⋮ Index

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Abhayakāra

abhidharma schools

absurd consequence

action(s)

ten nonvirtuous

afflictive obscurations

aggregates

analytical meditation on

arhats and

bases of emptiness and

defining characteristics of

Enumerators and

Particularists and

Practitioners of Yogic Conduct and

provisional meaning and

refutations of self and

relative truth and

Saṃmitīyas and

Vātsīputrīyas and

views of the self of persons and

worldly outlook and

yogis/yoginīs viewing as emptiness

Akaniṣhṭha

Akṣhobhya

all-base consciousness (kun gzhi’i rnam shes)

as cause of all things

Descent into Laṅka on

Followers of Middle Way and

lack of existence of

potential in

provisional meaning and

analytical meditation

anger

antidotes

apprehended objects

apprehender

appropriated self

appropriator

arguments. See also probative arguments

Āryadeva on

of Bhāvaviveka

of counterparts regarding contact

defender stating

of Enumerators

Lucid Words on

refutation through

refutations of reasoning and

supreme knowledge cleaned by

on teaching worldly people

arhats. See also hearers

aggregates and

four pairs of results/eight single results

realization of selflessness of phenomena by

wisdom of versus wisdom of bodhisattvas

arising. See also dependent arising;

nonarising

Bhāvaviveka on absence of

from both

Buddhapālita on

causality and

of consciousness

consequences of endless

from dreams

from elements

as emptiness

endless

entities and

Enumerators on

form as free from

from four extremes

Fundamental Wisdom on

logical analysis and

nirvāṇa and from other

paradox of

Precious Garland on

Proponents of Consciousness on

refutation of

relative

Rendawa Shönu Lodrö on

result

ripening of potential causing

from self

Sixty Stanzas on Reasoning on

suchness and

Treatise on the Middle Way on

Āryadeva

Asaṅga

Ascertaining the Three Continua (rgyud

gsum rnam nges)

aspirations (smon lam)

of bodhisattvas

ten great

result of

assertions

Autonomists

of Chārvākas

Consequentialists as free from

of Dolpopa

of Enumerators

of the Jains

of mind as self

of Particularists

of Proponents of Consciousness as

untenable

of Proponents of Elements as the Cause

refuting and

by Saṃmitīyas

of scholars

of Sūtra Followers

by Vātsīputrīyas

of worldly people

Zilungpa (Shākya Chokden) on

Atisha

Dipaṃkara

Autonomists Consequentialist-Autonomist distinction

assertions of relative truth and

Buddhapālita and

Dharmakīrti and

Dignāga and

on emptiness

as Followers of Middle Way

freedom from nonconceptual wisdom and

Gungru Gyaltsen Zangpo on

illusion-horse example and

Jonangpas and

phenomena and

self and

valid cognition and

on wisdom of the buddhas

bewilderment

Bhāvaviveka

on absence of arising

Blaze of Reasoning

Buddhapālita and

Chandrakīrti and

debate strategy of

Enumerators and

faults of contradiction of

on Followers of Middle Way

Lamp of Knowledge

Lamp of Wisdom,

Proponents of Things and

refutation of

refutation of arising and

valid cognition and

bhūmis, See bodhisattva grounds

bindu

Blaze of Reasoning (Bhāvaviveka)

bodhichitta

bodhisattvas and

ordinary beings and

bodhisattva(s)

arhats versus

bodhichitta and

buddhas versus

compassion of

Concentration of the Space Treasury on

dharmadhātu and

discipline of

dualistic mind and

emptiness and

enlightenment and

in equipoise

generosity and

Lady Transcendent Conqueror sūtras on

The Manifest approached by

meditation/postmeditation of

pure conduct and

sentient beings and

subtle characteristics apprehended by

suchness seen by

suffering and

supreme knowledge attained by

three realms seen by

bodhisattva ground(s)

buddhahood and

as cause

definition of

hearers and

Sūtra on the Ten Grounds discussing

Brilliance of the Sun (nyi snang)

Buddha

on aggregates

dharma wheels turned by

enlightenment of, in Akaniṣhṭha

fourteen things left unspoken by

mind only teaching of

phenomena’s existence taught by

precise nature taught by

suchness demonstrated by

on transitory collection

unshared qualities of

buddha nature

all-base consciousness and

assertions about

bindu and

Vajrayāna and

buddhahood

bodhisattva grounds and

emptiness/compassion and

enlightenment and

expansion and

generosity and

ground of

Maja Changchub Tsöndrü on

Ornament of the Sūtras on

“other shore” and

two causes for

wisdom on ground of

Buddhapālita

on arising

Autonomists and

Bhāvaviveka and

Chandrakīrti on

consequence employed by

contradiction and

defeat of, in debate

as defender

reasoning of

buddhas

aggregates and

Autonomists on wisdom of

bodhisattvas and

conduct of

dharmakāya and

Particularists on wisdom of

qualities not in range of experience

sentient beings as

suchness and

wisdom of

Buddhism

Buddhist philosophical systems

approach to emptiness of

commonalities of

imputed designation and

causality

all-base consciousness and

arising and

contradiction of

Proponents of Mind Only on

Rice Seedling Sutra on

tenability of

cause(s)

