26\n“Blessed One, through which perfection do bodhisattvas apprehend essencelessness?”", "char_count": 87, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0458", "text_id": "samdhinirmocana_sutra", "passage_index": 458, "text": "“Avaloki­teśvara, they apprehend it through the perfection of wisdom.”", "char_count": 70, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0459", "text_id": "samdhinirmocana_sutra", "passage_index": 459, "text": "“Blessed One, when they apprehend essencelessness through the perfection of wisdom, why then do they not apprehend that essencelessness has an essence?”", "char_count": 152, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0460", "text_id": "samdhinirmocana_sutra", "passage_index": 460, "text": "“Avaloki­teśvara, I did not declare that essencelessness is apprehended by means of an essence. However, if one does not use expressions to teach, it is impossible to explain that this essencelessness is inexpressible and cognized intuitively. On this basis, I said that they perceive essencelessness.”", "char_count": 302, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0461", "text_id": "samdhinirmocana_sutra", "passage_index": 461, "text": "9.27\n“Blessed One, what is called perfection, immediate perfection, and great perfection?”", "char_count": 90, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0462", "text_id": "samdhinirmocana_sutra", "passage_index": 462, "text": "1. “Avaloki­teśvara, bodhisattvas possess virtuous qualities, generosity and so on, that they have practiced over immeasurable periods of time. But when defilements arise in them, they are unable to overcome them and, instead, are overcome by them. Thus, this inferior and intermediate aspiration on the stage where one proceeds by means of aspiration is called perfection.", "char_count": 373, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0463", "text_id": "samdhinirmocana_sutra", "passage_index": 463, "text": "2. “Then, bodhisattvas possess virtuous qualities that they have practiced during further immeasurable periods of time. When defilements arise in them, these bodhisattvas overcome them and cannot be overcome by them. Thus, taking hold of these qualities beginning with the first stage is called immediate perfection.", "char_count": 316, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0464", "text_id": "samdhinirmocana_sutra", "passage_index": 464, "text": "3. “Next, bodhisattvas possess virtuous qualities that they have practiced during even longer immeasurable periods of time. In the bearer of such qualities, no defilement arises at all. Thus, taking hold of these qualities beginning with the eighth stage is called great perfection.”", "char_count": 283, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0465", "text_id": "samdhinirmocana_sutra", "passage_index": 465, "text": "9.28\n“Blessed One, how many kinds of latent dispositions toward defilements are there on the stages?”", "char_count": 101, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0466", "text_id": "samdhinirmocana_sutra", "passage_index": 466, "text": "“Avaloki­teśvara, there are three: 1. “The latent dispositions that destroy the factors conducive to the manifestation of defilements are as follows: on the first five stages, the factors conducive to the manifestation of innate defilements are non-innate defilements. At that point, these factors do not manifest. As a consequence, these latent dispositions are called latent dispositions that destroy the factors conducive [to the manifestation of defilements].", "char_count": 463, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0467", "text_id": "samdhinirmocana_sutra", "passage_index": 467, "text": "2. “The latent dispositions of limited power are as follows: on the sixth and seventh stages, subtle aspects of the latent dispositions manifest and through practice are suppressed. Therefore, as a consequence of this subtle manifestation, these latent dispositions are called latent dispositions of limited power.", "char_count": 314, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0468", "text_id": "samdhinirmocana_sutra", "passage_index": 468, "text": "3. “The subtle latent dispositions are as follows: on the eighth stage and above, defilements do not manifest at all because there only remain cognitive obstructions to be cleared. Therefore, these latent dispositions are called subtle latent dispositions.”", "char_count": 257, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0469", "text_id": "samdhinirmocana_sutra", "passage_index": 469, "text": "9.29\n“Blessed One, how many kinds of elimination of corruption characterize these latent dispositions?”", "char_count": 103, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0470", "text_id": "samdhinirmocana_sutra", "passage_index": 470, "text": "“Avaloki­teśvara, there are three kinds: (1) the elimination of superficial corruption characterizes the first and the second type of latent dispositions] (2) the elimination of deeper corruption characterizes the third type of latent dispositions, and (3) since the elimination of the innermost corruption is the state in which there are no latent dispositions at all, I have taught that it is the Buddha Stage.”", "char_count": 413, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0471", "text_id": "samdhinirmocana_sutra", "passage_index": 471, "text": "9.30\n“Blessed One, after how many eons are these types of corruption eliminated?”", "char_count": 81, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0472", "text_id": "samdhinirmocana_sutra", "passage_index": 472, "text": "“Avaloki­teśvara, they are abandoned within three incalculable periods of time‍—within immeasurable eons, seasons, moons, half-moons, days and nights, days, half days, hours, minutes, seconds, or split seconds.”", "char_count": 211, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0473", "text_id": "samdhinirmocana_sutra", "passage_index": 473, "text": "9.31\n“Blessed One, how should the defining characteristic, the fault, and the positive quality of defilements arising in bodhisattvas be known?”", "char_count": 144, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0474", "text_id": "samdhinirmocana_sutra", "passage_index": 474, "text": "1. “Avaloki­teśvara, defilements arising in bodhisattvas have the defining characteristic of nondefilement. Why? Because they fully realize the domain of truth, which is only determined on the first stage. On account of this, the defilements of bodhisattvas arise only with full awareness, not unconsciously. Therefore, [defilements arising in bodhisattvas have] the defining characteristic of nondefilements.", "char_count": 409, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0475", "text_id": "samdhinirmocana_sutra", "passage_index": 475, "text": "2. “Because they do not have the capacity to produce suffering in [bodhisattvas’] own [mental] continuums, they are faultless.", "char_count": 126, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0476", "text_id": "samdhinirmocana_sutra", "passage_index": 476, "text": "3. “Because they are the cause dispelling the suffering from the world of beings, they have boundless positive qualities.”", "char_count": 122, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0477", "text_id": "samdhinirmocana_sutra", "passage_index": 477, "text": "“Blessed One, if even the defilements arising in this way in bodhisattvas outshine the roots of virtue produced by all beings, hearers, and solitary realizers to such an extent, what need is there to mention their other positive qualities? The supreme value of the bodhisattvas’ awakening is truly amazing!", "char_count": 306, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0478", "text_id": "samdhinirmocana_sutra", "passage_index": 478, "text": "9.32\n“Blessed One, what was your underlying intention when you declared that the vehicle of the hearers and the Great Vehicle constitute the Single Vehicle?”", "char_count": 157, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0479", "text_id": "samdhinirmocana_sutra", "passage_index": 479, "text": "“In the vehicle of the hearers, I taught the essence of various phenomena, such as the five aggregates, the six internal sense domains, the six external sense domains, and so forth. In the Great Vehicle, I presented exactly these same phenomena by teaching them in terms of a single principle, the domain of truth. Therefore, I did not declare that [these two] vehicles are distinct from one another. Those who conceptualize these teachings exclusively according to their literal meaning also conceptualize these [two] vehicles as being distinct‍—some by superimposing, others by negating. As a consequence, they think that the two vehicles are contradictory and thus refute one another. This is what I had in mind when I taught the Single Vehicle.”", "char_count": 749, "concepts_mentioned": ["prasanga", "five_aggregates"]}
{"id": "samdhinirmocana_sutra_p0480", "text_id": "samdhinirmocana_sutra", "passage_index": 480, "text": "9.33\nThen, at that moment, the Blessed One spoke these verses:", "char_count": 62, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0481", "text_id": "samdhinirmocana_sutra", "passage_index": 481, "text": "“The very teachings on the nature of various phenomena \nTaught in the lower and higher vehicles \nAre teachings of a single principle. \nThis is why I did not declare the vehicles to be distinct from one another. \n“Those who conceptualize according to the literal meaning of the teachings \nThink that these vehicles are contradictory \nAs a result of their superimpositions and negations, \nAnd so from delusion arise various opinions. \n“The buddhas taught as the Great Vehicle \nWhat is included within the stages of a bodhisattva and a buddha, \nThe names of these stages, and their adverse factors, specific arising, aspiration, and training. \nThose who will exert themselves in this will become buddhas.” \nThen, the bodhisattva Avaloki­teśvara asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”", "char_count": 914, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0482", "text_id": "samdhinirmocana_sutra", "passage_index": 482, "text": "The Blessed One answered, “Avaloki­teśvara, this is a teaching of definitive meaning on the stages and the perfections. Keep it in mind as The Teaching of Definitive Meaning on the Stages and the Perfections. As the Blessed One expounded this teaching, seventy-five thousand bodhisattvas obtained the bodhisattva’s concentration, the light of the Great Vehicle.", "char_count": 361, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0483", "text_id": "samdhinirmocana_sutra", "passage_index": 483, "text": "This was the chapter of the bodhisattva Avaloki­teśvara‍—the ninth chapter.", "char_count": 75, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0484", "text_id": "samdhinirmocana_sutra", "passage_index": 484, "text": "10.\nChapter 10\n10.1\nThen the bodhisattva Mañjuśrī addressed the Blessed One, “Blessed One, when you mention ‘the truth body of the tathāgatas,’ what is the defining characteristic of this truth body of the tathāgatas?”", "char_count": 218, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0485", "text_id": "samdhinirmocana_sutra", "passage_index": 485, "text": "The Blessed One answered, “Mañjuśrī, the truth body of the tathāgatas is characterized when one has fully achieved a shift in one’s basis of existence, the emergence [from cyclic existence] through the practice of the stages and the perfections. Because of the two [following] reasons, you should know that this truth body is characterized by inconceivability: (1) it is beyond mental elaborations and is not produced by intentional action, (2) while beings are fixated on mental elaborations and produced by intentional action.”", "char_count": 529, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0486", "text_id": "samdhinirmocana_sutra", "passage_index": 486, "text": "10.2\n“Blessed One, is the shift in the hearers’ and solitary realizers’ basis of existence also designated as the truth body?”", "char_count": 126, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0487", "text_id": "samdhinirmocana_sutra", "passage_index": 487, "text": "“Mañjuśrī, it is not.” “Blessed One, how should it be called?”", "char_count": 62, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0488", "text_id": "samdhinirmocana_sutra", "passage_index": 488, "text": "“Mañjuśrī, it should be called the liberation body. With regard to the liberation body, the tathāgatas are similar and equal to the hearers and solitary realizers, but, on account of the truth body, they are distinctively superior to them. This being so, they are also distinctively superior to them in terms of the distinctively immeasurable aspect of their positive qualities. This is not easy to illustrate with examples.”", "char_count": 425, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0489", "text_id": "samdhinirmocana_sutra", "passage_index": 489, "text": "10.3\n“Blessed One, how should we consider those who have the characteristic of manifesting themselves through the birth of a tathāgata?”", "char_count": 136, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0490", "text_id": "samdhinirmocana_sutra", "passage_index": 490, "text": "“Mañjuśrī, those who have the characteristic of the emanation body resemble those who manifest in the world realms. You should see them as those whose characteristic is to be established by the sovereign power of the buddhas, being fully adorned with the ornaments of the tathāgatas’ qualities. The truth body does not have this manifestation of arising.”", "char_count": 355, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0491", "text_id": "samdhinirmocana_sutra", "passage_index": 491, "text": "10.4\n“Blessed One, how should we consider the skillful means employed by the emanation body [for the sake of liberating beings from cyclic existence]?”", "char_count": 151, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0492", "text_id": "samdhinirmocana_sutra", "passage_index": 492, "text": "“Mañjuśrī, being conceived in a family renowned to be powerful or honorable in all the buddha fields of the trichiliocosm, taking birth, growing up, enjoying desirous objects, leaving home, displaying immediately the practice of austerities, renouncing them, and displaying all the stages of the complete and perfect awakening should be considered as the skillful means of the emanation body.”", "char_count": 393, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0493", "text_id": "samdhinirmocana_sutra", "passage_index": 493, "text": "“Blessed One, through which teachings emanating from their sovereign power do the tathāgatas bring to maturity those spiritually immature beings who have been converted? How do they liberate spiritually mature beings by means of the very referential object [taught in the Great Vehicle]?”", "char_count": 288, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0494", "text_id": "samdhinirmocana_sutra", "passage_index": 494, "text": "“Mañjuśrī, they bring them to maturity through three teachings: the sūtras, the Vinaya, and the mātṛkās.”", "char_count": 105, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0495", "text_id": "samdhinirmocana_sutra", "passage_index": 495, "text": "10.5\n“Blessed One, what are the sūtras, the Vinaya, and the mātṛkās?”", "char_count": 69, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0496", "text_id": "samdhinirmocana_sutra", "passage_index": 496, "text": "“Mañjuśrī, it is like this: sūtras are teachings that gather the subject matter of various Dharma methods in four, nine, or twenty-nine topics.", "char_count": 143, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0497", "text_id": "samdhinirmocana_sutra", "passage_index": 497, "text": "1. “What are the four topics? They are (i) what was heard, (ii) taking refuge, (iii) the training, and (iv) the awakening.", "char_count": 122, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0498", "text_id": "samdhinirmocana_sutra", "passage_index": 498, "text": "2. “What are the nine topics? They are (i) concepts of sentient beings, (ii) their possessions, (iii) their birth, (iv) their existence after birth, (v) their affliction and purification, (vi) their diversity, (vii) the teacher, (viii) the teaching, and (ix) the assembly.", "char_count": 272, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0499", "text_id": "samdhinirmocana_sutra", "passage_index": 499, "text": "3. “What are the twenty-nine topics? They are the topics related to affliction: (i) [the phenomena] included in the conditioned, (ii) their progressive activity, (iii) the cause of their arising in future lives once they have been conceptualized as a person, and (iv) the cause of their arising in future lives once they have been conceptualized as phenomena.", "char_count": 359, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0500", "text_id": "samdhinirmocana_sutra", "passage_index": 500, "text": "“They are also the topics related to purification: (v) the referential objects that are taken as reference points; (vi) the exertion in [the practice of] these very [objects]; (vii) mental abiding; (viii) blissful abiding in this very life; (ix) the referential objects that liberate from all suffering; (x) the three kinds of comprehension, which are the comprehension of the basis of error, the comprehension of the basis of error with respect to beings’ conceptions for nonpractitioners, and the comprehension of the basis of humility for those who practice Dharma; (xi) the basis of practice; (xii) the actualization [of practice]; (xiii) the practice; (xiv) [the practice] as the central activity; (xv) its aspects; (xvi) its referential objects; (xvii) the skills in the investigation of what has already been eliminated and what not yet been eliminated; (xviii) [the factors] that are distractions from practice; (xix) [the factors] that are not distractions from practice; (xx) the source of nondistraction; (xxi) the yoga of clear mindfulness that is protected by the practice; (xxii) the benefit of practice; (xxiii) its stability; (xiv) the unification with the lord of the noble [practice]; (xv) the unification with its retinue and entourage; (xxvi) the realization of true reality; (xxvii) the attainment of nirvāṇa; (xxviii) the fact that the well-expounded Dharma and Vinaya are superior to the correct views of mundane beings and all nonpractitioners; and (xxix) the impairments resulting from not practicing.", "char_count": 1526, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0501", "text_id": "samdhinirmocana_sutra", "passage_index": 501, "text": "Thus, Mañjuśrī, without practicing the well-expounded Dharma and Vinaya, impairments will ensue, and this is not because one has faulty views.", "char_count": 142, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0502", "text_id": "samdhinirmocana_sutra", "passage_index": 502, "text": "10.6\n“Mañjuśrī, the Vinaya is my teaching on prātimokṣa for hearers and bodhisattvas, as well as that which is associated with it.”", "char_count": 131, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0503", "text_id": "samdhinirmocana_sutra", "passage_index": 503, "text": "“Blessed One, how many topics are included in [the teaching on the] prātimokṣa of bodhisattvas?”", "char_count": 96, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0504", "text_id": "samdhinirmocana_sutra", "passage_index": 504, "text": "“Mañjuśrī, there are seven topics: (1) the teachings on the ceremony of taking [the vows of the bodhisattva discipline], (2) the teachings on the basis of serious downfalls, (3) the teachings on the basis of transgressions, (4) the teachings on the nature of transgressions, (5) the teachings on the nature of what are not transgressions, (6) the teachings on the emergence from transgressions, and (7) the teachings on the abandonment of the vows.", "char_count": 448, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0505", "text_id": "samdhinirmocana_sutra", "passage_index": 505, "text": "10.7\n“Mañjuśrī, the mātṛkās are the teachings that I imparted and categorized into eleven topics. What are these eleven topics? They are (1) the defining characteristic of the conventional, (2) the defining characteristic of the ultimate, (3) the defining characteristic of referential objects consisting of the awakening factors, (4) the defining characteristic of their features; (5) the defining characteristic of the[ir] nature, (6) the defining characteristic of their result, (7) the defining characteristic of the description of the experience of them, (8) the defining characteristic of the factors disrupting them, (9) the defining characteristic of the factors conducive to them, (10) the defining characteristic of the defects related to them, and (11) the defining characteristic of their benefit.", "char_count": 809, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0506", "text_id": "samdhinirmocana_sutra", "passage_index": 506, "text": "1. “Mañjuśrī, consider that the defining characteristic of the conventional has three subtopics: (1) the teaching on persons, (2) the teaching on the imaginary nature, and (3) the teaching on the activity, movement, and action of phenomena.", "char_count": 240, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0507", "text_id": "samdhinirmocana_sutra", "passage_index": 507, "text": "2. “Consider the defining characteristic of the ultimate in terms of the teaching on the seven aspects of true reality.", "char_count": 119, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0508", "text_id": "samdhinirmocana_sutra", "passage_index": 508, "text": "3. “Consider the defining characteristic of referential objects in terms of the teaching on all the things corresponding to cognitive objects.", "char_count": 142, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0509", "text_id": "samdhinirmocana_sutra", "passage_index": 509, "text": "4. “Consider the defining characteristic of [their] features in terms of the teaching on the eight features of the analysis of cognitive objects. What are these eight? They are (i) the truth of cognitive objects, (ii) their determination, (iii) their faults, (iv) their positive qualities, (v) the methods for analyzing, (vi) the processes related to them, (vii) the principles of reason, and (viii) the condensed and extensive presentations of cognitive objects.", "char_count": 463, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0510", "text_id": "samdhinirmocana_sutra", "passage_index": 510, "text": "i. “With respect to these eight points, the truth of cognitive objects is true reality.", "char_count": 87, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0511", "text_id": "samdhinirmocana_sutra", "passage_index": 511, "text": "ii. “The determination of cognitive objects consists in establishing the person or the imaginary essence or in establishing categorical, analytical, interrogative, and dismissive answers as well as secret instructions.", "char_count": 218, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0512", "text_id": "samdhinirmocana_sutra", "passage_index": 512, "text": "iii. “The faults of cognitive objects are the defects of phenomena related to affliction, which I have taught in several ways.", "char_count": 126, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0513", "text_id": "samdhinirmocana_sutra", "passage_index": 513, "text": "iv. “The positive qualities of cognitive objects are the benefits arising from phenomena related to purification, which I have taught in several ways.", "char_count": 150, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0514", "text_id": "samdhinirmocana_sutra", "passage_index": 514, "text": "v. “The methods for analyzing cognitive objects includes six points: (a) the method for analyzing the meaning of true reality; (b) the method for analyzing attainments; (c) the method for analyzing explanations; (d) the method for analyzing the elimination of the two extremes; (e) the method for analyzing the inconceivable; and (f) the method for analyzing the underlying intention.", "char_count": 384, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0515", "text_id": "samdhinirmocana_sutra", "passage_index": 515, "text": "vi. “The processes related to cognitive objects are the three times, the three defining characteristics of the conditioned, and the four conditions.", "char_count": 148, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0516", "text_id": "samdhinirmocana_sutra", "passage_index": 516, "text": "vii. “There are four principles of reason in the analysis of cognitive objects: (a) the principle of reason based on dependence, (b) the principle of reason based on cause and effect, (c) the principle of reason based on logical proof, and (d) the principle of reason based on the nature of phenomena itself.", "char_count": 308, "concepts_mentioned": ["dharmadhatu"]}
{"id": "samdhinirmocana_sutra_p0517", "text_id": "samdhinirmocana_sutra", "passage_index": 517, "text": "a. “The arising of conditioned phenomena and the causes for their being expressed through conventions, as well as related causal conditions, constitute the principle of reason based on dependence.", "char_count": 196, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0518", "text_id": "samdhinirmocana_sutra", "passage_index": 518, "text": "b. “The causes that will bring about a result, a completion, or an action once phenomena have arisen, as well as related causal conditions, constitute the principle of reason based on cause and effect.", "char_count": 201, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0519", "text_id": "samdhinirmocana_sutra", "passage_index": 519, "text": "c. “The causes establishing the meaning and bringing about the valid understanding of the thesis, the demonstration, and the statement of a proof, as well as related causal conditions, constitute the principle of reason based on logical proof. This logical proof is, moreover, of two kinds: valid and invalid. Among these, five are characterized as valid and seven as invalid. What are the five logical proofs characterized as valid? They are the logical proofs characterized by (I) a perception that is a direct cognition of the thing to establish, (II) a perception that is a direct cognition of something existing in dependence on the thing to establish, (III) a demonstration through an instance belonging to the same class, (IV) an actual demonstration, and (V) a citation from a valid scripture.", "char_count": 801, "concepts_mentioned": ["pratityasamutpada"]}
{"id": "samdhinirmocana_sutra_p0520", "text_id": "samdhinirmocana_sutra", "passage_index": 520, "text": "“With regard to those five logical proofs: I. “The logical proof characterized by the perception that is a direct cognition of the thing to establish consists [for example] in perceiving through a direct cognition that all conditioned phenomena are impermanent, suffering, and without a self as well as anything conforming to this.", "char_count": 331, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0521", "text_id": "samdhinirmocana_sutra", "passage_index": 521, "text": "II. “The logical proof characterized by a direct cognition of something existing in dependence on the thing to establish consists in inferring something not directly perceptible by means of something [directly perceptible], as well as in anything conforming to this, [for example], (A) the perception as a direct cognition of the principle of impermanence that exists in dependence on the things to establish, [namely,] the momentariness of all conditioned phenomena, the existence of a next life, and the consequence of good and bad deeds; (B) the perception as direct cognition of the diversity of beings that exists in dependence on the thing to establish, [namely,] the diversity of karma; or (C) the direct cognition of the happiness and suffering of beings that exists in dependence on the things to establish, [namely,] virtue and nonvirtue].", "char_count": 849, "concepts_mentioned": ["pratityasamutpada", "prasanga"]}
{"id": "samdhinirmocana_sutra_p0522", "text_id": "samdhinirmocana_sutra", "passage_index": 522, "text": "III. “You should know that the logical proof characterized by a demonstration through an instance belonging to the same class of phenomena consists in anything conforming to this, [for example] in the demonstration of external and internal conditioned phenomena through (A) the perception of death and rebirth, being born and other forms of suffering, and causal dependence, which are established as facts in all worlds or (B) the perception of wealth and misery, which are established as facts in all worlds, including those of future lives.", "char_count": 542, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0523", "text_id": "samdhinirmocana_sutra", "passage_index": 523, "text": "IV. “Thus, you should know that a logical proof characterized by one of the three proofs mentioned above is an actual demonstration because it is conclusive with respect to the thing that must be established.", "char_count": 208, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0524", "text_id": "samdhinirmocana_sutra", "passage_index": 524, "text": "V. “Mañjuśrī, you should know that the logical proof characterized by a citation from a valid scripture consists in the words taught by quoting the omniscient ones, such as ‘Nirvāṇa is peace’ and other similar statements.", "char_count": 221, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0525", "text_id": "samdhinirmocana_sutra", "passage_index": 525, "text": "“Therefore, on account of these five kinds of characteristics, an analysis of cognitive objects founded on the principle of reason based on logical proof is valid. Because such an analysis is valid, you should rely on it.”", "char_count": 222, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0526", "text_id": "samdhinirmocana_sutra", "passage_index": 526, "text": "“Blessed One, how many qualities do those we should consider as having the defining characteristics of the omniscient tathāgatas have?”", "char_count": 135, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0527", "text_id": "samdhinirmocana_sutra", "passage_index": 527, "text": "“Mañjuśrī, they have five qualities: (A) wherever they manifest, they are renowned in this world for their omniscience; (B) they have the thirty-two