maha#vyutpatti {BYE BRAG TU RTOGS PAR BYED PA CHEN PO,} {DAM PA'I CHOS LA 'BYUNG SKAD GTAN LA RBAB PA,} namo bhagavate sha#kya munaya tatha#gata#ya#rhate samyak sambuddha#ya. {BCOM LDAN 'DAS DE BZHIN GSHEGS PA DGRA BCOM PA YANG DAG PAR} {RDZOGS PA'I SANGS RGYAS SHA' KYA THUB PA LA PHYAG TSAL LO,} Note :- This is a correlation of the two published versions of the maha#vyupatti. They are: 1. MAHAVYUPATTI, R. Sakaki, [Kyoto, Shingonsh Kyoto Daigaku, 1916]. 2. MAHAVYUPATTI [SANSKRIT-TIBETAN-ENGLISH VOCABULARY, BEING AN EDITION AND TRANSLATION OF THE MAHAVYUTPATTI], Ed. & Trans. Alexander Csoma de Koros, 1st Edition: Memoirs of the Royal Asiatic Society of Bengal,; 1910, 1916, Vol. IV, No. 3, 1944 Calcutta, India; 2nd Edition, Part I Edited by Anil. K. Gupta Part II Edited by E.M. Dennison Ross, M.M. Satish Chandra Vidyabhusan & Part II Edited by Durga Charan Chatterjee Sri Satguru Publications, Bibliotheca Indo-Buddhica No.5-6 1980, 1982], Delhi, India. The first was the primary version, because the entries are suc- cessively numbered, and the second was correlated to the first version. SAKAKI'S FRENCH NOTES (P.XXII-XXX) P.XXII Sur la copie du Dictionanire bouddhique Maha#vyutpatti conserv‚e … la BibliothŠque Nationale de Paris, par Foucaux et Julien. Le Dictionnaire sanscrit-tib‚tain, qui suit, est la copie d`un manu- csrit de la BibliothŠque du D‚partement Asiatique de St. P‚tersbourg portant le No.589 du Catalogue. Ce manuscrit d`une belle ‚criture moderne a ‚t‚ exccut‚ en Chine. Il est divis‚ en deux cahiers in fř "oblongs," doubl‚s … la maniŠre chinoise et ‚crits d'un seul c˘t‚. Chaque page encadr‚e et regl‚e avec de l'encre rose, contient quatre lignes d'‚criture; la premiŠre et la troisŠme ligne en sanscrit, la deuxiŠme et la quatriŠme en tib‚tain donnant la traduction du sanscrit. Les deux langues sont ‚crites en caractŠrees tib‚tains. Le titre de ce livre est le me#me que celui je trouve dans la cata- logue du bsTan 'Gyur donn‚ par Csoma de K”r”s, Asiatic Researches T. XX, p.584. 1.8.. Ce qui fait croire que e'est le me#me ouvrage, on du moins une compilation faite d'aprŠs lui. Afin de rendre le livre plus facile … consulter, j'ai numerot‚ les divisions du Dictionnaire, et j'ai remis la partie sanscrit en caractŠres Devanagari. Quand il m'est varriv‚de faire des corrections on d'avoir des doutes sur la lecture d'un mot, j'ai donn‚en note la le‡on originals, em conser- vant alors les caractŠres tib‚tains, parceque l'oeil retrouve en suivant l''arrangement des lettres la cause de l'alt‚ration d'un mol. On rencontrera aussi quelques notes sur des expressions difficiles on pen connues, ainsi que des renvois … les ouvrages sur le Bouddhisme pub- li‚s dans ces derniŠres anne‚s, et enfin, l'on trouvera … la fin de chaque volume la table des chapitres on divisions du Dictionnaire. Paris, Le 20 D‚cembre 1850. Ph. Ed. Foucaux. P.XXIV Les variantes en rouge sont prises sur un manuscit, sanscrit- tib‚tain-chinois-mongol de la BibliothŠque de l'Universit‚ de St. P‚ters- bourg, lequel porte le No. 25147. Voice le commencement du livre suivant ce dernier manuscrit, gui sera design‚ par la lettre B. {,, * DAM PA,} etc. ,, Septembre 1856 Ph. Ed. Foucaux. Suivant l'opinion de M. Joseph Kowalewski, professour de Mongol … l'Universit‚ Kasan, le Maha#vyutpatti, qui n'est autre chose qu'une encyclop‚die ma#thodique des id‚es et des expressions bouddhiques, a ‚t‚ redig‚ et traduit vers la me#me ‚poque eu Thib‚tain par des Lotsavas (interprŠtes) de Hlassa. On ignore la date exacte des traductions chinoi- ses et mongoles. Rendant plus de vingt ans, j'avais inntilement demand‚ … P‚king ce dictionnaire t‚traglotte que la partie chinoise rendait indispensable pour traduire des ouvrages chinoise relatif … l'Inde et au bouddhisme qui sont remplis, comme les Relations de Fa-hien et de Hiouen-thsang d'expressions r‚pondant … des termes sanscrits dont il est fort difficile et souvent impossible de d‚couvrir la forme originale, je d‚sesp‚rais d'optenir ce precieux Dictionnaire, lorsque M.J. Kowalewski (qui lui-me#me l'avait vainement demand‚ … ses amis qui habitent au del… du Baikal) m'apprit l'heureuse nouvelle qu'il en existait un exemplaire dans la grande collection de livres imprim‚s et manuscrits qu'avait rapport‚s en 1853 la mission russe de P‚king. Ne pouvant me transporter … St. P‚tersbourg pour ex‚cuter la copie de cet ouvrage qui aurait exig‚ un temps enorme, j'en demandai la communication … S. Ex. de Norrow Ministre de l'Instruction publique, qui voulut bien me le pre#ter pour un an. Je lui en temoignai hautement ma reconnaissance … la fin de ma pr‚face des Memoires de Hiouen-thsang. Mais en raison de mes diverses P.XXVI fonctions, cet espace de temps ‚tait beaucoup trop court pourque je puisse copier seul des quatre ‚critures, dont une (celle du thib‚tain) m'‚tait aloors ‚trangŠre. J'eus recours … I'obligeante amiti‚ et … l'habilite calligraphique de M. Ed. Foucaux, pour le sanscrit et le thib‚tain, me r‚servant le chinois et le mongol dont l'‚criture est presque la me#me que celle du mandchou, qui m'est familiŠre. Mais je rencontrai l… deux grandes difficult‚s. Si le thib‚tain, dont les lettres repr‚sentaient aussi le sans- crit, ‚tait aussi net qu'un texte imprim‚, le chinois et le mongol ‚taient en grande partie illisiblos [*]. Las savants Lamas … qui ce manuscrit avait successivement appartenu, et dont on distingue ais‚ment les differentes ‚critures, ayant remarqu‚ avec raison que les interpr‚tations chinoises et mongoles, ‚taient en grande partie, fautives, les avaient corrig‚es pour leur dusage, mais dans un style si cursif et n‚glig‚ que les traductions nouvelles eussent ‚t‚ totalement illisibles pour une personne … qui le chinois et le mongol n'auraient pas ‚t‚ familiŠres. L'habitude que j'ai de la premiŠre de ces deux langues m'a permis de d‚chiffrer, non sans peine les mots cursifs ou abreg‚s sous la forme st‚nographique qu'on appelle Thsao-tseu. Quant … la seconde langue que j'ignorais, il m'‚tait impossible de la lire dans les endroits corrig‚s et de la transcrire correctement, de sorte que d‚sesp‚rant d'abord d'em venir … bout, je r‚solus de renvoyer le manuscrit … St. P‚tersbourg, aprŠs que j'aurais achev‚ la copir du chinois. Mais consid‚rant, que le mongol possŠde des marques de cas et des formes verbals trŠs propres … lever des doutes, que laisse souvent la langue chinoise qui en est totalement d‚pourvue, je pris le parti d'‚tudier ex- prŠs le mongol. J'y r‚ussis assez pour tout d‚chiffrer et ex‚cuter une copie parfaitement nette et correcte. Cette copie et celle de l'interpr‚- tation chinois m'ont cout‚environs 1409 heures. Les sevants Lamas, qui ont corrig‚le manuscrit de St. P‚tersbourg ont presque touqours entour‚ d'un circle les mots condamn‚s; quelque- * voyez ci-aprŠs le sp‚cimen photographique et les renvois de la note. P.XXVIII fois ils les ont couverts d'une couche d'encre, ou gratt‚s … fond. pour reproduize anssi fidŠlement que possible le manuscrit original, j'ai con- serv‚ tous les mots lisibles de la version primitive, et je les ai plac‚s imm‚diatement au dessous du sanscrit. La lettre A qui les pr‚cŠde ou seulemment la place qu'ils occupent, les font reconnaitre au premier coup d'ooril. Tanto#t on les trouve en d‚saccord avec le texte sanscrit, tanto#t on pent les comparer avec int‚rŠt avec la version nouvelle, plac‚e au second rang et d‚sign‚e par la lettre B, quand la premiŠre version existe. J'ai supprim‚ la lettre B dans tous les cas o— l'imterpr‚tion A manquait ou avait ‚t‚ complŠtement effac‚e. Quant au mongol, je me suis born‚ … le reproduire suivant la nouvelle interpr‚tation, sans chercher … con- server entiŠrement l'ancienne qui ‚tait, on grande partie, ratur‚, et que d'ailleur on pourra obtenir plus tard de P‚king dans une ‚dition sanscrite- mongole dont plusieurs copies existent … St. P‚tersbourg, an Mus‚e de l'Acad‚mie Imp‚riale des Sciences, et au D‚partment Asiatique du MinistŠre des Affaires ‚trugŠres. Il r‚sulte des renseignements qui pr‚- cŠdent que le manuscrit de l'Universit‚ de St P‚tersbourg ‚tait eu grange partie illisible, le no#tre quo est aussi net aussi bean qu'un texte imprim‚, peut e#tre consid‚r‚, sans exag‚ration, comme un monument unique en Europe, qu'il serait de la plus haute importance de de publier un jour, dans l'int‚re#t de la lexicographie bouddhique, qui manque complŠtement dans le Dictionnaire sanscrit-anglais de Wilson. Paris. 14 octobre 1858 Stanilas Julien. N.B. La pagination, pr‚c‚d‚e de B, qui est ecrit en marge, r‚pond … colle du manuscrit original. SAKAKI'S SANSKRIT INVOCATIONAL VERSES. P.XXXI laks%mi#dharah% ka#n~cana parvata#bhas triloka na#thas tri mala prahi#n%ah% buddho vibuddho'mbuja patrametras [1] tan mangalam% bhavatu sha#ntikara tava#dya tenopadis%t%ah% pravaras tvakampyah% khya#tas triloka#i [2] nara deva pu#jyah% dharmattamah% [3] sha#ntikarah% praja#na#m% [4] tan mangalam% bhavatu sha#ntikara tava#dya [5], saddharma yuktah% shruta man$gala#d%hyah% [6] sam%gho nr%i deva# sura daks%in%i#yah% yah% [7] shri# niva#sah% prava#ro gan%a#na#m% tan man$galam% bhavatu sha#ntikara tava#dya, namo buddha#ya, namah% sarva man$gala tithi muhu#rta naks%atra ra#ja#ya [8] tatha#gata#ya#rharte samyak sambuddha#ya,, tadyatha#, naks%atre naks%atre sarva man$gala tithi muhu#rta naks%atra#n%i sarva#rthe sa#dhu ka#rin%i# [9] sva#ha#, yandishi gantuga#mata#m% [10] disham avalokya iyandha#ri#n%i# pat%hitva# gamyate maha#siddhi [11] bhavati, sarva man$gala dha#ran%i#sama#ptah% [12] ye dharma# hetu prabha#va# heteun tes%a#m% tathagato hyavadat tes%a#m%ca yo nirodha evam%va#di# maha#shraman%ah%, ra#ja# da#na patishca#iva ye ca#nyo mi [13] satvara#saya [14] prapnuvanti [15] sada#sukham a#yuraroga sampadah% maha#vyutpatti sama#pteti 1. pattre netrastu-. 9. ka#ri#n%i. 2. loke (?). 10. -kamata# dishama (?). 3. dharmottamah%. 11. -ddhirbhavati. 4. prajn~a#namna#m. 12. sama#pta#. 5. tavaeya. 13. ca#nye'pi. 6. shruti...dyah%. 14. -ra#shayah%. 7. hrih%. 15. pra#pnu-. 8. tam. KOROS'S INTRODUCTION Vol.1, P.i For nearly eighty years the Library of the A.S.B. has had hidden among its treasures a thick folio volume written throughout in the careful hand of Alexander Csoma de Koros, the pioneer of Tibetan studies. This manu- script, upon which the great Csoma spent so much time and pains, contains an extensive systematic vocabulary in Sanskrit, Tibetan and English, the Sanskrit being in Roman letters. From time to time, no doubt, scholars have had this precious folio in their hands, and `some' indeed may have made practical use of its contents, but it is only quite recently that the proposal to print the whole manuscript has been seriously considered: and in 1908 the Council of the Society appointed Dr. Satis Chandra Vidyabhusana and myself--the joint-philological Secretaries--to see this long-neglected world through the Press. The original work on which Csoma based his edition is a Sanskrit-Tibetan vocabulary occupying 154 folios (ff. 223-377), of the Go volume of the {MDO} (or Su#tra) Division of the Tanjur. The full title of this vocabulary, as we learn from Ceoma's Analysis [1], is {LO PAN MANG POS MDZAD PA'I BYE BRAG} {TU RTOGS BYED CHEN MO}: and it is commonly known as {CHE TA TU TOG CHE} [2]. It is a curious circumstance that in the course of the many allusions which Csoma makes to his work on this vocabulary he never mentions either the Tibetan or the Sanskcrit title. My object in this Introduction is to explain the genesis of this Manuscript, and, as far as possible, in the Author's own words. Csoma first came to Tibet in 1822 when he was 38 years of age: and he remained in that country or its vicinity till 1831, when he realized his long-cherished desire to visit Calcutta. He spent altogether nine years in this town, first from 1831-35, and secondly from 1837-1842. In April 1842 he died in Darjeeling of fever contracted in the Terai. It was, as we shell see, during his first stay in Calcutta that he prepared the manuscript which is now being published. The first allusion to the vocabulary occurs in the Report which Csoma sent to Captain Kennedy, Assistant Political Agent in Subathu, dated January 28th, 1825 [3]. 