bodhisattva grounds as

as clarifiers, versus causes as producers

continuum and

contradictions and

dependent nature consciousness and

enabling

fallacy of, becoming equivalent with

noncauses

Followers of Middle Way on

generosity as

incorrect conception as

logic of existence of

nonexistent as own entities

Proponents of Elements as

refutation of aggregates as, of appropriator

results and

tenability of connection between, and

result

unreal

untenability of

worldly people and

cessation

actions and

Asaṅga on

through supreme knowledge

Chandrakīrti

See also Entrance to the Middle Way;

Lucid Words

absurd consequence stated by

on actions

arising from four extremes refuted by

on attachment to one’s own view

Bhāvaviveka and

Buddhapālita and

on definitive meaning

on dependent nature consciousness

Dharmakīrti and

Dolpopa and

emptiness teaching of

Entrance to the Middle Way

on “four theses

freedom from fault of contradictions of

Fundamental Wisdom revived by

Gorampa on

on interdependent relative truth of the

world

on memory

in Middle Way tradition

on mind only

Nāgārjuna and

Nālandā and

on nature of persons

opening homage of

Proponents of Consciousness and

on provisional meaning

on refutation of self-awareness

on refutation of selflessness of persons

on relative truth

Shākya Chokden

on six elements

on tenability of connection between

action and results

Tsongkapa’s reasoning contradicting

two truths and

valid cognition and

on view of transitory collection

Chariot of the Takpo Kagyü Siddhas

(Ṭīko) (Mikyö Dorje)

Chārvākas (rgyang ’phen pa)

assertions of

essential nature and

two types of clinging of

clearly manifest results

Cloud of Jewels (dkon mchog sprin)

cognition(s)

five higher

of selflessness

cognitive obscuration(s)

Commentary on Bodhichitta (byang chub

sems kyi ’grel pa)

Commentary on the Entrance to the Middle Way

Commentary to the Two Truths (bden

gnyis ’grel pa) 437

Commentary to the Vajra Ḍākinī

(Bhavabhaḍa) (rdo rje mkha’ ’gro’i ’grel pa)

compassion

analyses of Middle Way as expression of

of bodhisattvas

buddhahood and

Chandrakīrti’s praise of

mindstreams moistened by

nirmāṇakāya and

nirvāṇa and

nonreferential

patience and

pure intention and

three types of

concentration (bsam gtan) 22, 141. See

also four concentrations

Concentration of the Space Treasury

conception of “I.” See also worldly conception of “I”

as aggregates

as always present in beings

basis of

selflessness and

support for

conditionality. See also mere conditionality (rkyen ’di pa tsam)

dependent arising of mere

Precious Garland on

Treatise on the Middle Way on

conditioned phenomena (’dus byas)

connate view of self

consciousness. See also all-base consciousness; dependent nature consciousness;

eye consciousness; Proponents of

Consciousness; sense consciousness

absurd consequence and

arising of

continuum of

dependent

diseased vision and

in dreams

false seeing and

of future

habitual tendencies and

inherent nature and

mental

mere, through all-base

mistaken

nondual

perceiving

potential and

potential originating

qualities of a thing and

rising of

sixth

suchness and

triad of

consequence(s). See also absurd consequence; root consequence

affirmation and

aggregates/selflessness and

arising from other and

with autonomous implications

Buddhapālita employing

contradictions highlighted by

of endless arising

of extinction

Followers of Middle Way and

knowable objects and root

mental afflictions and

Nāgārjuna

of not relinquishing mental afflictions

as probandum

reversed meaning of

of seed/sprout not appearing

of several selves

valid cognition and root

of view of self not relinquished

Consequentialist-Autonomist distinction

in Fundamental Wisdom

Karmapa and

Khedrub Je on

Lucid Words on

methods in

Nāgārjuna and

phenomena as central to

summary of

superiority in

untenability of positions on

valid cognition and

Consequentialists

on aggregates

analysis and

approach to “views” by

assertions and

Autonomists and

common/uncommon approach of

debate by

on dependent arising

eight great difficult points of

Enumerators and

False Aspectarians and

as free from assertions

hypothetical possibility of existence of

self entertained by

on imputation of person

on inclusion

inferences/valid cognition and

inherent nature and

interdependence and

Mikyö Dorje on

Particularists through

proof statements and

recognitions of

refutation having no inherent nature

for

Shāntarakṣhita and

on suchness

two truths and

valid cognition and

Zilungpa on

constituents

bases of emptiness and

hearers and

imputation of self and

contact

contradiction(s)