marks of a great being; (C) by means of their ten powers, they eliminate all qualms affecting beings; (D) the words of the Dharma they teach through the four kinds of assurance cannot be refuted or disputed by any opponent; (E) on the basis of their Dharma and Vinaya, the eightfold noble path as well as the four noble truths manifest for those who have renounced cyclic existence. Thus, you should know that their manifestation, marks, elimination of doubts, freedom from refutations and disputes, and support [for those who have renounced cyclic existence] constitute the defining characteristic of the omniscient tathāgatas.", "char_count": 777, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0528", "text_id": "samdhinirmocana_sutra", "passage_index": 528, "text": "“Thus, the principle of reason based on logical proof is valid on account of the five characteristics included within these valid cognitions: direct cognitions, inferences, and authoritative scriptures.", "char_count": 202, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0529", "text_id": "samdhinirmocana_sutra", "passage_index": 529, "text": "“What are the seven logical proofs characterized as invalid? They are the logical proofs characterized by (I) a perception that conforms with something other than the thing to be established, (II) a perception that does not conform with anything other than the thing to establish, (III) a perception that conforms with all things, (IV) a perception that does not conform with anything, (V) a demonstration through an instance belonging to a different class of phenomena, (VI) a demonstration that is not actually demonstrating anything, and (VII) a citation drawn from an invalid scripture.", "char_count": 590, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0530", "text_id": "samdhinirmocana_sutra", "passage_index": 530, "text": "“The logical proof characterized by a perception that does not conform with anything is ascertained when the defining characteristics of the proof and the premise do not conform with one another because they are incompatible in terms of reason, essence, karma, quality, or cause and effect.", "char_count": 290, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0531", "text_id": "samdhinirmocana_sutra", "passage_index": 531, "text": "“Mañjuśrī, the logical proof characterized by a perception that does not conform with anything is comprised by the logical proof characterized by a perception that conforms with something other than the thing to be established and similar instances. This proof is therefore inconclusive with respect to the thing to establish. This is called an unestablished logical proof.", "char_count": 373, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0532", "text_id": "samdhinirmocana_sutra", "passage_index": 532, "text": "“Moreover, the logical proof characterized by a perception that conforms with all things is comprised by the logical proof characterized by a perception that does not conform with anything other than the thing to establish and similar instances. This proof is therefore inconclusive with respect to the thing to establish. This is also called an unestablished logical proof.", "char_count": 374, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0533", "text_id": "samdhinirmocana_sutra", "passage_index": 533, "text": "“Because these logical proofs are not established, the analysis is invalid according to the principle of reason based on logical proof. Since this analysis is invalid, you should not rely on it. You should know that the logical proof characterized by a citation from an invalid scripture is invalid by nature.", "char_count": 309, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0534", "text_id": "samdhinirmocana_sutra", "passage_index": 534, "text": "d. “Whether tathāgatas manifest or not, the constancy of the domain of truth, the nature of phenomena, on account of the constancy of phenomena, constitutes the principle of reason based on the nature of phenomena.", "char_count": 214, "concepts_mentioned": ["dharmadhatu"]}
{"id": "samdhinirmocana_sutra_p0535", "text_id": "samdhinirmocana_sutra", "passage_index": 535, "text": "viii. “The condensed and the extensive presentation of cognitive objects consists of first summarizing, then analyzing words and sections of the teaching, and finally concluding the explanation.", "char_count": 194, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0536", "text_id": "samdhinirmocana_sutra", "passage_index": 536, "text": "5. “The defining characteristic of the nature of awakening factors consists in the apprehension of a referential object together with its aspects, as I have taught, such as the awakening factors, the four applications of mindfulness, and so on.", "char_count": 244, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0537", "text_id": "samdhinirmocana_sutra", "passage_index": 537, "text": "6. “The defining characteristic of their result is the accomplishment of their result, the mundane and supramundane positive qualities, by abandoning the defilements associated with the mundane or the supramundane phenomena.", "char_count": 224, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0538", "text_id": "samdhinirmocana_sutra", "passage_index": 538, "text": "7. “The defining characteristic of accounts telling how one experiences them as one proclaims them, explains them, and correctly teach them to others is the analytical knowledge of the gnosis that liberates within true reality.", "char_count": 227, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0539", "text_id": "samdhinirmocana_sutra", "passage_index": 539, "text": "8. “The defining characteristic of the factors disrupting them is the afflicted phenomenon in the form of an obstacle to the practice of these very awakening factors.", "char_count": 166, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0540", "text_id": "samdhinirmocana_sutra", "passage_index": 540, "text": "9. “The defining characteristic of the factors conducive to them is the phenomenon useful to [enhancing] them.", "char_count": 110, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0541", "text_id": "samdhinirmocana_sutra", "passage_index": 541, "text": "10.” The defining characteristic of defects related to them is the fault interrupting them.", "char_count": 91, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0542", "text_id": "samdhinirmocana_sutra", "passage_index": 542, "text": "11. “Mañjuśrī, you should know that the defining characteristic of their benefit consists in their corresponding positive qualities.”", "char_count": 133, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0543", "text_id": "samdhinirmocana_sutra", "passage_index": 543, "text": "10.8\nThen, the bodhisattva Mañjuśrī further said to the Blessed One, “Blessed One, please explain the meaning of the formula through which bodhisattvas comply with the underlying intention of the profound Dharma expounded by the tathāgatas, the complete meaning of the sūtras, the Vinaya, and the mātṛkās that is not known by those not following you.”", "char_count": 351, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0544", "text_id": "samdhinirmocana_sutra", "passage_index": 544, "text": "“Mañjuśrī, listen. I will explain to you the complete meaning of the formula so that bodhisattvas will in this way understand my underlying intention. Mañjuśrī, the possessors of qualities resulting from affliction and purification are all without movement and without a person. This is why I taught that all phenomena are in every respect beyond activity. It is not the case that the possessors of qualities resulting from affliction first became afflicted and will then become purified from these afflictions or that the possessors of qualities resulting from purification have become purified from afflictions they previously acquired. Thus, foolish ordinary beings rely on views resulting from their latent dispositions, on account of which they wrongly conceive the body afflicted by corruption as the essence of phenomena and persons.", "char_count": 840, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0545", "text_id": "samdhinirmocana_sutra", "passage_index": 545, "text": "As a consequence, reifying [the ego through concepts such as] ‘I’ and ‘mine,’ they mistakenly conceive of the following notions: ‘I see,’ ‘I hear,’ ‘I smell,’ ‘I taste,’ ‘I touch,’ ‘I am conscious,’ ‘I eat,’ ‘I do,’ ‘I am afflicted,’ and ‘I am purified.’", "char_count": 254, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0546", "text_id": "samdhinirmocana_sutra", "passage_index": 546, "text": "“Thus, those who understand this fact as it really is abandon the body afflicted by corruption and instead obtain the body that is not a support for any defilement, being pure, free from mental elaborations, unconditioned, and unproduced by intentional action. Mañjuśrī, you should know that this is the complete meaning of the formula.”", "char_count": 337, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0547", "text_id": "samdhinirmocana_sutra", "passage_index": 547, "text": "Then, at that moment, the Blessed One spoke these verses: “The possessors of qualities resulting from affliction and purification \nAre all without movement and without a person; \nTherefore, I declare them to be without activity, \nAs they are neither purified nor afflicted, be it in the past or the future. \n“Relying on views resulting from their latent dispositions, \nOn account of which they wrongly conceive the body afflicted by corruption, \nThey reify [the ego through concepts such as] ‘I’ and ‘mine.’ \nAs a consequence, notions arise, such as ‘I see,’ ‘I eat,’ ‘I do,’ ‘I am afflicted,’ and ‘I am purified.’ \n“Thus, those who understand this fact as it really is \nAbandon the body afflicted by corruption \nAnd instead will obtain a body that is not a basis for any defilement, \nBeing free from mental elaborations and unconditioned.”\n10.9\n“Blessed One, how should we know the defining characteristic of the arising of the tathāgatas’ mind?”", "char_count": 947, "concepts_mentioned": ["prasanga"]}
{"id": "samdhinirmocana_sutra_p0548", "text_id": "samdhinirmocana_sutra", "passage_index": 548, "text": "“Mañjuśrī, tathāgatas are not characterized by mind, thought, or cognition. However, you should know that, similar to an emanation, the tathāgatas’ mind arises in the way of something that is not produced by intentional action.”", "char_count": 228, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0549", "text_id": "samdhinirmocana_sutra", "passage_index": 549, "text": "“Blessed One, if the truth body of the tathāgatas is not produced at all by intentional action, how then could their mind arise without being produced by intentional action?”", "char_count": 174, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0550", "text_id": "samdhinirmocana_sutra", "passage_index": 550, "text": "“Mañjuśrī, their mind arises on account of a previous intentional action, namely, the practice of skillful means and wisdom. Mañjuśrī, it is like this: although awakening from a state of sleep in which there is no thought ensues [spontaneously] without resulting from intentional action, one will awaken due to previous intentional actions. Although the emergence from the absorption in the state of cessation is not produced by intentional action, one will emerge from it merely due to previous intentional actions. Just as the mind arises from a state of sleep or from the absorption in the state of cessation, you should know that the tathāgatas’ mind also arises due to previous intentional actions such as the practice of skillful means and wisdom.”", "char_count": 754, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0551", "text_id": "samdhinirmocana_sutra", "passage_index": 551, "text": "“Blessed One, should we say that the mind emanated by tathāgatas exists or not?”", "char_count": 80, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0552", "text_id": "samdhinirmocana_sutra", "passage_index": 552, "text": "“Mañjuśrī, [their] mind neither exists nor does not exist, because it is causally independent and causally dependent.”", "char_count": 118, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0553", "text_id": "samdhinirmocana_sutra", "passage_index": 553, "text": "“Blessed One, what is the sphere of activity of the tathāgatas? What is the domain of the tathāgatas? Should we consider these two as distinct?”", "char_count": 144, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0554", "text_id": "samdhinirmocana_sutra", "passage_index": 554, "text": "“Mañjuśrī, the sphere of activity of the tathāgatas consists in the pure buddha realms, the arrayed ornaments of inconceivable and boundless positive qualities common to all tathāgatas. The domain of the tathāgatas comprises five domains: the domain of the surrounding universe, the domain of beings, the domain of Dharma, the domain of discipline, and the domain of methods of discipline. There is a distinction between the two.”", "char_count": 430, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0555", "text_id": "samdhinirmocana_sutra", "passage_index": 555, "text": "10.10\n“Blessed One, how should we understand the defining characteristic of the tathāgatas’ complete and perfect awakening, of their turning of the wheel of Dharma, and of their great parinirvāṇa?”", "char_count": 197, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0556", "text_id": "samdhinirmocana_sutra", "passage_index": 556, "text": "“Mañjuśrī, the tathāgatas are characterized by nonduality. They are neither completely and perfectly awakened nor not completely and perfectly awakened; they neither turn the wheel of Dharma nor do not turn the wheel of Dharma; they neither [attain] the great parinirvāṇa nor do not attain the great parinirvāṇa. This is because the truth body is utterly pure and the emanation body constantly manifests.”", "char_count": 405, "concepts_mentioned": ["nonduality"]}