1. Asiatic Researches, vol.XX, pt.2, p.584. See also Annales du Musie Guimet vol.II (1881). 2. The Sanskrit title is Maha#vyutpatti. The Sanskrit text alone was published by Minayeff in his Buddhism, vol.i, pt.2, St. Petersburg, 1887. The editors owe an expression of thanks to Dr. Thomas, Librarian at the India Office for kindly lending them Minayeff's world, which is to day quite unprocur- able in the market. While the first 16 pages were passing through the press we had not the advantage of consulting this work. An abridgment of the present vocabulary is mentioned in Csoma's Analysis under the title of: {BYE BRAG TU RTOGS BYED 'BRING PO}. 3. This Report ia printed `in extenso' in Mr. Duka's Life. It appeared in an abridged form in the first number of the Journal of the Royal Asiatic Soceity, London, 1834. Vol.1, P.ii "During my residence in Zanskar, by the able assistance of that intel- ligent man (the Lama) I learned grammatically the language and became acquainted with many literary treasures shut up in 320 large printed volumes, which are the basis of all Tibetan learning and religion. These volumes, divided into two classes, and each class containing other sub- divisions, are all taken from Indian Sanskrit, and are translated into Tibetan. I caused to be copied the contents of these immense works and treatises in the same order as they stand in the printed indexes. Each work or treatise begins with the title in Sanskrit and Tibetan, and ends with the names of the authors, translators, and places wherein the author has written or the translation was performed. As there are several collec- tions of Sanskrit and Tibetan words among my other Tibetan writings, brought with me a copy of the largest, taken out of one of the above- mentiomed volumes; consisting of 154 leaves, every page of six lines." The next allusion to the vocabulary occurs in the second Report, dated 25th May, 1825: "It was this man (the Lama)... who in the course of three months after my arrival at that place (Zanskar), wrote down at my request some thousand words arranged after certain heads, and since he had many books with him containing a collection of words and could easily procure others from the neighbouring monasteries, he gave me so much account of technical terms used in arts and sciences that I acquired sufficient information to be interested in Tibetan literature and to pursue in certain order the study I was engaged in... In a word, there is a full enumeration of whatever we can meet within the region of the elements, as they are called, namely earth, fire, water, air, ether, and in the intellectual kingdom. These were all arranged after my direction and plan. "Besides this vocabulary of the most necessary words which I have now with me, all written by the same Lama in the Tibetan capital character. have another large collection in Sanskrit and Tibetan (the Sanskrit also being written in the Tibetan capital character, as they early adapted their alphabets to express properly every Sanskrit word), copied from the sTangyur, Do division, Go volume, from the 223rd leaf to the 377th, con- sisting of 60 sheets of common Kashmerian paper, having writing but on one side, and having on every page 32 lines. This vocabulary, arranged after certain matters or subjects under general heads, contains many thousand words of every description; several distinctions and divisions highly interesting in order to understand better the whole system and principles of the Buddhist doctrine." Soon after his arrival in Calcutta in April 1831, Csoma reported himself to Mr. Swinton, the Secretary to Government, and placed all the literary treasures in his possession at the disposal of the authorities. From 1831 to 1835 he resided in the Asiatic Society's rooms and was principally engaged in the publication of his famous Dictionary and Grammar. He was also employed by the Society to make a `catalogue raisonn‚' of the Tibetan works forwarded from Nepal by Brian Hodgson. On the 26th December, 1832 H.H. Wilson writes that besides the Dictionary and Grammar, a translation of a Tibetan vocabulary, containing a summary of the Buddhist system, was ready for publication and at the disposal of Government, "to whom the author considered his works to belong, in return for the patronage it had been pleased to afford him. Should it be the pleasure of Government to defray the cost of publication, which has been estimated at from 3,000 to 4,000 rupees, Mr. Csoma will be happy to conduct them through the press in Calcutta, or he is willing, should the Government think it proper, to send them through me to England, where, perhaps 1. I believe this manuscript is now in the British Museum. Vol.1, P.iii the HonouraUe the Court of Directors or some literary Association may undertake their publication. Government agreed to defray the cost of publishing the Grammar and Dictionary, and these duly appeared in 1834. In 1835 Csoma again set out on his travels, reaching Maldah in January 1836. Early in March he was in Jalpaiguri, and after a sojourn of nearly two years in eastern Bengal and in the neighbourhood of Sikkim, Csoma returned to Calcutta. During this period he seems to have been chiefly engaged in learning Bengali and perfecting his knowledge of Sanskrit. From the end of 1837 to the beginning of 1842 he again resided in the Society's house, and in the capacity of Librarian, was partly occupied in arranging the Tibetan works he had himself presented. He also at this time wrote and published a number of articles in our Journal [2], and was furthermore employed by Dr. Yates, and other missionaries in the transla- tion of the Liturgy, and Psalms) and the Prayer Book into Tibetan. Two further allusions to the vocabulary remain to be quoted. In the Preface to his Dictionary, Csoma writes as follows: "Sanskrit terms seldom occur in their books [i.e., the Buddhist Literature of the Tibetans] with the exception of a few proper names of men, places, precious stones flowers, plants, etc., where the translators could not determine what their proper signification would be in Tibetan. But the technical terms in arts and sciences found in Sanskrit have been rendered (not as European nations have done with their translations out of Greek and Latin) by their precise syllabic equivalents in Tibetan, according to a system framed expressly for the purpose by pandits who engaged in the translation of the sacred works of the Buddhists into the latter language; as may be seen in the several vocabularies extent of Sanskrit and Tibetan terms, of which a large one has been translated into English by the author of Dictionary and presented to the Asiatic Society; the same he afterwards found had been previously made known to the learned of Europe by the late Mons. Abel Remusat [3]." Then again, in Csoma's Analysis of the Ka' gyur (Asiatic Researches, vol.XX, p.397) we read: "All the 21 volumes of the {SHER PHYIN} [i.e., the prajn~a# pa#ramita#] treat of speculative or theoretical philosophy i.e., they contain the psychological, logical and metaphysical terminology of the Buddhists, without entering: into the discussions of any particular sumject. There are collected one hundred and eight such subjects (dharmas) terms or phrases, with several subdivisions or Distinctious; of which if any predicate be added to them, affirmative or negative judgements may be formed. These terms have mostly been introduced into the Sankrit and Tibetan Dictionary also, that was prepared by ancient Indian pandits and Tibetan interpreters, and which may be found in the {BSTAN 'GYUR} ({MDO} Class, Go volume)." 1. The Dictionary appeared in January and the grammar in December of that year. 2. In honour of the 125th Anniverary of Csoma's birth, the Society is about to reprint all these articles in a collected form. As an Introduction to this volume I propose to print the substance of a lecture I delivered before the Society on January 5th, 1910. 3. This evidently refers to "Un vocabolaire philosophique en cinq langues imprim‚ a Pekin," M‚langes Asiatiques, Paris, 1825, vol.i, pp.153-183. Vol.1, P.iv It is evident that his anxiety to be off again on his travels prevented Csoma pressing for permission to pubish the vocabulary in 1834; it is however, very strange that, as far as we know, he made no effort in this direction during his second period of residence in the Society's rooms. One would have thought that a man of his capacity for work might have found time during these five years to give to the world a work which had cost him such infinite pains to prepare. In the absence of any evidence to the contrary, it may be presumed that the non-appearance of the vocabulary during Csoma's life-time was not owing to any lack of encouragement on the part either of the Society or of Gov- ernment. The Society cannot, however, be so easily exonerated from the charge of having left this precious document for so many years exposed to the risks of the Bengal climate, not to mention the ravages of white-ants and fish insects. By good chance the manuscript has suffered little or no damage from these sources; on the other hand, the ink in which it is written has begun to fade very rapidly, and I have no doubt that in a few years many pages will be illegible. TO PRESENT EDITION OF CSOMA'S MANUSCRIPT. The method adopted for our edition has been the following:- The Tibetan portion of the Manuscript needed little or no revision. With regard to the Sanskrit in Roman character it has been necessary first of all to change the transcription of Csoma to that adopted by our Society and here and there also to correct the reading of the Sanskrit. It has also been necessary to make certain changes in the English translations. No one perusing the vocabblary could fail to be struck by the mastery which Csoma had gained over this language. In nine cases out of ten his explanation has been allowed to stand; but there are nevertheless some surprising lapses for which if is difficult to account having regard for the perfection and accuracy of the rest [1]. The manuscript, though a fair copy, can hardly be regarded as ready for printing: for on every page we find what may be called tentative synonyms which, in passing the book for the press, would not all have been allowed to remain. The editors have, however, thought it proper in most cases to retain all these synonyms, because they offer valuable insight into the writer's mind and reveal; the processes by which he 1. For example: "to take the relighus character" for "to enter the religious life" or "to take holy orders." "Shame-faced" as synonymous with "modest." "Transcendal" for "Transcendent." "Void from" for "devoid of." James Prinsep, writing to Government in 1833, says: "On the part of the Society, I beg also to tender my own services, in inspecting and correcting the English portion of the volume (i.e., the Dictionary)." I suspect that his reports to Captain Kennedy must have undergone some revision at the hands of an Englishman, for they are better written than many subsequent letters of Csoma. In the Preface to the Dictionary, Csoma says that "he gratefully acknowledges the favours which Mr. J. Prinsep, present Secretary to the Asiatic Society, continues to confer on him, in correcting and smoothing the English part of these works during their progress through the press." 