Bhāvaviveka and

Buddhapālita and

causality and

cause/result reconciling

Chandrakīrti and

conventions not in, with two truths,

Followers of Middle Way and

refutation of arising from other and

with relative truth

with worldly perspective

conventional truth See also relative truth

Countering Objections (Nāgārjuna)

creator(s)

Īshvara as

nature as

mind as

refutation of

Vātsīputrīyas and

debate

about provisional meaning

about wisdom of the buddhas

Autonomists and

Bhāvaviveka in

Buddhapālita in

Consequentialists and

Followers of Middle Way methods of

King of Samādhi sūtra on

liberation arising from

Logic of Debate (Dharmakīrti)

Sixty Stanzas on Reasoning on

subjects of, established by valid cognition

Treatise on the Middle Way on

with worldly perspective

definitive meaning

Chandrakīrti on

King of Samādhi sūtra on

as middle turning of the wheel

one vehicle and

Proponents of Mind Only on

provisional meaning and

dependent arising

as antidote to bad views

Consequentialists on

eternalism/nihilism and

false appearances and

Followers of Middle Way and

four extremes and

of mere conditionality

Nāgārjuna on

nihilism and

relative arising and

self and

teaching/training on

dependent imputation

dependent nature

childless woman’s son and

consciousness and

elaborations and

establishment of

existence of

Followers of Middle Way on

habitual tendencies of

inherent nature and

Noble Unraveling of the Intention of

nonexistence of apprehended objects of

previous consciousness and

Proponents of Mind Only and

provisional meaning of

refutation of

relative truth and

True Aspectarian Proponents of Mind

Only and

dependent nature consciousness

apprehended objects and

as cause of phenomena

Chandrakīrti on

Descent into Laṅka (Buddha)

all-base consciousness in

on Nāgārjuna

on self-awareness

on tīrthikas

Detsen, Trisong

dharma discourses

dharma wheels

Buddha turning

dharma discourses and

dharmadhātu

analogy of dream awakening and

bodhisattvas and

Mikyö Dorje on

Ornament of Clear Realization on

Proponents of Mind Only on

ultimate truth and

dharmakāya

Dharmakīrti

dharmatā

Diamond Cutter Sūtra on

emptiness as nature of

ultimate truth and

dhātus (khams)

Diamond Cutter Sūtra (rdo rje gcod pa’i

mdo),

Dignāga

diligence

Dipaṃkara

direct perception(s)

discipline

of bodhisattvas

faulty

generosity and

higher realms caused through

liberation and

mental afflictions and

perfection of

praise of

role of supreme knowledge in

stain of pretentious

worthy students abiding by

Dispelling Objections (Nāgārjuna)

Distinguishing Phenomena from True

Reality (chos dang chos nyid rnam ’byed)

Distinguishing the Middle from the

Extremes (dbus mtha’ rnam ’byed),

Dolpopa

dream example

Dromtönpa

dualistic opposites

Dzogchen Ponlop Rinpoche

eighteen constituents. See constituents

eighteen movements of mind

Eighth Karmapa. See Mikyö Dorje

elaborations

dependent nature and

eight extreme

equipoise through pacification of

freedom from

pacification of

reflections and

two truths and

worldly perspective and

emptiness

as abiding mode

aggregates viewed by yogis/yoginīs as,

of all phenomena

arising as

Autonomists on

of beginningless and endless

bodhisattvas and

buddhahood and

Buddhist philosophical systems’

approach to

Commentary to the Two Truths on

of the conditioned

of defining characteristics

destruction of things through realization of

dharma and

of emptiness

empty of object of refutation by reasons

entities of forms and

existence lacking in

fear versus delight of

Followers of Middle Way and

Followers of Sūtra on

of form

of the great

ignorance and

imputation and

of the inner

labels and

liberation and

Mahāyāna and

Nāgārjuna on

as natural being

of nature, 470, 485–86

as nature of dharmatā

of nonexistence of things

of nonobservation

of nonthings

as object

as object of view

ordinary beings and

of other

of the outer and inner

phenomena as

Proponents of Mind Only and

of quality of undeceiving

quasi

Shākya Chokden on

Sūtra Requested by Kāshyapa on fixation on

sūtric

tantric

Thickly Arrayed Ornaments on view of,

Tsongkapa on

of ultimate

ultimate phenomena as intrinsic

as ultimate truth

of the unconditioned

unique teaching of Chandrakīrti on,

of what is beyond extremes

of what is not to be discarded

endlessness

enlightenment See also buddhahood; nirvāṇa; realization(s)

bodhisattvas and

of Buddha

buddhahood and

dedication to

immediate causes of

inherent nature and

kāyas and

manner of gaining

path to

Perfection of Supreme Knowledge on

time of

entities

of aggregates versus collection of

aggregates

arising and

causes/results not existent in own

emptiness and

refutation of

of things

Entrance to the Conduct of Bodhisattvas (Shāntideva)