{"id": "samdhinirmocana_sutra_p0557", "text_id": "samdhinirmocana_sutra", "passage_index": 557, "text": "“Blessed One, why should we consider that the merit produced by beings on account of seeing, hearing, or serving the tathāgatas’ emanation body arises from the tathāgatas?”", "char_count": 172, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0558", "text_id": "samdhinirmocana_sutra", "passage_index": 558, "text": "“Mañjuśrī, it is because these activities consist in taking a superior referential object thanks to the tathāgatas, and also because the emanation body is the tathāgatas’ sovereign power.”", "char_count": 188, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0559", "text_id": "samdhinirmocana_sutra", "passage_index": 559, "text": "“Blessed One, since this does not seem to be produced by intentional action, why is it that the great light of gnosis manifests in beings solely through the truth body of the tathāgatas and that innumerable emanated reflections also manifest [as the tathāgatas’ emanation body], while this light and its reflections do not manifest from the hearers’ and solitary realizers’ liberation body?”", "char_count": 391, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0560", "text_id": "samdhinirmocana_sutra", "passage_index": 560, "text": "“Mañjuśrī, while this does not seem to be produced by intentional action, on account of the power of very strong beings and the force of beings’ karma, a great light manifests to beings from water and fire crystals produced from the disks of the moon and sun. However, it does not manifest from water and fire crystals produced from other sources. From a precious gem that has been well polished through [intentional] action, reflections corresponding to its engraving manifest [when it is placed before a light source]. However, they do not manifest from another unpolished gem. Likewise, because the truth body of the tathāgatas also is established by having been purified through the practice of skillful means and insight focusing on the immeasurable domain of truth, the great light of gnosis manifests in beings, and innumerable emanated reflections arise. However, they do not manifest from the hearers’ and solitary realizers’ liberation body.”", "char_count": 952, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0561", "text_id": "samdhinirmocana_sutra", "passage_index": 561, "text": "10.11\n“Blessed One, you said that, through the force of the tathāgatas’ and bodhisattvas’ sovereign power, one can obtain an excellent body in the realm of desire, such as that of a warrior or a brahman, a body that is like a great sāla tree, or the excellent body of a god residing in the realm of desire, the realm of form, or the realm of the formless. Blessed One, what was your underlying intention with regard to this?”", "char_count": 425, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0562", "text_id": "samdhinirmocana_sutra", "passage_index": 562, "text": "“Mañjuśrī, by means of their sovereign power, tathāgatas teach as they are the path and practices through which one obtains all these excellent bodies. Those accomplishing these path and practices will always obtain all these perfect bodies, while those who reject or denigrate these path and practices, as well as those who have animosity or resentment toward them, will always obtain all kinds of miserable bodies upon their death. Mañjuśrī, on account of this skillful means, you should know in this way that, because of the sovereign power of the tathāgatas, one will be reborn in a perfect body as well as in a miserable one.”", "char_count": 631, "concepts_mentioned": ["skillful_means"]}
{"id": "samdhinirmocana_sutra_p0563", "text_id": "samdhinirmocana_sutra", "passage_index": 563, "text": "10.12\n“Blessed One, in the universes that are impure and pure, what is abundant? What is rare?”", "char_count": 95, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0564", "text_id": "samdhinirmocana_sutra", "passage_index": 564, "text": "“Mañjuśrī, in the universes that are impure, eight things are abundant and two are rare. Abundant are (1) followers of traditions other than mine; (2) suffering beings; (3) beings who are different in terms of lineages, families, and communities or wealth and poverty; (4) beings engaging into wrongdoing; (5) beings who have lost their discipline; (6) beings in bad destinies; (7) followers of inferior vehicles; and (8) bodhisattvas with inferior intentions and practices. Rare are (1) the actions of bodhisattvas having superior intentions and practices and (2) the manifestation of tathāgatas.", "char_count": 597, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0565", "text_id": "samdhinirmocana_sutra", "passage_index": 565, "text": "“Mañjuśrī, in the universes that are pure, it is the opposite of this. You should know that these eight things are rare and these two things abundant.”", "char_count": 151, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0566", "text_id": "samdhinirmocana_sutra", "passage_index": 566, "text": "Then, the bodhisattva Mañjuśrī asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”", "char_count": 203, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0567", "text_id": "samdhinirmocana_sutra", "passage_index": 567, "text": "The Blessed One answered, “Mañjuśrī, this is a teaching of definitive meaning establishing the deeds of the tathāgatas. Keep it in mind as The Teaching of Definitive Meaning Establishing the Deeds of the Tathāgatas. As the Blessed One expounded this teaching, seventy-five thousand bodhisattvas obtained the perfect analytical knowledge of the truth body.", "char_count": 355, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0568", "text_id": "samdhinirmocana_sutra", "passage_index": 568, "text": "After the Blessed One had spoken these words, the prince Mañjuśrī together with the entire retinue of gods, humans, demigods, and gandharvas rejoiced and praised the words of the Blessed One.", "char_count": 191, "concepts_mentioned": []}
{"id": "samdhinirmocana_sutra_p0569", "text_id": "samdhinirmocana_sutra", "passage_index": 569, "text": "The [tenth chapter of the bodhisattva Mañjuśrī] called “The Chapter Establishing the Positive Qualities [of the Tathāgatas]” of [the sūtra of] the Great Vehicle called “Unraveling the Intent” is concluded.", "char_count": 205, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0000", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 0, "text": "The Translation The Noble Mahāyāna Sūtra The Perfection of Wisdom in Eighteen Thousand Lines", "char_count": 92, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0001", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 1, "text": "Chapter 1: Introduction We prostrate to all the buddhas and bodhisattvas.", "char_count": 73, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0002", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 2, "text": "Thus did I hear at one time.", "char_count": 28, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0003", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 3, "text": "The Lord dwelt at Rājagṛha on Gṛdhrakūṭa Hill together with a great community of monks, numbering five thousand monks, all worthy ones with the exception of one single person‍—that is, venerable Ānanda‍—with outflows dried up, without afflictions, fully controlled, with their minds well freed and their wisdom well freed, thoroughbreds, great bull elephants, with their work done, their task accomplished, with their burden laid down, with their own goal accomplished, with the fetters that bound them to existence broken, with their hearts well freed by perfect understanding, in perfect control of their whole mind; with nuns numbering five hundred‍—Yaśodharā, Mahāprajāpatī, and so on‍—and with a great many laymen and laywomen, all of them with a vision of the Dharma; and with an unbounded, infinite number of bodhisattva great beings, all of whom had acquired the dhāraṇīs, were dwellers in emptiness, their range the signless, and who had not fashioned any wishes, had acquired forbearance for the sameness of all dharmas, had acquired the dhāraṇī of nonattachment, with imperishable clairvoyant knowledges, and with speech worth listening to; who were not hypocrites, not fawners, without thoughts of reputation and gain; who were Dharma teachers without thought of compensation, with perfect forbearance for the deep dharmas, who had obtained the fearlessnesses, and who had transcended all the works of Māra, who had cut the continuum of karmic obscuration, were skillful in expounding the analysis of investigations into phenomena, with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out, with smiling countenances, forward in addressing others, without a frown on their faces, skillful in communicating with others in chanted verse, without feelings of depression, without losing the confidence giving a readiness to speak, and endowed with fearlessness when surpassing endless assemblies; who were skilled in going forth during an ananta of one hundred million eons, understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation; who were skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge, with unobstructed thoughts, and endowed with extreme patience; who were skilled in causing entry into reality just as it is, having appropriated all the endless arrays of the buddhafields through prayer and setting out, with the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated; who were skillful in soliciting innumerable buddhas; who were skillful in eliminating the various views, propensities, obsessions, and defilements; and who were skillful in accomplishing a hundred thousand feats through meditative concentration.", "char_count": 2890, "concepts_mentioned": ["sunyata"]}
{"id": "ashtasahasrika_prajnaparamita_p0004", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 4, "text": "That is, he was together with the bodhisattva great beings Bhadrapāla, Ratnākara, Ratnagarbha, Ratnadatta, Susārthavaha, Varuṇadeva, Guhyagupta, Indradatta, Uttaramatin, Viśeṣamatin, Vardhamāna­matin, Anantamati, Amoghadarśin, Anāvaraṇamatin, Susaṃprasthita, Su­vikrānta­vikrāmin, Anantavīrya, Nityodyukta, Nityaprayukta, Anikṣiptadhura, Sūryagarbha, Anupamamatin, and Avalokiteśvara, Mahā­sthāma­prāpta, Mañjuśrī Kumārabhūta, Māra­bala­pramardin, Vajramatin, Ratna­mudrā­hasta, Nityotkṣipta­hasta, Mahā­karuṇā­cinta, Mahāvyūha, Vyūharāja, and Merukūṭa, the bodhisattva great being Maitreya, and many hundreds of thousands of one hundred million billion other bodhisattvas as well.", "char_count": 681, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0005", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 5, "text": "Thereupon the Lord, having himself arranged the lion throne, sat down with his legs crossed, holding his body erect, intent on fixing mindfulness, and entered into the meditative stabilization, samādhirāja by name, in which all meditative stabilizations are put, included, encompassed, and come to meet.", "char_count": 303, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0006", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 6, "text": "Then the Lord, mindful and self-possessed, emerged from this meditative stabilization and surveyed with his divine eye all world systems. Having done so, he beamed with his whole body. From the wheels with a thousand spokes on the soles of his feet issued sixty sixty-one hundred thousand one hundred million billion rays, from the ten toes of his feet issued sixty sixty-one hundred thousand one hundred million billion rays, and similarly from his ankles, legs, knees, thighs, hips, and navel, from his two sides, and from the śrīvatsa mark of a great person in his heart issued sixty sixty-one hundred thousand one hundred million billion rays. From his ten fingers issued sixty sixty-one hundred thousand one hundred million billion rays.", "char_count": 742, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0007", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 7, "text": "Similarly, from his two forearms, two shoulders, neck, four eyeteeth, all forty teeth, two nostrils, ears, and eyes, ūrṇā, the uṣṇīṣa on the top of his head, and from the opening of his mouth issued sixty sixty-one hundred thousand one hundred million billion rays. All these sixty sixty-one hundred thousand one hundred million billion rays pervaded the world systems in their entirety with a great illumination and lit them up. This great illumination from the light rays spread out through as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. Similarly, this great illumination from the light rays spread out through each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, northwest, below and above, and lit them up.", "char_count": 885, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0008", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 8, "text": "And all the beings who saw that light, who were touched by the illumination of those light rays, became irreversible from unsurpassed, perfect, complete awakening.", "char_count": 163, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0009", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 9, "text": "Thereupon all the Lord’s hair pores became radiant. From each of the hair pores sixty sixty-one hundred thousand one hundred million billion rays issued forth, and these rays pervaded all the world systems in the great billionfold world system with a great illumination. This great illumination from the light rays spread out through as many world systems as there are sand particles in the Gaṅgā River to the east, pervading them with a great illumination and lighting them up. Similarly, this illumination from the light rays spread out through each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, and lit them up. And all the beings who saw that light, who were touched by the illumination of those light rays, became irreversible from unsurpassed, perfect, complete awakening.", "char_count": 938, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0010", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 10, "text": "Then the Lord, with the light from the natural splendor of a tathāgata, pervaded the great billionfold world system with a great illumination. He pervaded as many world systems as there are sand particles in the Gaṅgā River to the east with this great illumination, and he similarly pervaded each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, with this great illumination. And all the beings who saw that light, who were touched by the illumination of those light rays, became irreversible from unsurpassed, perfect, complete awakening.", "char_count": 696, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0011", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 11, "text": "Thereupon the Lord extended his tongue and with it covered the great billionfold world system in its entirety. Having pervaded the great billionfold world system with his tongue, he smiled, and from his tongue again many hundred thousand one hundred million billion variously colored rays issued forth, and on all the light rays stood lotuses made of manifold precious stones, shining like gold, each with a thousand petals, variegated, beautiful, captivating, brilliant, fragrant, and soft, all completely like the kācalindika, pleasing to the touch. On the lotuses, furthermore, were seated many embodied tathāgatas, teaching Dharma‍—this very teaching of Dharma associated with the six perfections.", "char_count": 701, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0012", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 12, "text": "They went to as many world systems as there are sand particles in the Gaṅgā River to the east and taught Dharma‍—this very teaching of Dharma associated with the perfection of wisdom‍—and similarly, to each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, and taught Dharma‍—this very teaching of Dharma associated with the six perfections. And all the beings who listened to that Dharma became irreversible from unsurpassed, perfect, complete awakening.", "char_count": 611, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0013", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 13, "text": "Then the Lord, seated on that very lion throne, entered into the meditative stabilization called siṃhavikrīḍita. He enacted such a performance with his miraculous power