2. Rajendra Lal Mitra wrote in 1883: "from the general appearance of neatness and absence of erasures, corrections and interlineations, it is evident that the volume is a fair copy." Vol.1, P.v arrived at his interpretations. It will be observed that where any dif- ference arises between the Sanskrit and the Tibetan, the English translation is usually on the side of the Tibetan. A great many phrases have today become absolutely stereotyped among writers on Buddhism, which were altogether new to Csoma and his contempor- aries, and many words which he thought fit to explain are now-a-days fami- liar to all students of that religion. In cases where we have improved on Csoma's English without affecting his meaning, we have not thought it necessary to make any remark; but where we have altered or added to what Csoma wrote, the portion for which we are responsible has been placed within crochets. The editors are responsible for all the footnotes. I have to thank Babu Surendra Math Kumar, Librarian of the Asiatic Society, for his constant help in reading the proofs of the Sanskrit portion, while: Dr Satis Chandra Vidyabhusana was absent from Calcutta; and I must also acknowledge my indebtedness to my teacher Lama Lob bSang Ge Gen who read all the Tibetan portion before it was dismissed to press. Finally, I have to thank my wife for many hours of patient labour spent in transcribing Csoma's MS. and in noting the variant readings in Minayeff's version. The present instalment represents about one-third of Csoma's manuscript. When the whole work has been printed we propose to add Aphabetical Indices to all the Sanskrit, and all the Tibetan words and phrases contained in the Vocabulary. [NOTE.-The Roman numbers given to the sectional headings have been added by the editors. The numbers in brackets are those of Csoma's manuscript. In the Tanjur the groups are not numbered; but Csoma's numbers represent the order in which the groups occur in the Tibetan original. In the body of the work the English translations of the headings have been allowed to stand very much as Coma gives them; but in the table of contents these headings have for the sake of convenience been somewhat curtailed or modified. The variant leadings which have been found in Minayeff's work are prefixed by the letter M.]. {BLO BZANG DGE RGAN,} Vol.2, P.i PREFACE} ALEXANDER CSOMA DE kOROS AND HIS MAHAVYUTPATTI The year 1784 which marked the foundation of the Asiatic Society of Bengal, also witnessed the birth of two eminent scholars who made the name of the Society famous by their valuable researches. Dr. Horace Hayman Wilson, born in 1784, joined the services of the East India Company and served the Asiatic Society for nearly a quarter of a century and finished his academic career in England as the first Boden Professor of Sanskrit at Oxford, the University of our Founder-president Sir William Jones. Before leaving Calcutta, Dr. Wilson had the satisfaction of receiving the cele- brated Hungarian Orientalist (also born in 1784) Alexander Csoma de K”r”s and drawing him into close co-operation with the learned members of the Asiatic Society during the second quarter of the nineteenth century. Alexander Csoma had his early education in the school of his native village K”r”s. At the age of fifteen (1799) he was sent to the famous college of Nagyenyed. Born of very poor parents he had to accept the po- sition of a servant-pupil in the college, thus paying his educational charges by personal service. In 1807 while Napoleon was at the peak of his glory, Csoma came into Contact with Adam Herepei, his beloved Professor whom he interrogated about the Asiatic Cradle of the Hungarians. In 1815 he passed successfully the public examinations permitting him to join foreign universities. The same year he got a fellowship of fifteen pounds from some English foundation and with that money in his pockets he joined the University of G”ttingen with a view to preparing himself for an eccle- siastical career. But fate decided otherwise. For he met at G”ttingen Prof. Eichhorn, the celebrated Orientalist who nurtured the seeds already sown into the heart of Csoma by Prof. Herepei, and gave him much positive in- formation about Asia and her culture, specially while discussing some rare Arabic manuscripts. Csoma now took a definite decisin to explore Asia. Towards the end of 1818, he returned to his college at Nagyenyed which offered him a post, but refusing that comfortable academic career, he decided to welcome the thousand inconveniences and dangers of an Asiatic journey. He spent some time in Croatia mastering the Russian language for he decided to enter Asia via Russia. In 1819, at the age of thirty-five with only two hundred florins in his pocket, he plunged into the unknown in search of `the early zones inhabited by the Hungarians, collecting the documents of the history and observing the similarities which exist between Hungarian and the different Oriental languages'. Abandoning his project of passing through Odessa and Moscow, he came to Bucharest and thence to Sofia (Jan. 1, 1820); in the company of Bulgarian merchants he came to Philippopolis but knowing that epidemic was raging near Constantinople he avoided the Turkish capital, sailed in a Greek boat from Enos and landed in Alexandria where he hoped to study some valuable books by Arab geographers, but the pestilence raged there also. So he left Egypt in haste and passing via Cyprus, Tripoli and Latakia, he reached Aleppo and thence the city of Mosul whence he took a boat and reached Baghdad on July 22, 1820. Thus it toak neatly seven months Vol.2, P.ii for Csoma to travel from Bucharest to Baghdad. Joining again a caravan he came to Kermanshah and Hamadan finally reaching Teheran where, during his Persian sojourn, he spent four months improving his knowledge of Persian with the help from the British embassy. Leaving his books, certificates and some of his writings in Teheran, he took to the costume of the Armenian and came to Meshed (April 18, 1821). Civil war was raging there, and so he could continue his chequered journey towards Bokhara only in October 1821. Rumours of war were everywhere and so he changed his route, and came to Kabul (Jan. 6, 1822) via Balkh and Bamian. Coming thence to Peshawar, the first city of India proper that he visited, Csoma met there two French soldiers of fortune, Allard and Ventura. In March 1822, he left Lahore and via Amritsar and Jammu entered Kashmir. On June 9, 1822, Csoma found himself at Leh, the capital of Ladakh in Western Tibet, and began his direct relations with a country which, thanks to his researches, would be made famous in the academic world and, in return, would give him immortality. He tried to enter Central Asia via Yarkhand (as his fellow-countryman Sir Aurel Stein did nearly a century after) but the risk was too great, as his advisers told him, and he returned to Lahore. Meanwhile in the Dras Valley, Csoma met the famous British officer Moorcroft to whom for the first time he confided the aims of his journey, and that was a turning point in the career of Csoma; for Moorcroft urged him to take up the study of Tibetan seriously and offered him some help from British authorities. Moorcroft brought to the notice of Csoma a book called `Alphabatum Tibetanum' by the Italian Jesuit missionary Georgi. When Moorcroft left, his companion Mr. Trebeck introduced Csoma to a native scholar who knew Persian and Tibetan, and thus through Persian he began acquiring the Tibetan idiom. On Nov. 26, 1822, Csoma returned to Kashmir near Moorcroft, and remained there till May 1823. Thence, furnished with letters of introduction and some subsidy, he started (May 2, 1823) for the Monastery of the Lamas where he worked for nearly a decade to complete the Dictionary and Grammar of the Tibetan language. At Zanskar he worked in a monastery named Zangla (June 26, 1823-Oct. 22, 1824). He shifted to Sabathu (Nov. 20, 1824) where he was arrested as a spy but thanks to the letters furnished by Moorcroft he overcame his difficulties and continued his studies with official support. He continued working in different Lamasaris till November 1826 and received fresh subsidies from the Government of India and from the Asiatic Society of Bengal. He began exploiting the rich manuscript collections in the district of Bouchahir (Aug. 1826--Oct. 1830). He was throughout helped by the learned Lama of Zanskar, {SANGS RGYAS PHUN} {CHOGS}. Recently we have found the name of another teacher, {KUN DGA' CHOS} {LEGS,} identified by Mr. Shuttleworth in a Tibetan manuscript commented by A.H. Franclre. Another name of Csoma's teacher was {CHUL KHRIMS RGYA MCHO,} who copied a philosophical text at the request of Skender Beg (Alexander Csoma). This manuscript was acquired by the Hungarian Academy of Sciences which remembered very appropriately the 150th anniversary of the birth of the great Hungarian Tibetalogist. (Nouvelle Revue de Hongrie, Budapest May 1935.) Meanwhile we find that some of his valuable researches drew the attention of the eminent scholars of the Asiatic Society of Bengal which began to take interest in Csoma since the publication of his letter dated May 1825 to Capt. C. P. Kennedy. Vol.2, P.iii (Vide Life by Duka.) The Society now sent a formal invitation to Csoma and he came down to Calcutta (1831) and worked indefatigably till 1835 to get his Grammar and Dictionary of the Tibetan language published under the auspices of the Asiatic Society of Bengal. In 1835 he applied for a passport to enable him to pursue his researches in North Bengal. In 1837 he returned to Calcutta where he continued working till 1842 as Librarian of the Asiatic Society of Bengal and arranging its rich collection of Tibetan MSS. Towards the beginning of 1842 Csoma left Calcutta for Darjeeling hoping to reach Lhasa by that route and thence to the direction of the country of the Yugars (Yugour Turks who were reputed by several scholars to be the progenitors of the Hungarians). Arriving at Darjeeling (March 24, 1842) he contracted Malaria and died April 11, 1842, completing twenty arduous years of his pilgrimage in Asia. II. THE MAHAVYUTPATTI As early as Jan. 28, 1825, Csoma made the first allusion to this Sanskrit-Tibetan Vocabulary in his Report addressed to Capt. Kennedy Assistant Political Agent in Sabathu. In that Report we find the following significant words: `As there are several collections of Sanskrit and Tibetan words among my other Tibetan writings, I brought with me a Copy of the largest, taken out of one of the above mentioned volumes, consisting of 154 leaves, every page of his lines.' In his second Report dated May 25, 1825 Csoma again alludes to the above Vocabulary: `This Vocabulary, arranged after certain matters or subjects under general heads, contains many thousand words of every description: several distinctions and divisions high interesting in order to understand better the whole system and prin- ciples of the Buddhist doctrine.' Arriving in Calcutta in April 1831, Csoma reported himself to Mr. Swinton, Secretary to the Government, and placed all his manuscripts at the disposal of the authorities. He resided in the Asiatic Society's rooms from 1831 to 1835, attending primarily to the publication of his Tibetan Dictionary and Grammar. He was also employed by the Society to make a `Catalogue rassonn‚' of the Tibetan works forwarded from Nepal by B. H. Hodgson. Dr. H.H. Wilson wrote on Dec. 26, 1832, that besides the Dictionary and Grammar, a translation of a Tibetan Vocabulary containing a summary of the Buddhist system, was ready for publication. But while the Government bore the cost of publishing the Grammar and the Dic- tionary, the Vocabulary was apparently ignored. Between 1835 and 1837 Csoma was travelling in Maldah, Jalpaiguri, North Bengal and Sikkim perfecting his knowledge of Sanskrit and learning Bengali. From the end of 1837 to the beginning of 1842, he again resided in the Society's premises served as a Librarian, arranged the Tibetan works, which he had himself presented to the Society, and contributed many valuable articles to our Journal. But it is very strange that during the second period of his re- sidence he could not find time to publish the Mahavyutpatti which had cost him such infinite pains to prepare, as observed by the late Sir E. Denison Ross who took up that work for publication, delivered a lecture on the topic before the Society on Jan. 5. 