Entrance to the Middle Way

(Chandrakīrti)

Dipaṃkara and

Fundamental Wisdom and

impossibility of causes/results

scussed in

on karma

as manual of analytical meditation

refutation of arising from four extremes

translation of title of

on ultimate truth

Enumerators

assertions of

arising from self and

causes and results and

clearly manifest results and

Followers of Middle Way and

refutation of

on resultant things

essence kāya (ngo bo nyid sku)

527–28

Essence of the Middle Way

essential nature

eternalism

dependent arising and

nihilism and

two truths and

ethics, 20–21. See also Vinaya

excluding qualifier

existence

analysis and

clinging to true

conceptions and

debate about, of chariot

of dependent nature

dreams and

emptiness not inherently

of five aggregates

Four Hundred Verses on, 322–23

Fundamental Wisdom on

as hypothetical possibility

as imputation

of inherent nature

logicians and

nonexistence and

potential and

refutation of

of self free from confusion

self-awareness and

true, clinging to, 35, 726n23

Tsongkapa on

of unanalyzed appearances

eye consciousness

False Aspectarian Mind Only School

false objects

false seeing

fault(s)

autonomous inferences incurring

Bhāvaviveka and

theses and

faults of contradiction

Feast for the Fortunate (Wangchuk Dorje)

five bases

five great reasonings

Followers of the Middle Way

all-base consciousness and

approach to teaching

arising from self and

Autonomists and

autonomous inferences and

Bhāvaviveka on

consequences and

Consequentialists and

contradiction and

debate methods of

dependent arising and

on dependent nature

emptiness and

Lucid Words on

memory and

ordinary people and

Particularists and, similarities between

Proponents of Consciousness argument to

Proponents of Things and

Refutation of Arising from Other and

relative truth and

Shāntideva and

valid cognition and

worldly perspective and

Zilungpa on

Followers of Sūtra

form(s)

emptiness of

as free from arising

mind and

obscuration of desire to emanate pleasant

refutation of

self and

suchness and

sūtras on

untenability of shapes of

form kāyas

four ages

four concentrations

four conditions

four correct and discerning awarenesses

four emptinesses

four extremes

dependent arising and

examination of

reasoning regarding

refutation of

refutation of arising from

four fearlessnesses

four formless absorptions

Four Hundred Verses (Āryadeva)

four incorrect ways of apprehending

four inexhaustible phenomena

four limitless ones

four negating claims

four noble truths

four permutations

refutation of

four theses

fourteen things left unspoken by Buddha

The Fourth Council (bka ’bsdu bzhi pa)

freedom

from characteristics (tsenma mepa/mtshan ma med pa)

from elaborations

from mental engagement

Fundamental Wisdom (Nāgārjuna)

Chandrakīrti’s revival of

commentary on

on Consequentialist-Autonomist distinction

on dependence

Entrance to the Middle Way and

on existence

on labels

on nirvāṇa

on reasoning that refutes arising in

others

Tsongkapa’s commentary on

verse from

Gendenpas (dge ldan pa)

Gendün Chöpel

generosity

bodhisattvas and

as cause of buddhahood

discipline and

histories of

ordinary beings and

perfection of

temporary happiness through

transcendent perfection of

ultimate happiness through

Gongpa Ngedrel

Gorampa Sönam Senge (aka Tanakpa)

assertions of

on Chandrakīrti

on self-awareness

Ṭīkā on

Great Commentary on the Eight Thousand

Lines (brgyad stong ’grel chen)

Great Transcendence of Misery Sūtra

(yongs su mya ngan las ’das pa chen po’i mdo)

Gungru Gyaltsen Zangpo

Gungthang Tenpey Drönme

Gyamtso

habitual tendencies

of clinging

consciousness rising from

of dependent nature

ripening/nonripening of

happiness

Haribhādra

Heaps of Jewels Sūtra

hearers. See also arhats

definition of

first bodhisattva ground and

generosity and

realization of selflessness of

phenomena by

Heart Sūtra 5

Highest Continuum 402

ignorance

afflictive

karma and

nonafflictive

relative truth and

selflessness of persons and

ultimate truth and

wishlessness and

worldly people and

Illuminating the Intention (Tsongkapa)

imaginary nature

inclusion (yongs gcod)

Consequentialists and

omniscience and

incorrect relative

inferences

inferential valid cognition

inherent nature

actions and

affirmation and

consciousness and

Consequentialists and

dependent nature and

enlightenment and

existence of

ordinary beings and

phenomena and

reflections and

refutation and

saṃsāra and

six faculties and

six inner constituents and

innate self

Instructions to Kātyāyana sūtra

interdependence (rten ’brel)