that his performance of miraculous power shook the great billionfold world system in six ways: it shook, shook greatly, and shook violently; it quaked, quaked greatly, and quaked violently; it stirred, stirred greatly, and stirred violently; it became disturbed, greatly disturbed, and violently disturbed; it roared, roared greatly, and roared violently; and it resounded, resounded greatly, and resounded violently. At the edges it rose up and it sank down in the middle; in the middle it rose up and at the edges sank down. It became soft and oily, producing benefit and ease for all beings. Thereupon, at that moment, minute, and second, in the great billionfold world system the continuums of the hells and the animal world, and the world of Yama, were all cut.", "char_count": 935, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0014", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 14, "text": "And all the places that preclude a perfect human birth disappeared. All those beings were reborn among humans, and also among the Cāturmahā­rājika, Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods.", "char_count": 223, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0015", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 15, "text": "Thereupon, in their great joy and rejoicing these humans and gods recalled their former lives, and having recalled them approached the Lord, bowed to his feet with their heads, cupped their palms together in a gesture of prayerful supplication, and bowed forward. And so too in each of the ten directions, in as many world systems as there are sand particles in the Gaṅgā River to the east, to the south, west, and north, in the intermediate directions, and below and above, the continuums of the hells, animal worlds, and the worlds of Yama in as many world systems as there are sand particles in the Gaṅgā River were all cut too. And all the places precluding a perfect human birth disappeared. All those beings were reborn among humans and the gods. Thereupon these humans and gods recalled their former lives.", "char_count": 813, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0016", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 16, "text": "In their great joy and rejoicing they then approached the buddhas in their respective buddhafields, bowed to their feet with their heads, and with palms together in a gesture of prayerful supplication bowed forward.", "char_count": 215, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0017", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 17, "text": "Then, in the great billionfold world system, the beings who were born blind saw forms with their eyes, the deaf heard sounds with their ears, the insane regained their senses, those with distracted thoughts became one-pointed in their thoughts, the naked found clothes, the poor found wealth, the hungry found food, the thirsty found drink, the sick were healed, the sense faculties of those with damaged sense faculties were repaired, and the physically exhausted became no longer exhausted. Those who had not given up unwholesome deeds of body, speech, and mind, and unwholesome livelihood, gave up their unwholesome habits. All beings considered every being in the same way as they considered their mother, father, brother, and sister, and as they considered their friends, kinsmen, and blood relatives. And they were endowed with the ten wholesome actions and became celibate, pure, free from the stain of immorality, and free from all unwholesome conceptualization.", "char_count": 970, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0018", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 18, "text": "And at that time all beings, possessed of all happiness, acquired the ease a monk feels when absorbed in the third concentration. And at that very time they were endowed with such knowledge that they knew, “Good is charity! Good is self-discipline! Good is restraint! Good it is to observe celibacy! Good is nonviolence toward living creatures!” And at that time the lord buddhas in other buddhafields cried out cries of delight: “Ah! It is amazing these beings are thus endowed with such knowledge that knows, ‘Good is charity! Good is self-discipline! Good is restraint! Good it is to observe celibacy! Good is nonviolence toward living creatures!’ ”", "char_count": 652, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0019", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 19, "text": "Thereupon the Lord, seated on this very lion throne, stood out towering over the great billionfold world system with Sumeru, the encircling mountain ranges, the abodes of the gods, Indra, Brahmā, Vaśavartin, Śuddhāvāsa, and the classes of gods and asuras, shining forth, gleaming, dazzling, and shedding light with his light, color, brilliance, and glory in the same way as, for example, a strong sun or the disk of a full moon in a clear sky.", "char_count": 443, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0020", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 20, "text": "So too the Lord stood out towering over as many world systems as there are sand particles in the Gaṅgā River to the east with his light, color, brilliance, and glory. Similarly the Lord stood out towering over as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions, and below and above‍—in each of the ten directions‍—shining forth, gleaming, dazzling, and shedding light with his light, color, brilliance, and glory in the same way as, for example, Sumeru, the king of mountains, stands out towering over all mountains, shining forth, gleaming, dazzling, and shedding light; or in the same way as, for example, the disk of the moon towers over all the stars, shining forth, gleaming, dazzling, and shedding light; or in the same way as, for example, the disk of the sun stands out towering over all other lights, shining forth, gleaming, dazzling, and shedding light.", "char_count": 944, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0021", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 21, "text": "So too the Lord stands out towering over world systems in the ten directions with their gods, Indras, Brahmās, Śuddhāvāsas, and the classes of gods and humans, shining forth, gleaming, dazzling, and shedding light with his light, color, brilliance, and glory.", "char_count": 259, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0022", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 22, "text": "Thereupon the Lord exhibited an ordinary bodily form, like that of beings in the great billionfold world system. Then in the great billionfold world system all the gods, from the gods of the Śuddhāvāsa class down to the Brahmakāyika, Para­nirmita­vaśa­vartin, Nirmāṇarati, Tuṣita, Yāma, Trāyastriṃśa, and Cāturmahā­rājika gods saw the body of the Tathāgata you can never see enough. Feeling contented, pleased, delighted, joyful, and joyous, with such mental happiness they took celestial flowers, celestial garlands, celestial incense, celestial creams, celestial powders, and celestial perfumes; celestial blue lotuses, lotuses, red lotuses, white lotuses, nalina lilies and saugandhaka lilies; celestial flowers, nāgavṛkṣa flowers, and tamāla leaves; and celestial robes, celestial jewelry, celestial parasols, flags, and banners and approached the Lord.", "char_count": 857, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0023", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 23, "text": "Those humans to be trained, in the form of recipients seated in the great billionfold world system, saw the body of the Tathāgata you can never see enough, took land and water flowers, and approached the body of the Tathāgata you can never see enough. Both gods and humans then strewed near, strewed in front, and strewed all around the body of the Tathāgata these celestial flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, banners, and land and water flowers.", "char_count": 490, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0024", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 24, "text": "By the sustaining power of the Lord all this rain of flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, banners, and land and water flowers that was strewed down on the Lord stayed there like a second story made of flowers and so on, with the dimensions of the great billionfold world system, in the sky right above the Lord’s head. And from this second story tassels made of celestial flowers and silk were suspended, hanging there, hanging right there, and these tassels made of celestial flowers and silk made the great billionfold world system look very beautiful. And the brightly shining golden color of the Lord streaming forth in the ten directions pervaded and lit up as many world systems as there are sand particles in the Gaṅgā River in each direction.", "char_count": 792, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0025", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 25, "text": "This thought then occurred to each of the gods and humans in all the Jambudvīpa world systems in the great billionfold world system: “The Tathāgata is seated in front of us teaching the Dharma.” Similarly, this thought occurred to the gods in the Godānīyas to the west, Videhas to the east, and Kurus to the north, to the Cāturmahā­rājika gods up to the Akaniṣṭha gods, and similarly to all thegods and humans in a thousandfold [four-continent] world system, in a millionfold world system, or in a great billionfold world system: “The Tathāgata is seated in front of us teaching the Dharma.”", "char_count": 591, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0026", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 26, "text": "Thereupon the Lord, seated on this very lion throne, smiled once again. Through the illumination from that smile the great billionfold world system was lit up, and all the beings seated in the great billionfold world system saw the Lord Buddha, together with his śrāvaka saṅgha, in as many world systems as there are sand particles in the Gaṅgā River to the east. And all those beings seated in as many world systems as there are sand particles in the Gaṅgā River to the east saw the Lord Śākyamuni, together with his community of monks, in this Sahā world system.", "char_count": 564, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0027", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 27, "text": "Similarly, the beings included in this Sahā world system saw the Lord Buddha, together with his śrāvaka saṅgha, in as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above. And all those beings seated in as many world systems as there are sand particles in the Gaṅgā River as well saw this Sahā world system and the Lord Śākyamuni, together with his community of monks.", "char_count": 514, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0028", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 28, "text": "In the east, beyond as many world systems as there are sand particles in the Gaṅgā River, at the very limit of these world systems, there is a world system called Ratnāvatī. In it the tathāgata, worthy one, perfectly complete buddha Ratnākara now dwells and maintains himself. He teaches to the bodhisattvas this very perfection of wisdom. Then, in that world system a bodhisattva, a great being, called Samantaraśmi saw this great illumination, this great shaking of the earth, and the body of the Lord you can never see enough, and he approached the lord Ratnākara, the tathāgata, and inquired of the tathāgata Ratnākara, “What is the cause, O Lord, what is the reason for this great illumination having manifested in the world, and for this great shaking of the earth, and for the presence of the body of the Tathāgata you can never see enough?”", "char_count": 848, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0029", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 29, "text": "The lord Ratnākara replied to the bodhisattva Samantaraśmi, “There is, child of a good family, beyond as many world systems as there are sand particles in the Gaṅgā River in the western direction, a world system called Sahā. There the tathāgata Śākyamuni now dwells and maintains himself, also teaching the Dharma to the bodhisattvas. This sort of thing is his power.”", "char_count": 368, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0030", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 30, "text": "Then the bodhisattva Samantaraśmi said to the tathāgata Ratnākara, “I will go to that Sahā world system to see, salute, and honor that tathāgata Śākyamuni, and to see those bodhisattva great beings, for the most part in the form of the young, who have acquired the dhāraṇīs and detailed and thorough knowledges and acquired mastery over all the meditative stabilizations and absorptions.”", "char_count": 388, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0031", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 31, "text": "The Lord replied, “Go then, child of a good family, since you feel that now is the right time.”", "char_count": 95, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0032", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 32, "text": "Thereupon the tathāgata Ratnākara gave the bodhisattva Samantaraśmi a thousand lotuses made of manifold jewels, each with a thousand petals shining like gold, saying, “Child of a good family, strew these lotuses over the tathāgata Śākyamuni. Be on your best behavior in that buddhafield. And why? Because the bodhisattvas born in that Sahā world system are difficult to approach.”", "char_count": 380, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0033", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 33, "text": "Thereupon the bodhisattva Samantaraśmi received from the tathāgata Ratnākara the lotuses made of manifold jewels, each with a thousand petals shining like gold. Surrounded by, and at the head of, many hundred thousand one hundred million billion bodhisattvas, householders and renunciates, young men and women, he disappeared together with them from that buddhafield and, having respected, revered, honored, and worshiped as many lords as there are dwelling and maintaining themselves in the east with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners, arrived there in the Sahā world through that bodhisattva’s great wonder-working and that bodhisattva’s great power. He approached the tathāgata Śākyamuni, went up to him, bowed to the Lord’s feet with his head, and stood to one side.", "char_count": 827, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0034", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 34, "text": "The bodhisattva Samantaraśmi then addressed the Lord, the tathāgata Śākyamuni: “The lord Ratnākara inquires about the Lord’s health, hopes that the Lord is well and free from sickness, alert and buoyant, eating well, strong, and comfortable. The lord Ratnākara has also dispatched these lotuses for the Lord.”", "char_count": 309, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0035", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 35, "text": "The lord tathāgata Śākyamuni accepted the lotuses