1910, and announced that the Asiatic Society of Bengal was about to reprint all nomads articles in a collective form, `in honour of the 125th Anniversary of Csoma's birth'. What Sir Denison wrote in 1910, was supplemented by him in his recently published autobiography from which we quote the following passage: `One day I came Vol.2, P.iv across a large folio volume in the Society's Library which proved to be an unpublished work by Csoma de K”r”s.... the work was the Mahavyutpatti, the Sanskrit Vocabulary of all the technical terms of Buddhism with a Tibetan translation and English rendering added by Csoma. Having learned all could about the great scholar, my chief source of information being the admirable Life by Duka, I was consumed with shame that so much labour and devotion as the manuscript represented should lie unregarded in the book- devouring climate of Bengal. I determined to move the Society to undertake the publication. Sir Denison Ross while presenting the first fascicule of the book wrote in his preface dated, Calcutta, Oct. 1910, that about one-third of Csoma's manuscript would be printed in the first fascicule (pp.ix+127). Dr. Satish Chandra Vidyabhusana, who had then made a name by reconstructing the history of Indian logic with the comparative study of Tibetan (Buddhistic) and Sanskrit (Brahmanical) Texts, was already associated with Dr. Ross in the editing of Mahavyutpatti. Csoma's continental English, as a matter of course, was capable of improvement as we know already from a note written by James Prinsep to the Government in 1833, when he definitely said that he inspected and corrected the English portion of Csoma's Dictionary. Dr. Ross likewise remarked in his preface: `In cases where we have improved on Csoma's English without affecting his meaning we have not thought it ne- cessary to make any remark; but where we have altered or added to what Csoma wrote, the portion for which we are responsible has been placed within crotchets. The editors are responsible for the foot notes. Dr. Ross hoped that when the whole work would be printed, there should be alphabetical indexes to all the Sanskrit and all the Tibetan words and phrases contained in the Vocabulary. The second fascicule was prepared by the joint editors and published by the Society (Vol.IV, No.2, pp.129-251) and was dated Jan. 24, 1916. Mean- while Dr. Ross left India and within a few years Dr. Vidyabhusana passed away. As we find in Dr. Ross' autobiography: `I was fortunate enough to enlist the services as co-editor of MM. Satish Chandra Vidyabhusana. Only two fasciculi have been published, as shortly after I left India the co- editor died and no Sanskrit scholar has been found to take his place. The importance of the Mahavyutpatti could be appreciated further if we remember that as early as 1825, M. Abel Remusat, who occupied the first chair of Chinese in Paris, referred in his Melanges Asiatique to a philo- sophical Vocabulary printed in five languages in Peking'. The eminent Russian Sanskritist Minayeff also published his version of the text and variant readings therefrom were carefully noted by Dr. Ross and signalized by the letter M. Searching in the archives of the Society we luckily discovered a file on Mahavyutpatti, dated 1900 which contains a neat hand-written copy of the title-page of Minayoff's edition published in 1887 at St. Petersburg. The title-page naturally was written in Russian script but it contained a Sanskrit couplet (probably in the handwriting of Minayeff himself) which quote below: ahamapi kr%itashaktir naumi sambuddhama#rya nabhasi garud%ayantah% kin$ na ya#nti dvirepha#h%. Vol.2, P.v In the file I found some pages of notes in the Russian language followed by a crude French translation with the help of which we can understand that our Society was probably trying towards 1900 to bring out an edition of Csoma's Mahavyutpatti and knowing as they did that Minayeff had already published a portion of the text, the Society probably engaged some French- knowing Russian to enable the editor of the Society's version to utilize the Russian edition. Sir Herbert Risley was the then President of the Society and the eminent Tibetalogist Rai Bahadur Sarat Chandra Das was publishing his papers in our Journal keeping himself in close contact with MM. Haraprasad Sastri, Dr. Oldham and other members of the Council. Sir Denison Ross would join our Society in 1901 and joined the Council in 1909 as Philological Secretary, and would help its cultural activities consider- ably through his official relations with the Government of India and as Secretary he was making financial contributions to the Society. When ac- tually the work of editing Csoma's manuscript was taken up by Dr. Ross is difficult to ascertain. But from our file we can say that some member of the Council interested in Csoma's manuscript took special care to bring down to Calcutta the first edition of T.P. Minayeff's work Buddhism: Investigations and Materials (published in the Hist. Philolog. fasc. of the Imperial University, St. Petersburg, 1887). Minayeff's preface was trans- lated into French, but it was discovered that a second Russian edition was being prepared under the instruction of Dr. Serge Th. Oldenburg, member of the Academy. The second editor, N. Mironov, was commissioned by Dr. Olden- burg in 1905 to issue a new edition of the text and an index. The progress of the work was slow due to unforeseen difficulties, as admitted by the Russian editor who makes the following significant comment right at the end of his preface: `When the printing of the third issue of our edition was almost comple- ted, there appeared another edition of the same text (Sanskrit-Tibetan- English Dictionary by A. Csoma de K”r”s edited by E. Denison Ross and S. Ch. Vidyabhusana, Memoirs, Asiatic Society of Bengal, Calcutta, 1910). We are not prepared to express our opinion as to the significance of this edition prior to the issue of volume two which is to contain the Sanskrit and Tibetan Indices. The Society's edition must have been out by October 1910, when Dr. Ross completed his preface, and that first fascicule may have reached St. Petersburg by the end of 1910, when it was noticed by Mironov, who gave a few interesting details about Mahavyutpatti: (1) That the text was full of corrupt readings and grammatical errors as it is often found in the north- ern Buddhist texts. (2) That the manuscript used by Minayeff belonged to the Library of the Imperial University of St. Petersburg and written on thick Chinese paper in four languages: Sanskrit, Tibetan, Chinese and Mongolian. The Sanskrit text is written in two different alphabets. Upper line in Luncha, and the lower line in Tibetan. Below the Sanskrit text follows the Tibetan, then Chinese and finally Mongolian. (3) As to the origin of this manuscript we are referred to the Russian scholar Vassi- lieff's remarks in The Notes of the Imperial Academy of Sciences, Vol.III, p.30. (4) That according to a Peking Xylograph of the eighteenth century Mahavyutpatti was prepared in the ninth century A.D. under the Tibetan king {KHRI RAL PA CHAN} (circa 866-901) [1] by three scholars or Lotsavas [2]: (a) Khava Pbaltseg [{SKA BA DPAL BRTSEGS} Raks%ita], (b) Chhogro Luigialtsian [{COG RO KLU'I RGYAL MTSAN}], and (c) Shjan Gialnian Niavsan [{ZANG RGYAL NYAN} {NYA MTSAN} (?) = {ZANG YE SHES SDE}]. 1. Corrected to 814/817-836 A.D. 2. Also the Tibetans Ratnaraks%ita, Dharmata#shi#la and Jn~a#nasena, and the Indians Jinamitra, Surendrabodhi, Shi#lendrabodhi, Da#nashi#la, Bodhimitra and "many other scholars from India." Vol.2, P.vi Publishing the first and second fasciculi when Sir Denison Ross estab- lished himseIf in London as first Director of the School of Oriental Studies, he noted with regret the passing away of MM. Satish Chandra Vidya#bhu#s%an%a, the third in hierarchic succession in developing Tibetan studies in India through the Asiatic Somety of Bengal; the first, Csoma de K”r”s (1784-1842), the second Rai Bahadur Sarat Chandra Das (1849-1917) and the third MM. Satish Chandra Vidya#bhu#s%an%a (1870-1920). In 1914, the Society was fortunate to have Mr. Johan van Manen as its General Secretary. He was interested in Tibetan studies, and naturally we find the Council deciding in 1926 to bring out a new edition of Maha#vyut- patti. The Council reqquested Mr. van Manen to undertake the completion with necessary re-editing and re-arrangement of Csoma de K”r”s' Mahavyut- patti. But as we know from the previous editions of Minayeff and of Ross- Vidya#bhu#s%an%a that knowledge of Tibetan alone was not sufficient for an editor of such a work. He must be thoroughly familiar with the terminologies of Buddhistic and Brahmanioal philosophies. This difficulty baffled Mr. van Manen and his colleagues of the Bibliotheca-Indica for a long time. In 1921, Prof. Sylvain Levi of Paris came at the invitation of Dr. Rabin- dranath Tagore to inaugurate the comparative study of Sanskrit, Tibetan and Allis at Santiniketan. MM. Pandit Vidhushekhara Sha#stri was the first to take full advantage of such a course of lectures and a group of young Indian scholars led by Dr. Prabodh Chandra Bagchi of the Calcutta University flocked to the lectures al Prof. Levi. Prof. Durga Charan Chatterjee who secured the Government of Bengal scholarship in 1929 was attached to the Asiatic Society of Bengal and he began to exploere the Tibetan mannscripts of the Society. In 1939, Prof. Chatterjee was requested to revise the Sanskrit portion of the Maha#vyutpatti, and he had the satisfaction of completing the third, and the last fascicule, which was ready for the press in the year marking the centenary of the the death of Csoma de K”r”s (1842-1942). All the available information about Csoma's MS. has been given by Sir E. Denison Ross in the