Buddha and

Consequentialists and

dharma of

Followers of Middle Way and

inexpressibility of

Nāgārjuna on principle of

no analysis and

other-approved and

in Sūtra on the Ten Grounds

two truths and

Jains (gcer bu pa)

nine principles of word and meaning

Jayānanda

Abhayakāra and

on actions

Jñānagharba (ye shes snying po)

Jonangpas

on Perfection of Supreme Knowledge in

Five Hundred Verses

ultimate truth and

views on self and

Kālachakra Tantra

karma

Entrance to the Middle Way on

ignorance and

lower realms and

mental afflictions and

postdisintegration and

Karma Kagyü

Karmapa

abhidharma schools and

on Consequentialist-Autonomist

distinction

on dualistic opposites

Eighth

Feast for the Fortunate in support of

freedom from elaborations and homage to

Middle Way system of

Mikyö Dorje as

Ninth

on Shākya Chokden

Tsongkapa and

kāyas

See also form kāyas; dharmakāya;

sambhogakāya; nirmāṇakāya

Khedrub Je

King of Samādhi sūtra (ting ’din rgyal

po’i mdo) 218

knowable object(s)

analysis and

existents and

Followers of Middle Way and

mind and

object of refutation by reasons and

other-approved reasoning and

person as

refutation of true existence existing

among

root consequence and

two truths and

world beyond and

worldly people and

knowledge

of actions

of all aspects

of all paths and respective destinations

of concentrations

of exhaustion of contaminants

merit and

previous states recalled by

of supreme and nonsupreme faculties

Kongtrul Lodrö Thaye

Lady Transcendent Conqueror sūtras

liberation(s)

analysis and

clinging and

discipline and

eight forms of

emptiness and

four formless

freedom from characteristics and

through meditation

nonexistence of self and

phenomena and

through realization that two do not

exist

suchness and

three gates of

two truths and

worldly perspective and

logic statements in five parts

Logic of Debate (Dharmakīrti)

logical analysis

logical methods

logicians

confused approach of

conventions of philosophical systems

and

existence and

incorrect thoughts of

refutation of

on substantial things

Lotsawa

lower realms

Lucid Words (Chandrakīrti)