and threw them back to the lord buddhas in as many world systems as there are sand particles in the Gaṅgā River to the east. Those lotuses spread throughout those world systems, and on them were seated buddha bodies. In those buddhafields they taught Dharma‍—this very teaching of Dharma associated with the six perfections. And the beings who heard that Dharma became certain to reach unsurpassed, perfect, complete awakening. Thereupon those bodhisattvas, the householders and renunciates, young men and women, each one by virtue of his or her own wholesome roots, respected, revered, honored, and worshiped the lord Śākyamuni and sat down on one side.", "char_count": 704, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0036", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 36, "text": "Then in the south, beyond as many world systems as there are sand particles in the Gaṅgā River, at the very limit of these world systems, there is a world system called Sarva­śokāpagata. In it the tathāgata, worthy one, perfectly complete buddha Aśokaśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Vigatāśoka and so on. Connect to the previous, at length, up to and sat down on one side.", "char_count": 442, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0037", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 37, "text": "Then in the west there is a world system called Upaśānta. In it the tathāgata, worthy one, perfectly complete buddha Ratnārcis now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Cāritramati and so on, at length, up to and sat down on one side.", "char_count": 290, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0038", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 38, "text": "Then in the north there is a world system called Jayā. In it the tathāgata, worthy one, perfectly complete buddha Jayendra now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Jayadatta and so on, at length, up to and sat down on one side.", "char_count": 284, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0039", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 39, "text": "Then in the intermediate northeast direction there is a world system called Samādhyalaṃkṛtā. In it the tathāgata, worthy one, perfectly complete buddha Samādhi­hastyuttara­śrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Vijayavikrāmin and so on, at length, up to and sat down on one side.", "char_count": 342, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0040", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 40, "text": "Then in the intermediate southeast direction there is a world system called Bodhi­maṇḍalālaṃkāra­su­rucitā. In it the tathāgata, worthy one, perfectly complete buddha Padmottaraśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Padmahasta and so on, at length, up to and sat down on one side.", "char_count": 343, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0041", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 41, "text": "Then in the intermediate southwest direction there is a world system called Vigata­rajasaṃcayā. In it the tathāgata, worthy one, perfectly complete buddha Sūrya­maṇḍala­prabhāsottara­śrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Sūrya­pratibhāsa and so on, at length, up to and sat down on one side.", "char_count": 355, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0042", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 42, "text": "Then in the intermediate northwest direction there is a world system called Vaśībhūtā. In it the tathāgata, worthy one, perfectly complete buddha Ekachattra now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Ratnottama and so on, at length, up to and sat down on one side.", "char_count": 319, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0043", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 43, "text": "Then in the direction below there is a world system called Padmā. In it the tathāgata, worthy one, perfectly complete buddha Padmaśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Padmottama and so on, at length, up to and sat down on one side.", "char_count": 296, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0044", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 44, "text": "Then in the direction above, beyond as many world systems as there are sand particles in the Gaṅgā River, at the very limit of these world systems, there is a world system called Nandā. In it the tathāgata, worthy one, perfectly complete buddha Nandaśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Nandadatta, saw this great illumination, this great shaking of the earth, and the body of the Lord you can never see enough, and he approached the lord Nandaśrī, the tathāgata, and inquired of the tathāgata Nandaśrī, “What is the cause, O Lord, what is the reason for this great illumination being manifested in the world, and for this great shaking of the earth, and for the presence of the body of the Tathāgata you can never see enough?”", "char_count": 792, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0045", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 45, "text": "The lord Nandaśrī replied to the bodhisattva Nandadatta, “There is, O child of a good family, beyond as many world systems as there are sand particles in the Gaṅgā River in the direction below a world system called Sahā. There the tathāgata arhat, perfectly complete buddha Śākyamuni now dwells and maintains himself, also teaching the Dharma to the bodhisattvas. This sort of thing is his power.”", "char_count": 397, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0046", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 46, "text": "Then the bodhisattva Nandadatta said to the tathāgata Nandaśrī, “I will go to that Sahā world system to see, salute, and honor that tathāgata Śākyamuni, and to see those bodhisattva great beings, for the most part in the form of the young, who have acquired the dhāraṇīs and detailed and thorough knowledges and have acquired mastery over all the meditative stabilizations and absorptions.”", "char_count": 390, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0047", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 47, "text": "The Lord replied, “Go then, child of a good family, since you feel that now is the right time.”", "char_count": 95, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0048", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 48, "text": "Thereupon the tathāgata Nandaśrī gave the bodhisattva Nandadatta a thousand lotuses made of manifold jewels, each with a thousand petals shining like gold, saying, “These lotuses, child of a good family, strew over the tathāgata Śākyamuni. Be on your best behavior in that buddhafield. And why? Because the bodhisattvas born in that Sahā world system are difficult to approach.”", "char_count": 378, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0049", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 49, "text": "Thereupon the bodhisattva Nandadatta received from the tathāgata Nandaśrī the lotuses made of manifold jewels, each with a thousand petals shining like gold. Surrounded by and at the head of many hundred thousand one hundred million billion bodhisattvas, householders and renunciates, and young men and women, he disappeared together with them from that buddhafield, and, having respected, revered, honored, and worshiped as many lords as there are dwelling and maintaining themselves in the direction above with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners, arrived there in the Sahā world through that bodhisattva’s great wonder-working and that bodhisattva’s great power. He approached the tathāgata Śākyamuni, went up to him, bowed to the Lord’s feet with his head, and stood to one side.", "char_count": 838, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0050", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 50, "text": "The bodhisattva Nandadatta then addressed the lord, the tathāgata Śākyamuni: “The lord Nandaśrī inquires about the Lord’s health, hopes that the Lord is well and free from sickness, alert and buoyant, eating well, strong, and comfortable. The lord Nandaśrī has also dispatched these lotuses for the Lord.”", "char_count": 305, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0051", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 51, "text": "The lord tathāgata Śākyamuni accepted the lotuses and threw them back to the lords, the buddhas in as many world systems as there are sand particles in the Gaṅgā River in the direction above. Those lotuses spread throughout those world systems, and on them were seated buddha bodies. In those buddhafields they demonstrated Dharma‍—this very demonstration of Dharma associated with the perfection of wisdom. And the beings who heard that Dharma became irreversible from unsurpassed, perfect, complete awakening. Thereupon those bodhisattvas, the householders and renunciates, young men and women, each one by virtue of his or her own wholesome roots respected, revered, honored, and worshiped the lord Śākyamuni and sat down on one side.", "char_count": 737, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0052", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 52, "text": "Thereupon, at that moment, minute, and second, the great billionfold world system became constituted of jewels, filled with various blossoms, hung with clusters of silk streamers, made fragrant with incense pots, and beautified with wish-fulfilling trees whose stem-tips bend down with ornaments and fruit, and with flower trees, fruit trees, fragrance trees, flower-garland trees, and powder trees, just like Padmavatī, the buddhafield of the tathāgata Samantakusuma where Mañjuśrī Kumārabhūta lives, as well as the god Susthitamati, and others who are magnificent bodhisattva great beings.", "char_count": 591, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0053", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 53, "text": "This was the first chapter, “Introduction,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”", "char_count": 101, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0054", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 54, "text": "Chapter 2: Production of the Thought When the Lord understood that the world with its celestial beings, Māras and Brahmās, śramaṇas and brahmins, gods and humans, as well as bodhisattvas, most of them in youthful form, had assembled, he said to venerable Śāriputra, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”", "char_count": 413, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0055", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 55, "text": "The Lord having spoken thus, venerable Śāriputra inquired of him, “How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”", "char_count": 212, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0056", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 56, "text": "Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it, should complete the perfection of giving by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended. They should also complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred, the perfection of patience because there is no disturbance, the perfection of perseverance because there is no physical or mental effort expended, the perfection of concentration because there is no experience, and the perfection of wisdom because all phenomena are not apprehended.", "char_count": 732, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0057", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 57, "text": "“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness because mindfulness cannot be apprehended, and they should perfect the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path. They should cultivate the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization. They should cultivate the four concentrations, four immeasurables, four formless absorptions, eight deliverances, nine serial absorptions, and nine perceptions. What are the nine? The nine perceptions are the perception of a bloated corpse, the perception of it chopped in half, the perception of it as putrid, the bloodied perception, the black-and-blue perception, the savaged perception, the torn-asunder perception, the bones perception, and the burnt-bones perception.", "char_count": 952, "concepts_mentioned": ["sunyata"]}
{"id": "ashtasahasrika_prajnaparamita_p0058", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 58, "text": "They should cultivate mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, and mindfulness of the gods. They should cultivate mindfulness of breathing in and out, mindfulness of disgust, mindfulness of death, and mindfulness of what is included in the body.", "char_count": 338, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0059", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 59, "text": "They should perfect the perception of impermanence, the perception of suffering, the perception of selflessness, the perception of the unclean, the perception of death, the perception that there is no delight in the entire world, and the perception that there is nothing to trust in the entire world; knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of extinction, knowledge of nonproduction, knowledge of dharma, subsequent realization knowledge, conventional knowledge, knowledge of mastery, and knowledge in accord with sound; and meditative stabilization with applied and sustained thought, meditative stabilization without applied thought but with sustained thought, meditative stabilization without either applied or sustained thought, what one does not understand, the faculty of understanding, the faculty of having understood, the stations of mastery, the stations of complete immersion, the four ways of gathering a retinue, the four presentations, the ten levels and ten practices, the ten forbearances, the twenty surpassing aspirations, the knowledge of a knower of all, the knowledge of calm abiding and insight, the three knowledges, the four detailed and thorough knowledges, the four fearlessnesses, the five undiminished clairvoyances, the six perfections, the six principles of being liked, the seven riches, the eight ways great persons think, the nine places beings live, the ten tathāgata powers, the eighteen distinct attributes of a buddha, great love, and great compassion.", "char_count": 1556, "concepts_mentioned": ["anatta"]}