Introduction to the First Part of the Sanskrit- Tibetan-English Vocabulary. The method for editing Csoma's MS., as laid down in the Introduction (pp.iv-v) to the First Part of the Vocabulary has been adhered torpid the following innovation: (1) Sanskrit words in the first column are always given in their inflected forms instead of their being sometimes uninflected as in Parts and II (e.g. Buddha biha#ren%a vihara, LXII. 4). It may be noted that the Sanskrit words are throughout put in their inflected forms in the Xylograph of the test of Maha#vyutpatti. (2) Hyphens have been used in the Sanskrit colume to indicate the component parts of the compounded words. [Left out in this edition,] (3) The Sanskrit titles of the chapters, as they are found in the edition of Minayeff and Sakaki have been added. It is curious that the Sanskrit titles are not to be found in the Xylograph of the Narthang edition. (4) Foot-notes have been inserted by the editor. As it is not possible just now to bring out any Index of the Vocabulary a comparative table of the sections of the Maha#vyutpatti as in the edition of Minayeff, Sakaki and Csoma has been appended to facilitate reference to the present volume with the help of the Index of either Minayeff or Sakaki. Vol.2, P.vii In this work Prof. Chatterjee was guided by the valuable criticisms and suggestions of Dr. Prabodh Chandra Bagchi and Dr. Nalinaksha Dutt. Dr. Dutt a specialist in Buddhist Philosophical Literature, who is also a Tibetan scholar, very kindly helped the Council, as well as Prof. Chatterjee, in completing the book. Owing to war emergencies we could not celebrate adequately the death centenary of the illustrious Hungarian scholar, but we have the satisfaction of at least fulfilling our pledge by presenting to the public the entire Maha#vyutpatti in three fasciculi and dedicating the same to Alexander Csoma de K”r”s with a panegyric in Sanskrit shloka com- posed by Prof. Chatterjee. We thank and congratulate him on the successful termination of an arduous work. Maha#vyutpatti was reputed to have been composed in the ninth century A.D. [1], used by Tibetan and Chinese Buddhist scholars who were eager to learn Sanskrit during the middle ages and it was first discovered and transcribed in early nineteenth century by Csoma nearly one thousand years after its composition. He completed the trans- cription but did not live to see the Asiatic Society of Bengal publishing the Whole work as custodian of his unique manuscript. He enjoyed the hos- pitality of the Society for some years but in exchange he gave to the Society his priceless researches and studies which we hope the Society will now get ready to publish, in a collected edition of Csoma's works with the dawning of better days. 1. In 814 (?), or more probably in 822 A.D., after signing the peace treaty with the Chinese Tang Empire. KALIDAS NAG, General Secretary. ROYAL ASIATIC SOCIETY OF BENGAL, September 1944. ENTRY FORMAT ####.X (#).Tibetan Entry: Sanskrit Entry; English Entry. P.## ####=The Numbers on the far left accord with Sakaki's Edition's numbers. X=If present, indicates the entry was only found in one edition or the other. @=Sakaki only, #=Koros only. (#)=Indicates two things: The section or chapter numbers or the section's individual entry numbers, which with the addition of terms not in Sakaki's edition, are often different from the Sakaki's edition. The Sections or Chapters are numbered according to Sakaki. Tib.=Tibetan Entry. When the individual terms or items are "un-enclosed" by edition-marks the editions have a mutually agreed upon spelling of one or more variants. If there is a difference between the edi- tions, then they are enclosed in the respective edition-marks. The Colon separates the Tibetan from the Sanskrit. Skt.=Sanskrit Entry. When the individual terms or items are "un-enclosed" by edition-marks the editions have a mutually agreed upon spelling of one or more variants. If there is a difference between the editions then they are enclosed in the respective edition-marks. The semi- colon separates the Sanskrit from the English. Eng.=The English translation according to Koros. P.##=Indicates the respective page numbers of the various editions enclosed within their respective edition-marks. Within the respective Tibetan or Sanskrit language fields (ending with a `:' and a `;'), there are edition-marks () [] which are used to dis- tinguish between the various versions: The various entries are common to all versions except where they are in one version only. The version which they are in is indicated by these signs which are found in the immediately following next column after Sakaki's numbers on the left-hand side of this text. @ - Indicates that this is in only Sakaki's version. # - Indicates that this is in only Koros' version. When there is a single version entry, found in only one edition, the differentiations are indicated within its editions marks (): (-) = Indicates that in the entry this was an alternate term. (+) = Indicates that in the entry this was an annotated or noted term. When there is more than one version in the individual term's entry: NO Edition-marks = Means that all versions mutually agree together. Within Edition-marks: - = If there is no mutually agreed upon reading there is a difference between all entries. If there is a mutually agreed upon reading, then this indicates an alternative additional reading from the version within its respective version-sign. + = In addition to a mutually agreed upon reading between the various versions, a additional annotated or noted alternate reading within their respective versions-signs. The Sanskrit versions have been entered with intervening spaces and no dashes (-) between the respective words making up a phrase or term, except for a few proper names, like Na#ra#rjuna, Vasubhandu, etc., and declensioned `run-on' terms. This is to make it certain that any search request would work independent of the inclusion of dashes or the exclusion of spaces and would work for Tibetanized Sanskrit, as well as English conventions. Therefore, the request for a Sanskrit term or phrase should be entered in exactly as ordered with spaces between the words and no dashes. For example when searching for the `Three Yanas' one would search for `tri ya#na', or for the `Great Vehicle', search for `maha# ya#na', etc. TRANSCRIPTIONS SAKAKI KOROS Tib. Skt. Skt. € = SH ‡ = sh s+(') = sh SH = ZH d+(.) = d% d+(.) = d% TSH = TZ h+(.) = h% h+(.) = h% m+(top .) = m% m+(top .) = m% n+(top .) = NG n+(top .) = n$ n+(top .) = n$ n+(.) = n% n+(.) = n% r+(.) = r% r+(.) = r%i s+(.) = s% s+(.) = s% t+(.) = t% t+(.) = t% ABBREVIATIONS () : Indicates several things: a) In the Tibetan & Sanskrit sections, it encloses Sakaki's version, both alternative (-) and added (+) variations. b) In Koros' English section () indicates Koros parenthesed notes or his editors annotations. [] : Indicates Koros both alternate [-] and added [+] variations. - : Indicates a alternate version which, when there is no common version indicates all alternative versions, or when there is a mutual agreed upon version, it indicates for example in Sakaki or Koros versions their variations which don't mutually agree or their variations they themselves enclose in parentheses + : Indicates the variation is simply a added annotated variation. * : Indicates areas of major differences between the two versions. @ : Indicates this is only in Sakaka's edition. # : Indicates this is only in Koros's edition. A : In Sakaki's introduction, the first alternate section titles p.XXXIV-XXXVIII. B : In Sakaki's introduction, the second alternate section titles p.XXXIX-LVIII. D : Dharma samgraha (Anecdota Oxoniensia), Ed. Max Muller & Wenzel K : Csoma de Koros M : Maha#vyutpatti (BB), Ed. T. P. Minayeff MS : Manuscript of Vocabulary prepared by Csoma de Koros NA : Not Available P : Pali-English Dictionary by Monier Williams, 1899. S : Maha#vyutpatti (Sanskrit-Tibetan-Chinese), Ed. R. Sakaki SCD: Sarat Chandra Das V : Sanskrit-Tibetan-English Vocabulary, 1980. X : Xylograph of the Narthang Edition containing the Sanskrit- Tibetan Maha#vyutpatti: {GO} Vol of {MDO} Division of Tangyur (ff. 223-377). TIB-SKT-ENG TABLE OF CONTENTS OF THE CHAPTER-SECTIONS This is made up from the Tibetan Title Variants from within the text itself, and the two Sanskrit section-titles lists from Sakaki's version. Vol.1, P.XXXIV-XXXVIII, and P.XXXIX-LVIII, which when dif- ferent from each other are respectively indicated by being enclosed within a (-A ) and (-B ). They are compared with the titles in the text itself, and are indicated by being without the enclosed letter like they are in the text itself. S. M. K. V. #???? (=Sakaki's #s) (-A p.XXXIV) ------------------- (-B p.XXXIX) 1. 1. 1. 1. (-{DE BZHIN GSHEGS PA'I MTSAN GYI RNAM GRANGS LA}): #0 [-{DE BZHIN GSHEGS PA'I MTSAN}]: (-tatha#gatasya parya#ya na#ma#ni) [NA]; The Names or Epithets of the Buddha. 2. 2. 2. 2. (-{DE BZHIN GSHEGS PA SO SO'I MTSAN LA}): #81 [-{DE BZHIN GSHEGS PA SO SO'I MING MTSAN LA}]: (-na#na# tatha#gata na#ma#ni) [NA]; Names of Different Buddhas or Tathagatas. 3. 3. 3. 3. (-{SANGS RGYAS KYI SA KUN TU 'OD}) #102 [-{SANGS RGYAS KYI SA DANG}]: (-samanta prabha# buddha bhu#mih%, -A buddha bhu#mih%) [NA]; The Mansion, Earth of the Buddha Consisting Entirely of Light. 4. 4. " " {MI MNYAM PA DANG MNYAM PA'I PHUNG PO LNGA}: #103 (-asama sama pan~ca skandha#h% -A asama samah% pan~ca skandha#h%) [NA]; The Five Equal and Unequal Aggregates. 5. 5. " " {YE SHES BZHI DANG}: #109 (-pan~ca jn~a#na#ni, -A+B catva#ri jn~a#na#ni) [NA]; The Four Knowledges. 6. 6. " " {SKU GSUM LA}: (-tri ka#ya#h%, -A tri ka#ya na#ma#ni) [NA]; #115 The Three Persons or Bodies of Buddha. 7. 7. 4. 4. (-{DE BZHIN GSHEGS PA'I STOBS BCU'I MING LA}) #119 [-{DE BZHIN GSHEGS PA'I STOBS BCU'I MING LA}]: (-dasha tatha#gata bala#ni) [NA]; The Names of the Ten Powers of the Tatha#gata/Buddha. 8. 8. 5. 173. {DE BZHIN SHEGS PA'I MI 'JIGS PA BZHI'I MING LA}: #130 (-+B catva#ri tatha#gatasya va#isha#radya#ni -catva#ri tatha#gatasya vicu#radaya -A catva#ri tatha#gata va#isha#radya#ni) [NA]; On the Names of the Four Kinds of Interpidity of Tatha#gata. 9. 9. 6. 174. (-{SANGS RGYAS KYI CHOS MA 'DRES PA BCU BRGYAD KYI MING LA}): #135 [-{SANGS RGYAS KYI CHOS MA 'DRES PA BCU BRGYAD KYI MING LA}]: (-as%t%a# dasha# ven%ika# buddha dharma#h%) [NA]; On the Names of the Eighteen Unmixed or Pure Virtues (or Qualities of Buddha). 10. 10. 7. 175. {DE BZHIN GSHEGS PA'I THUGS RJE CHEN PO SUM CU RTZA GNYIS} #154 {KYI MING LA}: dva#trim%shat tatha#gatasya maha# karun%a#h%; The Names of the Thirty-two Great Mercies of Tatha#gata. 11. 11. 8. 176. {MA 'DRES PA'I DRAN PA NYE BAR BZHAG PA GSUM GYI MING LA}: #187 (-tri#n%ya# ven%ika#ni smr%ity upastha#na#ni na#ma#ni) (-A+B tri#n%ya# ven%ika#ni smr%ity upastha#na#na na#ma#ni) [-tri#n%ya# venika#ni smr%ity upastha#na na#ma#ni]; The Names of the Three Kinds of Self-Recollection or Equality of the Mind. 12. 12. 9. 177. (-{BSRUNG BA MED PA BZHI'I MING LA}) #191 [-{BSRUNG MED PA BZHI'I MING LA}]: (-catva#ry araks%ya#n%i, -A catva#ry a#raks%a#n%i -B catva#ry a#raks%ya#n%i) [-catvary araks%ya#n%i] The Names of the Four Things Without Defence (or That Are Incontestable). 13. 13. 10. 178. (-{SO SO YANG DAG PAR RIG PA BZHI'I MING LA}: (-B p.XL) #196 [-{SO SO YANG DAG PA BZHI'I MING LA}]: catva#ri pratisam%vidah% (-A catva#ri pratisam%vidah% -B cata#rah% pratisam%vidah%) [-catasrah% pratisam%vidah%]; The Names of Four Kinds of Discrimination/Understanding. 