on arguments/examples

on Consequentialist-Autonomist distinction

on Followers of Middle Way

on probative arguments

Mahāmudrā

Mahāyāna

Maitripa

Maja(wa) Changchub Tsöndrü

Mañjushrī

mantrayāna

Vajrayāna

Marpa

meditation. See also analytical meditation

absurd consequence and

bodhisattvas and

breathing for

liberation through

perfection of

postmeditation versus

posture in

shamatha in

memory

Chandrakīrti on

Followers of Middle Way and

as proof

Proponents of Consciousness and

self-awareness and

mental afflictions (phra rgyas) 54

consequence of not relinquishing

discipline and

karma and

pacification of

relinquishment of

transitory collection and

mental body

Middle Way Followers of the

Middle Way

analyses of

Autonomist branch of

as beyond the extremes

Chandrakīrti in tradition of

Consequentialist branch of

debates of

dharma system of

Dolpopa on

Early Followers of

entrance into

experience of

in India

Karma Kagyü lineages of

Karmapa system of

key instructions for

Mind Only system distinct from

Nāgārjuna on

scholars

suchness and

Takpo Kagyü and

in Tibet

ultimate truth and

union of two truths in

uniqueness of

Zilungpa on

Middle Way Progenitors

Mikyö Dorje

726nn23-24

on Consequentialists

on definitiveness

on dharmadhātu

on inferences of ordinary beings

739n200

on mental body

on realization

on Sangye Nyenpa

Milarepa

mind. See also consciousness

afflicted

assertions of self as

bodhisattvas and

calming

eighteen movements of

form and

with form arising from dreams

knowable object and

Proponents of Consciousness analysis of

rational

untenability of aggregates as

“mind only

clarification of

provisional meaning of

Mind Only school. See Proponents

of Mind Only; Proponents of

Consciousness

Mipham Chökyi Wangchuk

Mipham

Nāgārjuna

on aggregates

Chandrakīrti and

compassion and

consequences and

Consequentialist-Autonomist distinction and

on dependent arising

Descent into Laṅka on

on emptiness

Middle Way tradition of

on two truths

worldly perspective and

Naiyāyikas

Naktso Lotsawa

Namgyal Drakpa

Nāropa

nature

contrived

as creator

emptiness of

label given to ultimate lack of

meaning of

in mode of abiding

Nāgārjuna on

of phenomena

phenomena as devoid of

neutrality through equivalence

Neyu Zurpa

nihilism

dependent arising and

eternalism and

postdisintegration and

two truths and

nine forms of tormented mind

Ninth Karmapa. See Wangchuk Dorje

nirmāṇakāya

nirvāṇa

arising and

compassion and

Nāgārjuna on

noble beings passing into

noble path of

Particularists and

Practitioners of Yogic Conduct on

saṃsāra and

self and

Tathāgata and

Treatise on the Middle Way on

no analysis

Followers of Middle Way and

interdependence and

two truths and

noble beings

afflictive ignorance reversed by

compassion and

conduct of

equipoise of

phenomena

equipoise of

mindstreams of

nirvāṇa attained by

nonrealized and

ordinary beings and

postmeditation of

suffering and

valid cognition and

worldly beings and

nonarising

diseased vision and

four theses of

from self

thesis of

worldly conception of “I” and

nonemptiness

nonexistence

of all-base consciousness

analysis and

of apprehended objects of dependent

nature

of dream mind

of elements

existence and

existence equal to

negation of

of outer appearances

part-possessor and

of phenomena

of relative truth

of self

self-awareness and

of things

untenability of

nonimplicative negation (med dgag)

nonobservation

nonthings

nonwastage (chud mi za ba)

object(s)

of action

of affirmation

conditions

of the connate (lhan skyes)

of imagination (kun brtags)

of perception

of view

object of refutation by reasons

emptiness empty of

knowable objects and

not imputed or substantial

selflessness and

Tsongkapa on

worldly perspective and

obscurations

Ajita on

bodhichitta and

of desire to emanate pleasant forms

diseased vision and

equipoise as antidote to

ordinary beings

conduct of

diseased vision and

emptiness and

generosity and

inherent nature and

mental application and

Mikyö Dorje on

noble beings and

Proponents of Consciousness and

reason’s not being established and

relative truth and

speculation and

valid cognitions of

Ornament of Clear Realization 396

Ornament of the Sūtras 399

other emptiness (gzhan stong) 11

other-approved reasoning

otherness

Padmasambhava

Paljor

Panchen Lobsang Chögyen

Particularist(s)

assertions of

through Consequentialists

Followers of Middle Way

between

nirvāṇa and

phenomena and

tradition of

on wisdom of the buddhas

part-possessor

patience

Patsap Lotsawa

Pawo Rinpoche

perfection(s)

of diligence

of discipline

of generosity

of meditation

of patience

supreme knowledge and

Perfection of Supreme Knowledge in Five

Hundred Verses (sher phyin lnga brgya

pa) 1

person(s)

Chandrakīrti on nature of

Consequentialists on imputation of

Distinguishing the Middle from the

Extremes on

imputation of

Conduct

as knowable object

Particularist tradition of five aggregates as

self of

as substantial existent not logical

Treasury of Abhidharma on

phenomena

action and

afflicted/pure

Autonomists and

Autonomists on

Buddha’s teaching on existence of

causes/results and

as central to Consequentialist-Autonomist distinction

compassion and

contemplation of

as devoid of nature

differentiation of

as emptiness

emptiness of all

Enumerators on

equality of

existence of

inherent nature and

liberation and

Maitreya/Upagupta and

mere relative

names of

nature of

nonexistence of

Particularists and

as peace

Proponents of Things and

pure/afflicted

as reflections in mirror

relative truth and

self of

selflessness of

735n147

sentient beings and

suchness of

transcendence of conceptual elaborations of

Transcendent Conqueror on

ultimate truth and

as unarisen

worldly conventions and

Play of the Youthful

postdisintegration (zhigpa)

actions/results and

confused truth and

disintegration and

as domain of worldly people

as a function-performing thing

karma and

nihilism and

refutation of

Tsongkapa on

postmeditation

illusion and

meditation versus

of noble beings

“worldly Followers of the Middle Way” and

potential

in all-base consciousness

consciousness and

impossibility of existence of

power (stobs)

of bases/nonbases

defining characteristics of

depictions of conduct and

of display of five perfections

of display of generosity

of knowledge of actions and ripening

of knowledge of all paths

of knowledge of concentrations

of knowledge of deaths and rebirths

of knowledge of exhaustion of contaminants

of knowledge of supreme and non-supreme faculties

of knowledge of various dhātus

of knowledge that recalls previous

states

of things

Practitioners of Yogic Conduct

Praise of the Supramundane (Nāgārjuna)

Praise of the Transcendent (Nāgārjuna)

Praise to That for Which There Is No

Example (dpe med par bstod pa)

prajñā supreme

knowledge

Precious Garland (Nāgārjuna)

predicate(s)

of Autonomists

reason and

reasoning and

reversal of

subjects and

primal matter (gtso bo)

probandum

probative arguments

of Bhāvaviveka

format for

Lucid Words on

producer(s)

causes as

performer and

produced and

product and

production

proof

proof statements

Proponents of Consciousness

Proponents of Mind Only; “mind

only”

all-base consciousness and

Chandrakīrti and

dependent nature and

memory and

Proponents of Mind Only and

refutation of

relative truth and

self-awareness and

two truths and

Proponents of Elements as the Cause

Proponents of Entity (ngo bo nyid smraba)