{"id": "ashtasahasrika_prajnaparamita_p0060", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 60, "text": "“Bodhisattva great beings who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all aspects, who want to perfect the knowledge of all path aspects, who want to perfect all-knowledge, and who want to perfect the knowledge of the aspects of the thought activity of all beings should make an effort at the perfection of wisdom. Bodhisattva great beings who want to destroy all residual impressions, connections, and afflictions should make an effort at the perfection of wisdom.", "char_count": 519, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0061", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 61, "text": "“Śāriputra, thus should bodhisattva great beings train in the perfection of wisdom.", "char_count": 83, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0062", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 62, "text": "“Śāriputra, bodhisattva great beings who want to enter into the secure state of a bodhisattva, who want to pass beyond the level of śrāvakas and pratyekabuddhas, who want to stand on the irreversible level, who want to know the activity and continual movement of the thoughts of all beings, who want to surpass the knowledge of śrāvakas and pratyekabuddhas, who want to acquire the dhāraṇī gateways, and who want to surpass gift-giving to all śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the morality of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom.", "char_count": 757, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0063", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 63, "text": "Bodhisattva great beings who want to surpass the meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the concentrations, meditative stabilizations, and absorptions of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom.", "char_count": 501, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0064", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 64, "text": "“Bodhisattva great beings who, for the sake of all beings, want giving even a little gift to become immeasurable and incalculable by turning it over to all-knowledge with skillful means should train in the perfection of wisdom. Similarly, bodhisattva great beings who, for the sake of all beings, want even the little morality they have guarded, the little patience they have developed, the little effort they have exerted, the little concentration they have become absorbed in, and the little wisdom they have developed to become immeasurable and incalculable by turning them over to all-knowledge with skillful means should train in the perfection of wisdom.", "char_count": 660, "concepts_mentioned": ["skillful_means", "bodhichitta"]}
{"id": "ashtasahasrika_prajnaparamita_p0065", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 65, "text": "“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of giving should train in the perfection of wisdom. Similarly, bodhisattva great beings practicing the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom should train in the perfection of wisdom.", "char_count": 363, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0066", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 66, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to thoroughly establish a buddha’s body should train in the perfection of wisdom. If they want to acquire the thirty-two major marks and the eighty minor signs of a great person, they should train in the perfection of wisdom.", "char_count": 281, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0067", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 67, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to be born in the buddha’s line should train in the perfection of wisdom. Bodhisattva great beings who want to step onto the heir apparent’s level, and want never to be without the buddhas and bodhisattvas, should train in the perfection of wisdom.", "char_count": 304, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0068", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 68, "text": "“Moreover, Śāriputra, were bodhisattva great beings to feel this longing‍—‘May I be richly endowed with the wholesome roots with which I will respect, revere, honor, and worship the tathāgatas, the worthy ones, the perfectly complete lord buddhas’‍—they should train in the perfection of wisdom.", "char_count": 295, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0069", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 69, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to satisfy all the desires of all beings with requirements such as food, drink, flowers, perfume, garments, flower garlands, incense, powders, creams, bedding, seats, houses, money, grain, medicines for relief of sickness, ornaments, jewels, gems, beryl, conch shells, crystals, corals, parks, and kingdoms should train in the perfection of wisdom. Moreover, Śāriputra, bodhisattva great beings who want to establish all beings in a world as vast as the dharma-constituent and as far reaching as the space element in the perfection of giving, and who want to establish them in the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom, should train in the perfection of wisdom.", "char_count": 825, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0070", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 70, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to make a single wholesome thought of awakening inexhaustible until reaching complete awakening at the site of awakening should train in the perfection of wisdom.", "char_count": 218, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0071", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 71, "text": "“Moreover, Śāriputra, bodhisattva great beings who think, ‘May the buddhas in the ten directions praise me,’ should train in the perfection of wisdom.", "char_count": 150, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0072", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 72, "text": "“Moreover, Śāriputra, bodhisattva great beings who want, through a single production of the thought, to approach as many world systems in the eastern direction as there are sand particles in the Gaṅgā River should train in the perfection of wisdom. Similarly, bodhisattva great beings who want, through a single production of the thought, to approach as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and below and above, should train in the perfection of wisdom.", "char_count": 597, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0073", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 73, "text": "“Moreover, Śāriputra, bodhisattva great beings who want by uttering a single sound to instruct as many world systems in the eastern direction as there are sand particles in the Gaṅgā River should train in the perfection of wisdom. Similarly, bodhisattva great beings who want by uttering a single sound to instruct as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and below and above, should train in the perfection of wisdom.", "char_count": 561, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0074", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 74, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to ensure that the line of buddhas will be unbroken should train in the perfection of wisdom.", "char_count": 149, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0075", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 75, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to stand in inner emptiness should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to stand in outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature should train in the perfection of wisdom.", "char_count": 803, "concepts_mentioned": ["sunyata", "two_truths", "emptiness_of_emptiness"]}
{"id": "ashtasahasrika_prajnaparamita_p0076", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 76, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to comprehend the suchness of all dharmas, the suchness of the dharma-constituent, and the suchness of the very limit of reality should train in the perfection of wisdom.", "char_count": 226, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0077", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 77, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to know how many tiny particles of earth there are in the great billionfold world system; who want to know the tiny particles of water in the oceans, torrents, lakes, ponds, wells, and rivulets; who want to know the tiny particles of fire; and who want to know the tiny particles of wind in all the world systems in the great billionfold world system should train in the perfection of wisdom.", "char_count": 448, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0078", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 78, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to blow out with one puff of breath the fire in the great billionfold world system when the eon is burning up should train in the perfection of wisdom.", "char_count": 207, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0079", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 79, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to blunt with the tip of one finger the force of the whirling, shaking circle of wind as it is circulating in the great billionfold world system, rocking, scattering, and pervasively shaking every mountain and the entire earth starting with the axial mountain Sumeru, the great Sumeru, the encircling mountain ranges, and the great encircling mountain ranges should train in the perfection of wisdom.", "char_count": 456, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0080", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 80, "text": "“Moreover, Śāriputra, bodhisattva great beings thinking, ‘I should toss immeasurable world systems by bundling up every mountain there is in the great billionfold world system‍—the axial mountain Sumeru, the great Sumeru, the encircling mountain ranges, the great encircling mountain ranges, and so on‍—with a single strand of hair,’ should train in the perfection of wisdom.", "char_count": 375, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0081", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 81, "text": "“Moreover, Śāriputra, bodhisattva great beings who want their single cross-legged posture to expand into and fill up the space of the great billionfold world system in its entirety should train in the perfection of wisdom.", "char_count": 222, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0082", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 82, "text": "“Moreover, Śāriputra, bodhisattva great beings who want with a single begging bowl to distribute food to each of the lord buddhas, together with their śrāvaka saṅghas, in as many world systems as there are sand particles in the Gaṅgā River to the east should train in the perfection of wisdom; and similarly, bodhisattva great beings who want to respect, want to revere, want to honor, and want to worship those tathāgatas, worthy ones, perfectly complete buddhas with clouds of flowers, incense, perfumes, garlands of flowers, creams, aromatic powders, clothes, parasols, flags, and banners should train in the perfection of wisdom.", "char_count": 633, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0083", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 83, "text": "Similarly, bodhisattva great beings who want with a single alms bowl to distribute food to each of the lord buddhas, together with their śrāvaka saṅghas, in each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, and below and above, and similarly want to respect, want to revere, want to honor, and want to worship with clouds of flowers, incense, perfumes, garlands of flowers, creams, aromatic powders, clothes, parasols, flags, and streamers those tathāgatas, worthy ones, perfectly complete buddhas should train in the perfection of wisdom.", "char_count": 683, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0084", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 84, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to establish beings in as many world systems as there are sand particles in the Gaṅgā River to the east in the aggregate of morality; who want to establish them in the aggregate of meditative stabilization, in the aggregate of wisdom, in the aggregate of liberation, and in the aggregate of knowledge and seeing of liberation; and similarly want to establish them in the result of stream enterer, once-returner, and non-returner, in the state of a worthy one, in a pratyekabuddha’s awakening, up to in the element of nirvāṇa without any aggregates left behind should train in the perfection of wisdom. As with the east, also connect this with as many world systems as there are sand particles in the Gaṅgā River in the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, and below and above.", "char_count": 905, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0085", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 85, "text": "“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should know, when giving a gift, that having given such a gift there is a great result: having given such a gift, they will be born in great sāla tree–like royal families, and similarly in great sāla tree–like brahmin families, and in great sāla tree–like business families; having given such a gift they will be born among the Cāturmahā­rājika gods, and similarly, born among the gods of Trāyastriṃśa, Yāma, Tuṣita, and Nirmāṇarati; having given such a gift, they will reach the first concentration, and similarly reach the second concentration and the third concentration; having given such a gift they will reach the fourth concentration; having given such a gift they will reach the station of the nonperception absorption; having given such a gift they will reach the station of the endless-space absorption, and similarly, having given such a gift, they will reach the station of endless consciousness and the station of the nothing-at-all absorption; having given such a gift they will reach the station of the neither perception nor nonperception absorption; and having given such a gift they will acquire the thirty-seven dharmas on the side of awakening, and similarly they will reach the result of stream enterer, and reach the result of once-returner, the result of non-returner, and the state of a worthy one.", "char_count": 1405, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0086", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 86, "text": "“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should know that a gift thus given with skillful means completes the perfection of giving, and similarly completes the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom.”", "char_count": 349, "concepts_mentioned": ["skillful_means"]}