14. 14. 11. 179. (-{MNGON PAR SHES PA DRUG GI MING LA}) #201 -{MNGON PAR SHES PA DRUG GI LNGA'I MING LA}) [-{MNGON PAR SHES PA DRUG GI LNGA'I MING LA}]: (-Sad% abhijn~a# na#ma#ni) [-pan~ca#bhijn~a# na#ma#ni];; Names of the Five Kinds of Evident Perception/Knowledge. 15. 15. 12. 180. {MNGON PAR SHES PA DRUG GI SKABS NAS 'BYUNG BA'I MING LA,} #210 (-{MNGON PAR SHES PA BYED PA'I LA}): abhijn~a# karma#n%i; On the Names (or Terms) Originating With the Occassions (or Circumstances) of the Six Kinds of Evident Knowledge. 16. 16. 13. 181. {CHOS 'PHRUL GSUM GYI MING LA}: # 231 tri#n%i pra#tiha#rya#n%i; Names of the Three Kinds of Juggle or Illusory Shows. 17. 17. 14. 63. {SKYES BU CHEN PO'I MTSAN SUM CU RTZA GNYIS KYI MING LA}: #235 (-dva#trim%shan maha# purus%a laks%an%a#ni) (-A dva#trim%shad maha# purus%a laks%an%a#ni) [NA]; Names of the Thirty-two Characteristic Signs of the Great Man. 18. 18. 15. 64. (-{DPE BYAD BZAN PO BRGYAD BCU'I MING LA}) #268 (-{DPE BYAD BZAN PO BRGYAD BCU'I MING LA}) [-{DPE BYAD BZAN PO BRGYAD CU'I MING MTSAN}]: (-ashi#ty anuvyan~jana#ni) [NA]; The Names of the Eighty Points of Beauty of a Buddha. 19. 19. 16. 62. {DE BZHIN GSHEGS PA'I CHE BA MDO SDE LAS BYUNG BA'I MING} #350 (-{DE BZHIN GSHEGS PA'I CHE BA MDO SDE LAS BYUNG BA'I} {MING LA}): (-su#tra#nta uddhr%ita#ni tatha#gata ma#ha#tmya na#ma#n) [NA] Names or Terms Expressive of the Excellence of the Tatha#gata, Taken from the Su#tras. 20. 20. I7. 61. (-{DBYANGS KYI YANG LAG DRUG CU'I MING LA}): #444 -{DBYANGS KYI YANG LAG DRUG BCU'I MING}) [-{DBYANGS KYI YANG LAG DRUG CU'I MING}] (-Sas%t%y an$ga svara na#ma#ni) [NA]; Sixty Musical Terms. 21. 21. 18. 106. (-{SHES RAB KYI PHA ROL TU PHYIN PA'I NAD NAS 'BYUNG BA'I} #505 {TING NGE 'DZIN GYI MING LA}): [-{SHES RAB KYI PHA ROL TU PHYIN PA'I NANG NAS 'BYUNG BA'I} {TING NGE 'DZIN GYI MING LA}]: (-prajn~a# pa#ramitodbhavita sama#dhi na#ma#ni -A prajn~a# pa#ramitodbhavita# sama#dhi na#ma#ni -A prajn~a# pa#ramitodbhavita# sama#dhisam% na#ma#ni) [NA]; Names of the Several Kinds of Ecstasy or Deep Meditations Occuring in the Prajn~a# Pa#ramita#. 22. 22. 19. 5. (-{BYANG CHUB SEMS DPA' SPYI'I MTSAN LA SOGS PA'I MING LA}) #624 [-{BYANG CHUB SEMS DPA' SPYI'I MTSAN}]: (-bodhisattva#na#m% sa#dha#ran%a na#ma#ni) (-A+B bodhisattva#na#m% sa#dharan%a na#ma#ni)[NA]; Generic Names for a Bodhisattva. 23. 23. 20. 6. {BYANG CHUB SEMS DPA' SO SO'I MTSAN LA}: #644 (-na#na# bodhisattva na#na#ni) [NA]; Names of Different Bodhisattvas. 24. 24. 21. 182. {BYANG CHUB SEMS DPA' TING NGE 'DZIN GYI MING BA}: #736 bodhisattva sama#dhayah%; Names (or the Predicates) of the Deep Meditation of a Bodhisattva. 25. 25. 22. 183. (-{BYANG CHUB SEMS DPA' GZUNGS'I MING LA}): #746 [-{BYANG CHUB SEMS DPA' GZUNGS BCHU GNYIS MING LA}]: bodhisattva dha#ran%yah%; Names of the Twelve Faculties or Capacities of a Bodhisattva. 26. 26. 23. 7. (-{BYANG CHUB SEMS DPA'I STOBS BCU'I MING LA}) #759 [-{BYANG CHUB SEMS DPA'I STOBS BCU}]: (-bodhisattva bala#ni#) [NA]; The Ten Faculties or Powers of a Bodhisattva. 27. 27. 184. 24. (-{BYANG CHUB SEMS DPA' DBANG BCU'I MING LA}: #770 (-bodhisattva vashita#) (-A+B bodhisattva vashita#h% -B bodhisattva vashitani) [-bodhisattva vashita#h%]; Names of Those Ten Things Which Are in the Power of a Bodhisattva (or Over Which He Has Power). 28. 28. 25. 185. {BYANG CHUB SEMS DPA' MI 'JIGS PA BZHI'I MING LA}: (-B p.XLI) #781 bodhisattva#na#m catva#ri va#isha#radya#ni; Names of Those Four Things in Which a Bodhisattva is Bold. 29. 29. 26. 186. (-{BYANG CHUB SEMS DPA' CHOS MA 'DRES PA'I BCU BRGYAD KYI} #786 {MING LA}): [-{BYANG CHUB SEMS DPA' CHOS MA 'DRES PA BCU BRGYAD KYI} {MING LA}]: as%t%a# dasha# ven%ika bodhisattva dharma#h%; Names of the Eighteen Pure (Unmixed) Laws of a Bodhisattva. 30. 30. 22. 107. (-{MDO SDE LAS 'BYUNG BA'I BYANG CHUB SEMS DPA' RNAMS KYI} #805 {YONG TAN TZOGS KYI MING LA}; -{MDO SDE LAS 'BYUNG BA'I BYANG CHUB SEMS DPA'I} {YONG TAN THOG THOG SMOS PA'I MING LA}) [-{MDO SDE LAS 'BYUNG BA'I BYANG CHUB SEMS DPA'} {YONG TAN THOG THOG BSTAN PA'I MING LA}; bodhisattva#na#m% su#tra#nta nirgata#ni ka#ni cid gun%a na#ma#ni; (-bodhisattva#na#m% su#tra#nta nirgata#ni ka#n~cid gun%a na#ma#ni) (-A bodhisattva#na#m% su#tra#ntargata#ni ka#ni cid gun%a na#ma#ni) (-A bodhisattva#na#m% su#tra#ntargata#ni ka#n~cid gun%a na#ma#ni) [NA]; On the Several Names Expressive of the Qualifications of the Bodhisattvas. 31. 31. 28. 8. (-{BYANG CHUB SEMS DPA'I SA MING LA}) #885 [-{BYANG CHUB SEMS DPA'I SA}]: (-dasha bhu#mi na#ma#ni) [NA]; The Bodhisattva Bhumi--the Several Degrees or Perfection of the Bodhisattvas. 32. 32. ... ... (-{MOS PAS SPYOD PA'I SA'I MING LA}) [NA]: #896 (-adhimukti# carya# bhu#mi na#ma#ni) [NA]; [NA]. 33. 33. 29. 9. (-{CHOS BCU SPYOD PA'I MING LA}) #902 (-{MOS PA SPYOD PA'I SA LA CHOS SPYOD BCU'I MING LA}) [-{CHOS SPYOD BCU}]: (-dasha dharma carya#h%) [NA]; The Ten Religious Practices or Morals. 34. 34. 30. 10. (-{PHA ROL TU PHYING PA BCU'I MING LA}) #913 [-{PHA ROL TU PHYING PA BCU}]: (-dasha pa#ramita#h%, -dasha pa#ram+i+ta#) [NA]; The Ten Transcendent or Cardinal Virtues. 35. 35. 31. 187. {BSDU BA'I DNGOS PO BZHI'I MING LA}: #924 catva#ri sam%graha vastu#ni; Names of Four Properties (or Qualities) to be Acquired. 36. 36. 32. 188. {BSLAB PA GSUM GYI MING LA}: tri#n%i shiks%a#n%i; #929 Names of the Three Things (or Maxims to be Learned). 37. 37. 33. 11. {STONG PA BCU BRGYAD KYI MING} ({LA}): #934 (-as%t%a dasha shu#nyata#) (-A+B as%t%a# dasha shu#nyata#h%) [NA]; Names of the Eighteen Kinds of Sunyata (Voidness Emptiness, Vanity, Abstraction). 38. 38. 34. 12. (-{DRAN PA NYE BAR BZHAG PA BZHI'I MING LA}) #952 [-{DRAN PA NYE BAR BZHAG PA BZHI}]: (-carva#ri smr%ity upastha#na na#ma#ni) (-A carva#ri smr%ity upastha#na#ni) [NA]; The Four Kinds of Recollection or Self-presence. 39. 39. 35. 189. {YANG DAG PAR SPONG BA BZHI'I MING LA}; #957 catva#ri praha#n%a#ni; Names of Four Things to be Avoided or Observed Sincerely. 40. 40. 36. 190. {RDZU 'PHRUL GYI RKANG PA BZHI'I MING LA}: #966 (-catva#ri Riddhi pa#da#h%) (-A catva#rah% Riddhi pa#da#h%) (-B catva#ra Riddhi pa#da#h%) [-catva#ra Riddhi pa#da#h%] Names of Four Prodigious Feats (Wonderful Art). 41. 41. 37. 13. (-{DBANG PO LNGA'I MING LA}) [-{DBANG PO LNGA'I MING}]: #976 (-pan~cendriya#n%i#) [NA]; Names of the Five Organs or Faculties. 42. 42. 38. 14. {STOBS LNGA'I MING LA}: (-pan~ca bala#ni) [NA]; #982 Names of the Five Powers. 43. 43. 39. 15. {BYANG CHUB YAN LAG BDUN GYI MING LA}: (-B p.XLII) #988 (-sapta bodhyan$ga#ni) [NA]; Names of the Seven Branches or Parts of Perfection (of a Bodhisattva). 44. 44. 40. 16. (-{'PHAGS PA'I LAM YAN LAG BRGYAD PA'I MING LA}) #996 [-{'PHAGS PA'I LAM YAN LAG BRGYAD PA'I MING}]; (-as%t%a#n$ga ma#rga na#ma#ni) (-A+B a#rya#s%t%a#n$ga ma#rga na#ma#ni) [NA]; The Names of the Eight Branches of the Sublime Way (Excellent Path). 45. 45. 41. 191. {RANG SANG RGYAS KYI RIM PA'I MING LA,} #1005 (-{RANG SANG RGYAS KYI GANG ZAG LA}): pratyeka buddha pudgala#h%; Names of the Self-sainted (Pratyeka-Buddha) Rsis Degree or Kind. 46. 46. 42. 17. {NYAN THOS KYI GAN ZAG GI RIM PO'I MING LA}: #1008 (-shra#vaka pudgala krama#, -shra#vaka pudgala krama#h%) (-A+B shra#vaka pudgala krama#h%) [NA]; Names of the Degrees of Perfection of a Hearer (Shra#vaka or, in General, of the Followers of Buddha. 47. 47. 43. 18. (-{NYON THOS SO SO'I MING LA}) [-{NYON THOS SO SO'I MING}]: #1029 (-na#na# shra#vaka na#ma#ni) [NA]; Names of the Different Hearers (Shra#vakas) or disciples of the Buddha. 48. 48. 44. 19. (-{NYON THOS KYI YONG TEN GYI MING LA}) (-A p.XXXV) #1074 [-{NYON THOS KYI YONG TEN GYI MING}]: (-shra#vaka gun%a#h%) [NA]; Names of the Good Qualities or Perfections of Shra#vaka 49. 49. 45. 20. (-{SBYANGS PA'I YON TAN BCU GNYIS KYI MING LA}) #1127 [-{SBYANGS PA'I YON TAN BCU GNYIS KYI MING}]: (-dva#dasha dhu#ta gun%a#h%) [NA]; Names of the Twelve Qualities of religious austerity or Practice. 50. 50. 46. 192. {NYAN THOS KYI SA'I MING LA}: shra#vaka bhu#mayah%; #1140 Names of the Mansions (or Degrees of Perfection) of a Hearer or Shra#vaka. 51. 51. 47. 21. (-{RJES SU DRAN PA DRUG GI MING LA}) #1148 [-{RJES SU DRAN PA DRUG GI MING}] (-Sad% anusmr%itayah%) [NA]; Names of the Six Recollections. 52. 52. 48. 193. {MI SDUG PA BSGOM PA'I MING LA}: ashubha bha#vana#h%; #1155 Names or Terms of the Considerations of the Disagreeable Things ( With Respect to the Body After Death). 53. 53. 49. 194. (-{DBUGS PHIN NANG DU RGYU BA BGRANG BA'I RIM PA'I MING LA}) #1165 [-{DBUGS PHI NANG DU RGYU BA'I RIM PA'I MING LA}]: a#na#pa#na bha#vana# vidhih% (+a#na#pa#n%a bha#vana# vidhih% -A a#na#pa#na bha#vana# vidhih%, -B ana#pa#na bha#vana# vidhih%); On the Names of the Several Degrees of Letting Out or Taking in Breath or of Respiration. 54. 54. 50. 195. {'PHAGS PA'I BDEN PA BZHI RNAM PA BCU DRUG TU PHYE BA'I} #1189 {MING LA}: (-Sod%ashabhir a#ka#ra#ir visa#rita#ni catva#ry a#rya satya#ni) [-Sod%ashabhir a#ka#rair visarita#ni catva#ry a#rya satya#ni]; Names of the Four Excellent Truths Divided into Sixteen Sorts. 55. 55. " " (-{NGES PAR 'BYED PA'I CHA DANG MTHUN PA'I RIM PA'I MING LA}): #1210 (-nirvedha bhaga kramah%, -A nirvedha bhaga krama) [-NA, +M nirvedha bhaga kramah%]; [NA]. 56. 56. 51. 196 (-{SEMS KYI SKAD CIG MA BCU DRUG GI MING LA}) #1216 [-{SEMS SKAD CIG MA BCU DRUG GI MING LA}]: Sod%asha citta ks%an%a#h%; Names of the Sixteen Sudden Reflections or Thoughts of the Mind. 57. 57. 52. 197. {SHES PA BCU'I MING LA}: dasha jn~a#na#ni: On the Names of the #1233 Ten (kinds of) Knowledge (or the Knowledge of Ten Things). 58. 58. 53. 198. {LAM BZHI'I MING LA}: (-+B catva#rah% pratipadah%, (-B p.XLIII) #1244 -catva#ri pratipadah%) [-catasrah% pratipadah]; On the Names of the Four Sorts of Roads or Ways. 59. 59. 54. 22. (-{THEG PA'I RNAM PA'I MING LA}) [-{THEG PA'I RNAM PA'I MING}]; #1249 (-ya#na kramah%) [NA]; Names of the Several Kinds of Vehicles or Principles in Philosophy. 60. 60. 54. 199. {DBANG PO RIM PA'I MING LA} (-{DBANG PO RNAM PA THA DAD PA}): #1256 indriya vaima#trata# (-indriya va#ima#trata#): Names of the Different Degrees of the Mental Organs. 61. 61. 55. 200. {RIGS LNGA'I MING LA}: pan~ca gotra#h%: #1260 Names of the Five Kinds (of Faculties). 62. 62. 56. 201. {DAM PA'I CHOS KYI RNAM GRANGS KYI MING LA}: #1266 (-dva#dashaha dharma pravacanam -A+B dva#dasha#n$ga dharma pravacanam) [-dva#dasha#n$ga dharma pravacanam]; On the Names or Nomenclature (of the Several Parts) of the Holy Religion. 63. 63. " " {CHOS KYI RNAM GRANGS}: #1279 dharma parya#yah% (-A+B dharma parya#ya#h%); On the Nomenclature (of the Several Parts) of the Religion (etc., cont.). 64. 64. 57. 202. {CHOS KYI 'KHOR LO'I MING LA}: dharma cakra na#ma#ni (-A NA); #1308 On the Names of the Wheel of the Law (or the Doctrine of the Buddha. 65. 65. 58. 59. (-{DAM PA'I CHOS KYI MING LA}) [-{DAM PA'I CHOS KYI MING}]: #1325 (-sad dharma na#ma#ni, -A NA) [NA]; Titles of Some Religious Works or Treatises. 66. 66. 59. 60. (-{ZHAL NAS GSUNGS PA DANG TZIG LE'UR BYAS PA LA SOGS} #1430 {PA'I MING LA}) [-{ZHAL NAS GSUNGS PA DANG TZIG LE'UR BYAS PA LA SOGS} {PA'I MING}] (-kan%t%hokta ka#rika# di#na#m% na#ma#ni#) [NA]; Some Expressions and Technical Terms Such as "Said Out of His Own Mouth," etc., etc. 67. 67. 60. 203. {BSAM GTAN BZHI LA SOGS PA'I MING LA}: catva#ri dhya#na#ni; #1477 Names of the Four (Degrees of) Meditation, Etc. 68. 68. 61. 