Proponents of Mind Only

on definitive meaning

dependent nature and

on dharmadhātu as support for the self

emptiness and

imputed nature and

Proponents of Consciousness and

relative truth and

Proponents of Things (dngos smra ba)

Bhāvaviveka and

causes and results and

Consequentialists and

Followers of Middle Way and

interdependence and

misconceptions of

postdisintegration and

relative truth and

provisional meaning

of all-base consciousness

Chandrakīrti on

criteria for

definitive meaning and

definitive meaning debate about

logic of

mind only as

statements about dependent nature as

suchness and

Teaching of Inexhaustible Intelligence on

teaching on

teaching through

realization(s)

familiarization with

Mikyö Dorje on

Neyu Zurpa on

of precise nature

of selflessness in worldly perspective

as worldly conventions

of worldly people

of yogis/yoginīs

reason(s)

Bhāvaviveka and

in debate

ordinary beings and

predicate and

probandum and

reversal of

reasoning(s)

absurd consequences and

analysis through

on arising from four extremes

arising from self contradicting

of Buddhapālita

definitiveness lacking in

first

five great

four extremes and

illusions and

on imputedly existent self

logic of other-approved

logical method and

in philosophical systems

predicates and

Proponents of Consciousness and

on refutation of self of persons

refutations of

second

on self-fixation

sūtras and

ten types of equality of phenomena

taught through

third

of Transcendent Conqueror

ultimate

on ultimate truth

valid cognition and

worldly beings and

referent object (zhen yul)

self as

self of persons and

reflection(s)

elaborations and

inherent nature and

teaching through

as things

refutation(s)

affirmations and

of aggregates as cause of appropriator

arguments for

of arising from both

of arising from four extremes

of arising from other

of arising from self

of assertions of worldly people

of Bhāvaviveka

of causeless arising

challenger defeated by

of chariot as shape of parts that has

relinquished original features

of common object of perception

Consequentialists and

of counterpart’s response

of creators

of dependent nature

Dispelling Objections on

of Dolpopa’s view

of entity of self

through examining contact versus no

contact

of existence of mind

of five aggregates

of form

of four extremes

of four permutations

Gendün Chöpel on

of idea of creator

of imputed self

of inexpressible self

inherent nature and

of innate self

by logic

of logicians

of mental activity arising from elements,

of mere collection

of misconceptions

Nāgārjuna on

of object contacting or not contacting

of object of action devoid of performer,

object of

other paths of

by perceptions of yogins

of permanent self

of philosophical systems

of postdisintegration as a thing

of Proponents of Consciousness

of Proponents of Entity

of Proponents of Things

of rebuttals

of result’s presence and absence

scripture and

of self of persons

of self of phenomena

of self that cannot be expressed as being

same/different from aggregates

of self that exists in relationship of

supporter/supported with aggregates

of self that is of same entity as aggregates

of self that possesses aggregates

of self-awareness

of selflessness of persons

of shape as substantial existent

of substantially existent self

for teaching

of tīrthikas

worldly perspective and

refutation of the four permutations

relative truth (kun rdzob bden pa) 2

afflictive obscurations and

Chandrakīrti on

contradictions with

dependent nature and

explanation of nature of

false seeing and

Followers of Middle Way in accordance with

mere relative and

as nonexistent

of ordinary beings

phenomena and

Proponents of Consciousness and

Proponents of Mind Only and

Proponents of Things and

significance of

suchness of ultimate truth and

Tanakpa on

tenability and

ultimate truth and

valid cognition and

Victorious One teaching

worldly people and

Rendawa Shönu Lodrö

result(s)

Āryadeva on

aspect of

cause and

clearly manifest

contact and

contradiction between cause and

defining characteristics of

Entrance to the Middle Way on

Followers of Middle Way and

Four Hundred Verses on

four noble truths and

four pairs/eight single

manifest

phenomena and

positive

presence and absence of

quality of undeceiving and

reality of

ripened

simultaneity of cause and

tenability of connection between cause/result

unpleasant

Reversal of Objections

Rice Seedling Sūtra

Riwo Gedenpas

root consequence

The Samādhi That Definitively Shows the

Precise Nature (de kho na nyid nges par

bstan p’ai ting nge ’din)

sambhogakāya

sameness

Sāṃkhya. See Enumerators

Saṃmitīyas

connate clinging and

refutation of

view of self of

saṃsāra

clinging tendencies from

explanation of

five realms of

inherent nature and

mindstreams and

nirvāṇa and

sentient beings and

untenability of inequality between

nirvāṇa

water mill analogy on

Sangye Nyenpa

Saying the Names of Mañjushrī (’jam dpal

mtshan brjod) 400

scripture(s)