{"id": "ashtasahasrika_prajnaparamita_p0087", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 87, "text": "The Lord having spoken thus, venerable Śāriputra then inquired of him, “How, Lord, does the perfection of giving become complete when bodhisattva great beings are giving a gift? How do the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom become complete when bodhisattva great beings are giving a gift?”", "char_count": 400, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0088", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 88, "text": "Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, the perfection of giving is completed by way of the purity of the three spheres, not apprehending a gift, giver, or recipient; the perfection of morality is completed because no downfall is incurred and no compounded downfall is incurred; the perfection of patience is completed because of not being disturbed; the perfection of perseverance is completed because of not expending physical or mental effort; the perfection of concentration is completed because of not being distracted and not constructing any ideas; and the perfection of wisdom is completed by way of not apprehending the knowledge of all dharmas. Thus, Śāriputra, when bodhisattvas give a gift like that, the six perfections are completed.", "char_count": 783, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0089", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 89, "text": "Similarly all six perfections are completed in the perfection of morality, and similarly all six perfections are completed in the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom.", "char_count": 248, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0090", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 90, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to acquire all the buddha qualities of the past, future, and present lord buddhas should train in the perfection of wisdom.", "char_count": 179, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0091", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 91, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to transcend all compounded and uncompounded phenomena should train in the perfection of wisdom.", "char_count": 152, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0092", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 92, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to comprehend the suchness of all past, future, and present dharmas, and similarly, who want to reach the dharma-constituent, the limit of the absence of production, should train in the perfection of wisdom.", "char_count": 263, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0093", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 93, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to be foremost among śrāvakas and pratyekabuddhas should train in the perfection of wisdom.", "char_count": 147, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0094", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 94, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to be attendants of the lord buddhas should train in the perfection of wisdom.", "char_count": 134, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0095", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 95, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to be in the inner circle of the lord buddhas should train in the perfection of wisdom.", "char_count": 143, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0096", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 96, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to be in the inner retinue of the lord buddhas should train in the perfection of wisdom.", "char_count": 144, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0097", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 97, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to have a large retinue should train in the perfection of wisdom.", "char_count": 121, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0098", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 98, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to purify a donation should train in the perfection of wisdom.", "char_count": 118, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0099", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 99, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to stop miserly thoughts should train in the perfection of wisdom, and similarly, those who want to prevent immoral thoughts from arising, who want to prevent malicious thoughts from arising, who want to quit having lazy thoughts, who want to quit having distracted thoughts, and who want to quit having confused thoughts should train in the perfection of wisdom.", "char_count": 419, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0100", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 100, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to establish all beings in the bases of meritorious action arisen from giving, and who want to establish all beings in the bases of meritorious action arisen from morality, arisen from meditation, that accompany service, and arisen from material things should train in the perfection of wisdom.", "char_count": 350, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0101", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 101, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to produce the five eyes should train in the perfection of wisdom. And what are the five eyes? They are the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye. If they want to produce them, they should train in the perfection of wisdom. Moreover, Śāriputra, bodhisattva great beings who want to see with their divine eye as many buddhas and lords as there are sand particles in the Gaṅgā River to the east should train in the perfection of wisdom, and similarly, if they want to see with their divine eye as many buddhas and lords as there are sand particles in the Gaṅgā River in the south, west, and north, in the intermediate directions to the northeast, southeast, southwest and northwest, and below and above they should train in the perfection of wisdom.", "char_count": 827, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0102", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 102, "text": "If they want to hear with their divine ear the doctrine those buddhas and lords explain they should train in the perfection of wisdom, and if they want to comprehend with their mind the thought of those buddhas and lords exactly as it is they should train in the perfection of wisdom.", "char_count": 284, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0103", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 103, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to hear the entire doctrine that the lord buddhas in all world systems in all ten directions explain, and having heard it take it up perfectly by applying the power of memory uninterruptedly, and who do not want any to be lost up until they awaken to unsurpassed, perfect, complete awakening should train in the perfection of wisdom.", "char_count": 389, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0104", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 104, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to see the buddhafields of past buddhas and lords, and of future buddhas and lords as well, and who want to see the buddhafields of present buddhas and lords now dwelling and maintaining themselves in world systems in all ten directions should train in the perfection of wisdom.", "char_count": 334, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0105", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 105, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to master all that the tathāgatas have taught in discourses, melodious narrations, predictions, verses, summaries, introductions, accounts, birth stories, expanded texts, marvels, tales, and expositions, and what has not been heard by śrāvakas or pratyekabuddhas, should train in the perfection of wisdom.", "char_count": 361, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0106", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 106, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to take up all that the lord buddhas in the eastern direction have said, are saying, and will say, who want to bear it in mind, who want to read it aloud, and similarly who want to practice it and want to elaborate upon it in detail for others, should train in the perfection of wisdom. Similarly, if they want to take up all that the lord buddhas in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, have said, are saying, and will say, want to bear it in mind, want to read it aloud, and similarly want to practice it and want to elaborate upon it in detail for others, they should train in the perfection of wisdom.", "char_count": 745, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0107", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 107, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to shine down on the blinding darkness where the sun and moon do not shine, in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, should train in the perfection of wisdom. Similarly, if they want to shine light down on the blinding darkness where the sun and moon do not shine, in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, they should train in the perfection of wisdom.", "char_count": 620, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0108", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 108, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to proclaim to all the beings born in various buddhafields in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River the word Buddha, the word Dharma, and the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha and establish in right view beings in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, where there is no sound of the words Buddha, Dharma, Saṅgha, or right view, should train in the perfection of wisdom.", "char_count": 797, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0109", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 109, "text": "“Moreover, Śāriputra, bodhisattva great beings who want beings who are blind, in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, to see shapes with their eyes through their might should train in the perfection of wisdom.", "char_count": 267, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0110", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 110, "text": "Similarly, thinking, ‘May those who are deaf hear sounds with their ears, those who have gone mad regain their senses, the naked be clothed, hungry beings have their fill, the thirsty quench their thirst, beings who are stuck in terrible forms of life be freed from all the terrible forms of life and gain birth as humans, and may I establish the immoral in the aggregate of morality’; and similarly, thinking, ‘May I establish those who are not stabilized in meditation in the aggregate of meditative stabilization, in the aggregate of wisdom, in the aggregate of liberation, and in the aggregate of knowledge and seeing of liberation’; and thinking, ‘May I establish those who do not see the truths in the result of stream enterer’; and thinking, ‘May I establish them in the result of once-returner, the result of non-returner, the state of a worthy one, in a pratyekabuddha’s awakening, and in unsurpassed, perfect, complete awakening,’ they should train in the perfection of wisdom.", "char_count": 987, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0111", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 111, "text": "“Similarly, bodhisattva great beings who want beings who are blind, in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, to see shapes with their eyes through their might should train in the perfection of wisdom.", "char_count": 355, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0112", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 112, "text": "Similarly, thinking, ‘May those who are deaf hear sounds with their ears, those who have gone mad regain their senses, the naked be clothed, hungry beings have their fill, the thirsty quench their thirst, beings who are stuck in terrible forms of life be freed from all the terrible forms of life and gain birth as humans, and may I establish the immoral in the aggregate of morality’; and similarly, thinking, ‘May I establish those who are not stabilized in meditation in the aggregate of meditative stabilization, in the aggregate of wisdom, in the aggregate of liberation, and in the aggregate of knowledge and seeing of liberation’; and thinking, ‘May I establish those who do not see the truths in the result of stream enterer’; and thinking, ‘May I establish them in the result of once-returner, the result of non-returner, the state of a worthy one, in a pratyekabuddha’s awakening, and in unsurpassed, perfect, complete awakening,’ they should train in the perfection of wisdom.", "char_count": 987, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0113", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 113, "text": "“Moreover, Śāriputra, bodhisattva great beings who want to train in the tathāgatas’ way of carrying themselves should train in the perfection of wisdom.", "char_count": 152, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0114", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 114, "text": "“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this: ‘When, oh when, will I look down as an elephant looks? How will it come to be that I will walk on the earth without my feet touching it by the measure of four fingers?’ Thinking thus, they should train in the perfection of wisdom.", "char_count": 343, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0115", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 115, "text": "“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that I, surrounded by and at the head of many hundred thousand one hundred million billion Cāturmahā­rājika gods, and Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, Śuddhāvāsa, Sudṛśa, Sudarśana, Avṛha, Atapa, and Akaniṣṭha gods, go forth to the site of awakening?’ Thinking thus, they should train in the perfection of wisdom.", "char_count": 628, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0116", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 116, "text": "“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that the Cāturmahā­rājika gods, up to the Akaniṣṭha class, spread out my seat at the root of the tree at the site of awakening?’ Thinking thus, they should train in the perfection of wisdom.", "char_count": 335, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0117", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 117, "text": "“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that this region of the earth on which I will fully awaken to unsurpassed, perfect, complete awakening, and walk, stand, sit, or lie down, become all diamond?’ Thinking thus, they should train in the perfection of wisdom.", "char_count": 366, "concepts_mentioned": []}
{"id": "ashtasahasrika_prajnaparamita_p0118", "text_id": "ashtasahasrika_prajnaparamita", "passage_index": 118, "text": "“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that on that very day that I go forth I will fully awaken, on that very day, to unsurpassed, perfect, complete awakening, and, having fully awakened on that very day, that I will turn the wheel of the Dharma so that, having turned it, dust-free and stainless, the Dharma eye of countless beings beyond measure will become clear about the dharmas, countless beings beyond measure will stop appropriating anything and their minds will become freed from outflows, and countless beings beyond measure will not turn back from unsurpassed, perfect, complete awakening?’ Thinking thus, they should train in the perfection of wisdom.", "char_count": 770, "concepts_mentioned": []}