204. {SNYOMS PAR 'JUG PA'I MING LA}: sama#patti na#ma#ni; The Names #1491 (or Terms) of Being Immersed in Profound Meditation (or Ecstasy). 69. 69. 62. 205. {TZAD MED PA BZHI'I RGYUD KYI MING LA}: catva#ry aprama#n%a#ni: #1503 Names of the Series of the Four Immense Things. 70. 70. 63. 206. {RNAM PAR THAR PA BRGYAD KYI MING LA}: #1510 (-as%t%au vimoks%a#h%, -A+B as%t%a#u vimoks%a#h%) [-as%t%au vimoksa#h%] Names of the Eight Kinds of Emancipation. 71. 71. 64. 207. (-{GZIL GYIS GNON PA'I SKYE MCHED BRGYAD KYI MING LA}) #1519 [-{ZIL GYIS GNON PA'I SKYE MCHED BRGYAD KYI MING LA}]: as%t%a#v abhibhva#yatana#ni (-B as%t%a#u abhibhva#yatana#ni); Names of the Eight Superior Conceptions (Notions Ideas, Sentiments). 72. 72. 65. 208. (-{ZAD PAR GYI SKYE MCHED BCU'I MING LA}) #1528 [-{ZAD PAR GYI SKYE MCHED BCU GNYIS KYI MING LA}]: dasha kr%itsna#yatana#ni [-dva#dasha kr%itsna#yatana#ni]: Names of the Twelve Entire (Whole, Complete Perfect) Senses or Ideas). 73. 73. 66. 209. (-{RNAM PAR THAR BA'I SGO GSUM GYI MING LA}) (-B p.XLIV) #1541 [-{RNAM PAR THAR PA'I SGO GSUM GYI MING LA}]: tri#n%i vimoks%a mukha#ni; Names of the Three Doors of Emancipation. 74. 74. 67. 210. {RTON PA BZHI'I MING LA}: #1545 catva#ri pratisaran%a#ni (-A+B catva#ri pratisharan%a#ni); Names of Those Four Things That Must be Followed (or Which One May Rely On, Confide In, Etc.). 75. 75. 68. 58. (-{SHES RAB RNAM PA GSUM GYI MING LA}) #1550 [-{SHES RAB RNAM PA GSUM GYI MING}] (-tri vidha#h% prajn~a#h%, -A+B tri vidha# prajn~a#) [NA]; The Three Kinds of Knowledge. 76. 76. 69. 23. (-{RIG PA'I GNAS LNGA'I MING LA}) #1554 [-{RIG PA'I GNAS LNGA'I MING}]: (-pan~ca vidya# stha#na#ni); Names of the Five Classes of Science. 77. 77. 70. 211. {CHOS YANG DAG PAR LEN PA BZHI'I MING LA}: #1560 catva#ri dharma sama#da#na#ni; Names of the Four Pure (Fine) Maxims. 78. 78. 71. 212. {NOR BDUN GYI MING LA} (-{'PHAGS PA'I NOR BDUN GYI MING LA}): #1565 sapta dhana#ni: Names of the Seven Good Things, Faculties, Wealth. 79. 79. 72. 213. {BLA NA MED PA DRUG GI MING LA}: #1573 Sad% anuttarya#n%i (-A Sad% anuttarya#ni): Names of Six Excellent (Best, Supreme) Things. 80. 80. 73. 214. {BYIN GYIS BRLAB PA BZHI'I MING LA} #1580 (-{BYIN BRLAB PA BZHI'I MING LA}): catva#ry adhis%t%ha#na#ni; On the Names of the Four Benedictions or Blessings. 81. 81. 74. 215 {MCHOG TU DGA' BA SNGON DU 'GRO BA'I CHOS DGU'I MING LA} #1585 (-{MCHOG TU DGA' BA SNGON DU 'GRO BA'I CHOS DGU'I}): (-nava pramodya pu#rvaka# dharma -+A+B nava pramodya pu#rvaka# dharma#h%) [-nava pramodya pu#rvaka# dharma#h%]; On the Names of Those Nine Things that Precede an Exceedingly Great Joy (or Pleasure). 82. 82. 75. 216. {'BYUNG BAR 'OS PA'I KHAMS DRUG GI MING LA} #1596 (-{'BYIN PAR 'OS PA'I KHAMS DRUG GI MING LA}) Sad% nih%saran%i#ya dha#tavah%; On the Names of Those Six Mansions (Constituent Parts of the Body) Which it is Convenient to Leave Off (Go Out of). 83. 83. 76. 217. {LHA DANG MI RNAMS KYI 'KHOR LO BZHI'I MING LA} #1603 (-{LHA DANG MI'I 'KHAR LO BZHI'I MING LA}): catva#ri deva manus%ya#n%a#m% cakra#n%i (+A catva#ri deva manus%ya#n%a#m% cakran%i#); On the Names of the Four Circles (or Classes) of Gods and Men. 84. 84. 77. 218. {DKA' THUB LA GNAS PA DANG SDOM PA 'DZIN ZHIN} #1608 {SPYOD PA LA SOGS PA'I MING LA} (-{DKA' THUB DANG SDOM PA'I RNAM GRANGS LA}): (-ta#pa sam%va#ra parya#ya#h%, -A ta#pa samva#ra marya#ya#h% +A ta#pa sam%va#ra# marya#ya#, -B ta#pa sam%va#ra maryada#h%) [-ta#pa sam%vara parya#ya#h%]; On the Names of Religious Austerity and the Performance of Penance (or Rigorous Observances, Etc.). 85. 85. 78. 219. (-{RNAL 'BYOR GYI YAN LAG LA, RNAL 'BYOR SPYOD PA} #1637 {DANG RNAL} "{BYOR GYI YAN LAG GYI MING LA}) [-{RNAL 'BYOR GYI YAN LAG LA, RNAL 'BYOR SPYOD PA} {DANG RNAL} "{BYOR GYI YON TAN GYI MING LA}]: yoga#n$ga#ni; On the Names of Abstract Meditation and its Qualities. 86. 86. 79. 220. {LUNG BSTAN PA BZHI'I MING LA}: catva#ri vya#karan%a#ni: #1657 On the Names of the Four Kinds of Instructive (and Prophetical) Narration. 87. 87. 80. 221. {MTZAN NYID GSUM GYI MING LA}: #1662 (-tri#n%i laks%an%a#ni) [-tri#n%i laksan%a#ni]: On the Names of the Three Kinds of Criteria or Characteristics. 88. 88. 81. 222. {DGONGS PA BZHI'I MING LA}: catva#ro'bhipra#ya#h%: (-B p.XLV) #1666 On the Names of the Four Kinds of Remembering (Thinking of, Reflecting on). 89. 89. 82. 223. {LDEM POR DGONGS PA BZHI'I MING LA}: catva#ro'bhisam%dhayah%: #1671 On the Names of the Four Emblematical (Opposite or Figurative) Conceptions (or Modes of Thinking). 90. 90. 83. 224. {ZHI GNAS DANG LHAG MTHONG LA SOGS PA'I MING LA}: #1676 (-shamatha vipashyana#h%, -A+B shamatha vipashyana#ni) [-shamatha vipashyana#ni]: On the Names of Being At Rest and Seeing More, Etc. (High Degrees of Dispassionate Meditation). 91. 91. 84. 65. (-{MI DGE BCU'I LAS KYI MING LA}) [-{MI DGE BA BCU'I MING}]: #1681 (-da#sha# kushala#ni, -A+B dasha# kushala#ni) [NA]; The Names of the Ten Immoral Actions. 92. 92. 85. 66. (-{DGE BA BCU'I LAS KYI MING LA}) [-{DGE BA BCU'I MING}]: #1685 (-dasha kushala#ni); The Names of the Ten Virtuous Actions. 93. 93. 86. 67. {BSOD NAMS BYA BA'I DNGOS PO BZHI'I MING} #1699 (-{BSOD NAMS BYA BA'I DNGOS PA'I MING LA}) (-pun%ya kriya# vastu#ni) [NA]; Names of the Four Things Means of Moral Merit for Obtaining Future Beatitude. 94. 94. 87. 68. (-{DON DAM PA'I MING LA,} -{DON DAM PA'I RNAM GRANGS LA}) #1705 [-{DON DAM PA'I MING}]: (-parama#rtha parya#ya#h%) [NA]; Synonymous Names of "Reality," etc. 95. 95. 88. 69. (-{MYA NGAN LAS 'DAS PA LA SOGS PA'I MING LA,} #1724 -{MYA NGAN LAS 'DAS KYI RNAM GRANGS LA}) [-{MYA NGAN LAS 'DAS PA LA SOGS PA'I MING}]: (-nirva#n%a parya#ya#h%, -B nirva#n%a parya#yah%) [NA]; Terms Connected with the Idea of Deliverance from Pain Bodily Existence, etc. 95a. (NA, -A NA, -B NA) [NA]: (NA, -A NA, -B NA) [NA]; [NA]. #1732 95b. (NA, -A NA, -B NA) [NA]: (NA, -A NA, -B NA) [NA]; [NA]. #1736 96. 96. 89. 70. (-{SKYABS KYI RNAM GRANGS LA,} -{SKYABS KYI RNAM PA'I MING LA}) #1740 [-{SKYABS KYI RNAM PA'I MING}]: (-sharan%a parya#ya#h%) [NA]; Names of the Several Kinds of Protection, Refuge, etc. 97. 97. 90. 71. (-{RI MOR BYA BA'I RNAM PA'I MING LA,} #1753 -{RI MOR BYA BA'I RNAM GRANGS LA}) [-{RI MOR BYA BA'I RNAM PA'I MING}]: (-ma#nana# parya#ya#h%) [NA]; Terms for Expressing the Several Kinds of Honour, Respect,etc. 98. 98. 91. 72. (-{SPRO BA'I RNAM GRANGS LA,} #1788 -{SPRO ZHING BRTSON PA LA SOGS PA'I MING LA,} -B {SPRO BA'I RNAM GRANGS LA}) [-{SPYI ZHING BRTSON PA LA SOGS PA'I MING LA}]: (NA) (-A utsut%i parya#yah%, -B NA) [NA]; Terms Expressive of Earnest or Cheerful Endeavour, etc. 99. 99. " " {MI 'JIGS PA'I RNAM GRANS, MI 'DZEM PA'I MING LA}: #1818 abhaya parya#yah% (-A+B abhaya parya#ya#h%); [NA]. 100. 100. 92. 73. {PHUNG PO KHAMS DANG SKYE MCHED LA SOGS PA'I} (-A p.XXXVI) {MING LA} #1831 (-{PHUNG PO KHAMS SKYE MCHED DRUG LAS NYE BAR LEN PA'I} {PHUNG PA LNGA LA,} -{PHUNG PO DANG KHAMS DANG SKYE MCHED LA SOGS PA'I MING LAS} {NYE BAR LEN PA}"I {PHUNG PO LNGA'I MING LA}): (-pan~copada#na skandha#h%, -A+B pan~copa#da#na skandha#h%) [NA]; Names of the Bodily Aggregates. 101. 101. 93. 74. (-{GZUGS KYI PHUNG PO SO SOR PHYE BA'I MING LA,} (-B p.XLVI) #1837 -{'BYUNG BA CHEN PO BZHI}) [-{GZUGS KYI PHUNG PO SO SOR PHYE BA'I MING}]: (-+A+B catva#ri maha# bhu#ta#ni, -ru#pa skandha na#ma#ni) [NA]; Names of the Divisions of the Bodily Aggregates. 102. 102. 94. 75. {TSOR BA'I PHUNG PO SO SOR PHYE BA'I MING LA}: #1913 (-vedana# skandha na#ma#ni, -A NA) [NA]; Names of the Divisions of Perception (sensations or feelings). 103. 103. 95. 76. {BDU SHES KYI PHUNG PO SO SOR PHYE BA'I MING LA}: #1917 (-sam%jn~a# skandha na#ma#ni, -A NA) [NA]; Names of the Divisions of Representation. 104. 104. 96. 77. (-{SEMS DANG MTZUNGS PAR LDAN PA'I 'DU BYED DANG} #1921 {SEMS DANG LDAN PA MA YIN PA'I 'DU BYED KYI MING LA}) [-{SEMS DANG MTZANGS PAR LDAN PA'I 'DU BYED DANG,} {SEMS DANG LDAN PA MA YIN PA'I MING LA}]: (-ca#ita sika dharma#h%, -A NA) [NA]; Notions Formed of Animate and Inanimate Beings. 105. 105. 97. 78. {RNAM PAR SHES PA'I PHUNG PO SO SOR PHYE BA'I MING LA}: #2016 (-{RNAM PAR SHES PA'I MING LA}): (-vijn~a#na nama#ni, -A NA) [NA]; Names of the Divisions of the Aggregate of Cognition. 106. 106. 98. 79. {SKYE MCHED BCU GNYIS KYI MING LA}: (dva#dasha#yatana#ni) [NA]; #2027 Names of the Sense-objects. 107. 107. 99. 80. (-{KHANS BCU BRGYAD GYI MING LA}) #2040 [-{KHANS BCO BRGYAD GYI MING LA}]: (-as%t%a# dasha dha#tavah%) [NA]; Names of the Eighteen Organs of Sensation. 108. 108. 100. 81. {DBANG PO NYI SHU RTSA GNYIS KYI MING LA}: #2059 (-dva#vim%shat i#ndriya#n%i) [NA]; Names of the Twenty-two Organs. 109. 109. 101. 82. (-{PHUNG PO DANG KHAMS DANG SKYE MCHED DANG DBANG PO'I BKABS} #2082 {SU 'BYUNG BA'I TZIG SO SO PA RNAMS LA,} -{PHUNG PO DANG KHAMS DANG SKYE MCHED DANG DBANG PO BSHAD} {PA'I NANG NAS 'BYUNG BA'I MING SNA TZOGS LA}) [-{PHUNG PO DANG KHAMS DANG SKYE MCHED DANG DBANG PO BSHAD} {PA'I NANG 'BYUNG BA SNA TZOGS PA'I MING LA}]: (-skandha dha#tva#yatanendriya#ntargata#ni pa#da#ntara#n%i -A skandha dha#tva#yatanendriyam% antargata#ni pa#da#ntara#n%i -B skandha dha#tva#yatanendriya antargata#ni pada#ntara#n%i) [NA]; All Sorts of Names and Terms Originating in the Explication of the Bodies or Aggregates, Regions, or Primary Substances, Extent of Senses, and the Organs. 110. 110. 102. 225. {CHAGS PA DANG 'DOD PA'I RNAM PA'I MING LA}: #2190 ra#ga#h% (-A NA); On the Names of the Several Kinds of Affection (Love, Desire, Wish, Lust, Inclination) Interest Towards Any Object, Etc. 111. 111. 103. 226. {SDUG BSNGAL GSUM GYI MING LA}: traya duh%khata#: #2228 On the Names of the Three Kinds of Misery or Distress. 112. 112. 104. 227. {SDUG BSNGAL BRGYAD KYI MING LA}: #2232 punar as%t%au duh%khata# (-A punar as%t%a#u duhkhata#h%, -B punar as%t%a#u duh%khata#): On the Names of the Eight Sorts of Pain (Misery or Distress). 113. 113. 105. 26. (-{RTEN CING 'BRAL BAR 'BYUNG BA'I YAN LAG BCU GNYIS} #2241 {KYI MING LA}) [-{RTEN CING 'BRAL BAR 'BYUNG BA'I YAN LAG BCU GNYIS} {KYI MING}]: dva#dasha#n$ga prati#tya samutpa#da (-A dva#dasha#n$ga prati#tya samutpa#da); Names of the Twelve Branches or Categories Dependent (or Causal) Concatenation. 114. 114. 106. 228. {RGYU DRUG GI MING LA}: Sad% hetavah%: #2259 On the Names of the Six Causes. 115. 115. 107. 229. {RKYEN BZHI'I MING LA}: catva#rah% pratyaya#h%: #2266. On the Names of the Four Accessaries or Effects. 116. 116. 108. 230. {'BRAS BU LNGA'I MING LA}: (-B p.XLVII) #2271 pan~ca phala#ni (+A pan~ca phalam): On the Names of the Five Fruits, Consequences or Effects. 117. 117. 109. 231. {SKYE GNAS BZHI'I MING LA}: catva#ro yonayah%; #2278 On the Names of the Four Places (or Ways) of Birth. 118. 118. 110. 232. {ZAS BZHI'I MING LA}: catva#ra a#ha#ra#h%: #2283 On the Names of the Four Kinds of Food or Nourishment. 119. 119. 111. 233. {SEMS CAN GYI GNAS DGU'I MING LA}: nava sattva#va#sa# #2288 (-A nava satva#va#sa#h%, +A nava satva#vasatva#va#sa#): On the Names of the Nine Abodes or Dwelling Places of the Animal Being. 120. 120. 112. 234. {MI KHOM PA BRGYAD KYI MING LA}: as%t%a# vaks%an%a#h%; #2298 On the Names of the Eight Undesirable (Disagreeable) Abodes (or Plans of Future Births). 121. 121. 113. 235. {LAS KYI RNAM PAR SMIN PA LA SOGS PA'I MING LA,} #2307 (-{LAS KYI RNAM PAR LA SOGS PA'I MING LA}): (-tri karma# ka#ra#n%i, -A tri ka#rma ka#ra#n%i -B tri karma# ka#ra#di na#ma#ni) [-tri karma ka#ra#n%i; On the Names of the Ripening (or Coming to Maturity) of the Moral Works, Etc. 122. 122. 114. 