on basis of imputation

as first requisite

on form/mind

lower-vehicle

on mind only

refutation and

on self

as source for explanation

as valid cognition

self

aggregates and

analysis and

as appropriator in dependence

arising from

assertions of mind as

chariot and

connate self

connate view

consequences and

as convention

as dependently arisen

existence free from confusion of

form and

Highest Continuum on

as imputation

as imputed existent

imputed view of

inexpressible

innate

Jonangpas on

liberation and

as mere imputation

as mind

Naiyāyikas on

as of nature of aggregates

nine qualities of

nirvāṇa and

nonarising from

as nondual consciousness

nonexistence of

permanent

of persons

of phenomena

as referent object

refutation of entity of

refutation of substantially existent

scriptures on

shape as

transitory collection and

Treatise on the Middle Way on

ultimate

unarisen and

Vedavādins on

view of

as witness

worldly people and

self-awareness

Chandrakīrti on

Descent into Laṅka on

existence and

Gorampa on

memory and

nonexistence of

Proponents of Consciousness and

refutation of

Shākya Chokden on

two truths and

self-empty (rang stong)

selflessness

Chandrakīrti on

cognition of

conception of “I” and

consequences/aggregates and

hearers and

ignorance and

object of refutation by reasons and

of the person

personal

of persons

of phenomena

phenomenal

Proponents of Consciousness and

realization of

Saying the Names of Mañjushrī on

solitary realizers and

two types of

yogins cognizing

Senge

sentient beings

aggregates as self viewed by

as animals

bodhisattvas and

as buddhas

clinging to existence of

compassion and

connate self and

Followers of Middle Way and

ignorance and

nature of

phenomena and

Rendawa Shönu Lodrö on

saṃsāra and

self of phenomena and

Shāntideva teachings for

twenty extreme views as habits of

ultimate realization of

sevenfold analysis of the chariot

Shākya Chokden

on Chandrakīrti

on emptiness

on genuine nature

Karmapa on

on self-awareness

Shākyamuni

Shākyas

shamatha (“calm-abiding”)

Shāntarakṣhita

Shāntideva

shape(s)

as imputed existent

refutation of

refutation of chariot as

have relinquished original features

as self

untenability of

six elements

six inner constituents

sixteen emptinesses

Sixty Stanzas on Reasoning (Nāgārjuna)

solitary realizer(s)

bodhisattvas versus

generosity and

selflessness of

selflessness of phenomena and

tathāgatas and

stream-enterers

subjects

substantial existent

person as

refutation of self as

refutation of shape as

substantially existing object

suchness (ji ita ba)

arising and

Autonomists and

childless woman’s son and

consciousness and

Consequentialists on

continuum and

conventional truth and

as demonstrated by the Buddha

expansion of mind into

of form/aggregates

genuine seeing of

gratitude for

liberation and

Middle Way and

Nāgārjuna on

as object of genuine seeing

of phenomena

provisional meaning and

relative world and

as seen by bodhisattvas

sevenfold analysis about

sūtras and

ultimate truth and

vase(s) and

in White Lotus of Genuine Dharma 79

wisdom and

worldly people and

worldly perspective and

yogis/yoginīs engaged in

suffering

bodhisattvas and

happiness and

noble beings and

root of

source of

three kinds of

truths of

supreme knowledge

arguments cleaning

bodhisattvas attaining

cessation through

discipline through

fixation on illusions reversed by

greatness of perfection of

omniscience and

patience through

perfection from

Tathāgata providing

ultimate truth

wise ones having

sūtra(s)

aggregates and

on forms/feelings

mantrayāna and

as provisional meaning

on self/aggregates

suchness and

tantra and

Sūtra Followers

The Sūtra of Vast Play (rgya cher rol pa’i

mdo) 587–88

Sūtra on the Meeting of Father and Son

(yab sras mjal ba’i mdo)

Sūtra on the Ten Grounds

on mind only

Proponents of Consciousness and

on sixth bodhisattva ground

Sūtra Requested by Kāshyapa

Tanakpa (rta nag pa). See also

Gorampa Sönam Senge

tathāgata(s)

intention of

nirvāṇa and

solitary realizer and

supreme knowledge through

three entanglements and

Teaching of Inexhaustible Intelligence

Ten Grounds

ten masteries

ten nonvirtues

ten powers

ten types of equality of phenomena

tenability

analysis and

of causality

of connection between cause/result

relative truth

thesis

faults and

Followers of Middle Way and

valid cognition and

Thickly Arrayed Ornaments (rgyan stug po bkod pa)

things

analysis not finding

emptiness of

power of

reflections as

Treatise on the Middle Way on non-establishment of

thirty-seven factors of perfect enlightenment

three gates of liberation

three obscurations

three realms

three vehicles