236. {MTZAMS MED PA LNGA'I MING LA}: (-pan~ca#nantari#ya#n%i #2323 -A+B pan~ca#nantarya#n%i) [-pan~ca#nantarya#n%i]; On the Names of the Five Boundless (Most Heinous or Atrocious) Crimes or Wicked Actions. 123. 123. 115. 237. {MTZAMS MED PA DANG NYE BA LNGA'I MING LA}: #2329 (-pan~copa#nantari#ya#n%i, -A pan~ca#nantarya saha gata#ni +A pan~ca#nantarya sata#ga#ni, -B pan~copa#nantarya saha gata#ni) [-pan~ca#nantarya saha gata#ni]; On the Names of the Five Nearly Boundless (or Nearly Heinous) Crimes. 124. 124. 116. 238. {SNYIGS MA LNGA'I MING LA}: (-pan~ca kas%a#ya#h%) [-pan~ca kas%aya#h%; #2335 On the Names of the Five Dregs (Remainders, Foul Dross Refuse, Worse Kind of Anything). 125. 125. 117. 239. (-{'JIG RTEN GYI CHOS BRGYAD KYI MING LA}) #2341 [-{'JIG RTEN CHOS BRGYAD KYI MING LA}]: (-as%t%a#u loka dharma#h%) [-as%t%au loka dharma#h%; On the Names of the Eight Worldly Things. 126. 126. 118. 240. {YON TAN SNA TZOGS KYI MING LA}: na#na# gun%a na#ma#ni: #2349 On the Names of All Sorts of Good Qualities (or Qualifications of Priests or Religious Persons). 127. 127. 119. 241. {SKYON DU BRTSI BA'I MING LA} #2441 (-{SKYON DU BRTSI BA'I MING GRANGS LA,} -B {SKYON DU BRTSI BA'I MING LA}): (NA, -A NA, -B NA) [NA]; On the Names of Such Things That Are Counted for Defects or Imperfections. 128. " " " (-{LONGS SPYOD 'BRI BA'I GNAS DRUG LA}) #2504 [-{LONGS SPYOD BRI BA'I GNAS DRUG}]: (-Sad% bhoga#na#m apa#ya stha#na#ni, -A NA [No Section]) [-Sad% bhoga#nam apa#ya stha#na#ni]; The six places (or ways) of the decreasing of one's substance or wealth [as follows]. 129. 128. 120. 242. (-{BLA NA MED PA'I RNAM GRANGS LA,} #2511 {DANG DAG PA DANG GROL BA LA SOGS PA'I MING LAS,} -{BLA NA MED PA DANG MCHOG TU BRTSI BA'I RNAM GRANGS} {DANG DAG PA DANG GROL BA LA SOGS PA'I MING LA,} [-{BLA NA MED DANG MCHOG TU BRTSI BA'I RNAM GRANGS} {DANG DAG PA DANG GROL BA LA SOGS PA'I MING LAS,} -{BLA NA MED PA DANG MCHOG TU BRTSI BA'I RNAM GRANGS} {KYI MING LA}]: anuttara parya#ya#h%: From Among the Names (or Terms) for the Supreme, For the Several Distinctions of Chief or Principal Persons and for Expressing the Pure, the Liberated or Emancipated, Etc. - (First) on the Several Names of the Supreme, Chief or Principal. 130. 129. 121. 243. {DAG PA DANG GROL BA LA SOGS PA'I MING LA} #2535 (-{YONGS SU DAG PA'I RNAM GRANGS LA}): parishuddha parya#ya#h% (-A parishuddha parya#yah%): On the Names of Being Purified and of Final Emancipation. 131. 130. 122. 244. {SPANGS PA DANG DOR BA LA SOGS PA'I MING LA} (-B p.XLVIII) #2546 (-{SPANGS PA DANG 'DOR BA LA SOGS PA'I MING LA,} -{SPANGS PA'I RNAM GRANG LA}): nisr%ija# parya#ya#h% (-A nisr%ija# parya#yah%): On the Names or Terms of One's Having Relinquished (Abandoned, Rejected, Desisted From) All Sorts of Vices or Sins. 132. 131. 123. 245. {BSTOD PA DANG SMAD PA DANG GRAGS PA'I RNAM GRANGS GYI} #2609 {MING LA,} [-{GRAGS PA DANG BSNGAGS PA BRJOD PA'I RNAM GRANGS LA}]: ki#rti prasham%sa# parya#ya#h% [-nindana# parya#ya#h%]; On the Enumeration of the Several Names (or Terms) Expressive of Praise, Blame, and Celebrity or Renown. 133. 132. " " {SMOD PA'I GRANGS LA}: nindana# parya#ya#h%; [NA]. #2627 134. 133. 124. 246. {MTHUN PA DANG MI MTHUN PA LA SOGS PA'I MING LA} #2645 (-{'MTHUN MI 'MTHUN PA LA SOGS PA'I MING LA}): anuku#la pratiku#la#dayah% (-A anuku#la# pratiku#la#dayah%): On the Names of Several Contrary Things. 135. 134. 125. 247. {CHE CHUNG DANG MTHO DMAN LA SOGS PA'I MING LA}: #2679 br%ihat pari#tta#dayah%: On the Names (or Terms) Expressive of Great and Small, High and Low, Etc 136. 135. 126. 248. {BSHES PA'I RIM PA DANG PHAS KYI RGOL BA LA SOGS PA'I} #2710 {MING LA}: mitra ka#ryam; On the Names of the Several Degrees of Acquaintance or Friendly Relation, Enmity, etc. 137. 136. " " {MI MDZA' BA'I LAS KYI MING LA}: #2726 amitra karma (+A amitra karmah%): [NA]. 138. 137. 127. 249. {DGE BA DANG SHIS PA'I MING LA}: #2737 (-kushala# dayah%, -A kushala vartah%) [-kushala vartah%]: On the Names of Virtue and Blessing. 139. 138. 128. 250. (-{CHOS SMRA BA DANG NYAN PA DANG SGRA SKAD KYI MING LA,} #2759 -{CHOS 'CHAD PA DANG NYAN PA LA SOGS PA'I MING LA}) [-{CHOS SMRA DANG NYAN PA DANG SGRA SKAD KYI MING LA}]: dharma deshana# shravan%a#di na#ma#ni (-A dharma deshana# shra#van%a#di na#ma#ni); On the Names or Terms of Preaching and Hearing the Moral Doctrines and on Those of Words and Speech. 140. 139. 129. 251. (-{SGYU MA LA SOGS PA'I RNAM PA'I DPE'I MING LA}) #2811 [-{SGYU MA LA SOGS PA'I DPE'I MING LA}]: ma#ya# dayah%: On the Names of Illusion and the Like Illustrated or Exemplified by Similitudes. 141. 140. 130. 252. {GTONG BA DANG MCHOD SBYIN BYED PA LA SOGS PA'I MING LA} #2843 (-{GTONG LA SOGS PA LA}): tya#ga# dayah%: On the Names of Giving (Alms or Practising Charity), Offering or Sacrificing. 142. 141. 131. 253. {PHAN PA DANG PHAN 'DOGS PA'I RNAM PA'I MING LA}: #2870 (-hito#paka#ra parya#ya na#ma#na, -A NA, -B hitopaka#ra parya#ya na#ma#ni) [-hito#paka#ra parya#ya#h%]: On the Names of the Several Kinds of Utility Usefulness, Advantage. 143. 142. 132. 254. (-{BLO DANG BYE BRAG PHYED PA'I RNAM PA'I MING LA,} #2878 +B {BLO DANG BYE BRAG PHYED PA'I RNAM PA'I MING LA}) [-{BLO DANG BYE BRAG BYED PA'I RNAM PA'I MING LA}]: (NA, -A NA, -B NA) [NA]; On the Several Names Expressive of the Mind or Under- standing and of Discrimination or Judicious Distinction. 144. 143. 133. 255. {MKHAS PA'I RNAM GRANGS KYI MING LA}: #2892 (-pan%d%ita parya#ya na#ma#ni) [-pan%d%ita parya#ya nama#ni]: On the Several Names (or Terms) for a Learned Man. 145. 144. 134. 256. (-{ZAB BA'I RNAM GRING KYI MING LA}) #2912 [-{ZAB PA'I RNAM GRANGS KYI MING LA}]: gambhi#ra parya#ya na#ma#ni (-A NA): On the Enumeration of the Terms for Expressing 'Profound Things or Profundity' (Abstruse Things or Abstruseness). 146. 145. 135. 257. {DGA' BA'I RNAM GRANGS KYI MING LA}: (-B p.XLIX) #2928 nandi parya#ya#h% (-A nandi parya#yah%): On the Several Names or Terms of Expressing Joy (Pleasure, Mirth, Gladness, Delight, Etc.). 147. 146. 136. 258. {KHRO ZHING GTUM PA'I RNAM PA DANG GNOD PA'I MING LA}: #2946 krodha ka#ra#h% (-B krodha# ka#ra#h%): On the Names or Terms of the Several Kinds of Fierceness or Ferocity, Cruelty and Injury or Hurt. 148. 147. 137. 259. {GANG ZAG BZHI'I MING LA}: (-catva#rah% pud%gala#h% #2968 -A catva#rah% pud%gala#ni, -B catva#rah% pudgala#h%) [-catva#rah% pudgala#h%]; On the Names of the Four Kinds of Men. 149. 148. 138. 260. (-{TZE 'DI DANG PHYI MA DANG 'TZI 'PHO BA'I RNAM PA'I} #2773 {MING LA,} -{TZE 'DI DANG TZE PHYI MA DANG 'CHI PHO'I RNAM PA'I} {MING LA}) [-{TZE 'DI DANG PHYI MA DANG 'CHI 'PHO BA'I RNAM PA'I} {MING LA}]: iha paratra#ka#ra#n%i (-A iha paratra#kara#n%i +A iha prata#ka#ra#n%i): On the Names or Terms Expressive of this Life (or World), the Life Hereafter (in the Next World) and of Dying and Changing (Shifting) our Abode. 150. 149. 139. 261. {DBEN PA'I RNAM PA'I MING LA}: viveka# dayah% (-B viveka# dayah% paratra#ka#ra#h%): On the #2987 Enumeration of the Several Names for a Solitary Place. 151. 150. 140. 262. {GNAS BZHI'I MING LA}: stha#na na#ma#ni: #2995 On the Names of the Four Abodes [Stages of Life]. 152. 151. 141. 102. (-{SA GYO BA'I RNAM PA'I MING LA}) #3000 [-{SA GYOS BA'I RNAM PA'I MING LA}]: (-bhu#mi kampi ka#tah% -bhu#mi kampita ka#tah%, -A+B bhu#mi kampi ka#rah%) [NA]; Names of the Several Degree of Earthquake. 153. 152. 142. 103. {'OD KYI MING LA} (-{'OD KYI RNAM GRANS LA}): (-A p.XXXVII) #3032 (-prabha# parya#yah%, -A+B prabha# parya#ya#h%) [NA]; Synonymous Terms for Light or Shine. 154. 153. 143. 92. (-{'JIG RTEN GYI KHAMS LA,} #3041 -{STONG CHE CHUNG DANG GLING BZHI DANG KHAMS GSUM DANG} {'JIG RTEN PA'I LHA LA SOGS PA'I MING LA,} -{STONG CHE CHUNG LA SOGS PA'I MING LA}) [-{KHAMS GSUM PA'I RIM PA'I MING LA}]: (-loka dha#tavah%) [NA]; Names of the Powers Great and Small. 155. 154. 144. 93. {GLING BZHI'I MING LA}: (-catva#ro dvipa#h% #3045 -A catura dvipa#h%, -B catva#ro dvi#pa#h%) [NA]; Names of the Four (Fabulous) Continents of (Dry Lands). 156. 155. 145. 94. {KHAMS GSUM PA'I RIM PA'I MING LA} #3071 (-{KHAMS GSUM GYI RIM PA'I MING LA,} -B {KHAMS GSUM GYI RIM PA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Degree of the Three Regions. 157. 156. 146. 95. (-{'DOD PA'I KHAMS KYI LHA'I MING LA,} -B {'DOD PA'I KHAMS KYI MING LA}) #3075 [-{'DOD PA'I KHAMS KYI LHA'I MING}]: (NA, -A NA, -B NA) [NA]; Names of Gods in the Cupid's Region. 158. 157. 147. 96. (-{BSAM GTAN DANG PO'I SA'I MING LA,} #3084 -B {BSAM GTAN DANG PO'I SA'I MING LA}) [-{BSAM GTAN DANG PO'I MING}]: (NA, -A NA, -B NA) [NA]; Names of the Mansions of the First Degree of Ecstasy (or deep meditation). 159. 158. 148. 97. {BSAM GTAN GNYIS PA'I SA'I MING LA} #3089 (-B {BSAM GTAN GNYIS PA'I SA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Mansions of the Second Degree of Ecstasy. 160. 159. 149. 98. {BSAM GTAN GSUM PA'I SA'I MING LA} #3093 (-B {BSAM GTAN GSUM PA'I SA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Mansions of the Third Degree of Ecstasy. 161. 160. 150. 99. {BSAM GTAN BZHI PA'I SA'I MING LA} (-B p.L) #3097 (-B {BSAM GTAN BZHI PA'I SA'I MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Provinces of the Fourth Degree of Ecstasy. 162. 161. 151. 100. (-{GNAS GTSANG MA'I SA'I MING LA,} #3101 -B {GNAS GTSANG MA'I SA'I MING LA}) [-{GNAS GTSANG MA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Names of the Pure (or Holy) Mansion. 163. 162. 152. 101. (-{GZUGS MED PA'I MING LA,} -B {GZUGS MED PA'I MING LA}) #3109 [-{GZUGS MED PA'I SA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Names of the Incorporeal Mansion. 164. 163. 153. 108. {'JIG RTEN PA}"I {LHA'I MING LA}: (-la#ukika devata#h% #3114 +A la#ukika devata#m, -B la#ukika devata#h%) [NA]; Names of Worldly Gods. 165. 164. 154. 109. {GZA' DGU'I MING LA}: (-nava graha#h%, -A nava graha#ni) [NA]; #3176 Names of the Nine Planets. 166. 165. 155. 110. {RGYU SKAR NYI SHU RTSA BRGYAD KYI MING LA}: #3186 (-as%t%a#vim%shati naks%atra#n%i) [NA]; Names of 21 Naksatras. 167. 166. 156. 111. {LHA DANG KLU LA SOGS PA'I MING LA}: #3215 (-deva na#ga na#ma#ni, -A NA) [NA]; Names of Gods, Nagas, Etc. 168. 167. 157. 112. {KLU'I RGYAL PO'I MING LA} #3226 (-{KLU'I RGYAL PO'I RNAM KYI MING LA}): (-na#ga ra#ja na#ma#ni) [NA]; Names of Naga Princes. 169. 168. 158. 113. {KLU PHAL PA'I MING LA} (-B {KLU PHAL PA'I MING LA}): #3309 (NA, -A NA, -B NA) [NA]; Names of Common Nagas or Serpents. 170. 169. 159. 114. {GNOD SBYIN GYI DBANG PO'I MING LA} (-{GNOD SBYIN LA}): #3366 (-yaks%a#h%) [NA]; Names of the Mischievous Demi-gods or Yaksas. 171. 170. 160. 115. {DRI ZA'I DBANG PO'I MING LA} (-{DRI ZA LA 'DI LTA STE}): #3380 (-gandharva# yatha#) [NA]; Names of the Gandharavas. 172. 171. 161. 116. {LHA MA YIN GYI DBANG PO'I MING LA} #3391 (-{LHA MA YIN LA 'DI LTA STE}): (-asura# yatha#) [NA]; Names of the Ruler of the Demi-gods or Da#ityas. 173. 172. 162. 117. (-{NAM MKHA' LTING GYI DBANG PO'I MING LA}) #3403 [-{NAM MKHA' LDING DBANG PO'I MING LA}]: (-garud%endra nama#ni, -A+B garud%endra na#ma#ni) [NA]; Names of the Garuda or the Prince of Birds. 174. 173. 163. 118. {MI 'AM CI'I DBANG PO'I MING LA} (-{MI 'AM CI LA 'DI LTA STE}): #3413 (-kinnara# yatha#, -A+B kim%nara# yatha#) [NA]: Names of the Kinnara Princes. 175. 174. 164. 119. {LTO 'PHYE CHEN PO'I DBANG PO'I MING LA} (-{LTO 'PHYE LA}): #3424 (-mahoraga#dhipati na#ma#ni, -A+B mahoraga na#ma#ni +A mahoraga#ti na#ma#ni) [NA]; Names of the Prince of Creeping Race. 176. 175. 165. 120. {GRUL BUM GYI DBANG PO'I MING LA}: (-B p.LI) #3436 (-kum%bha#n%d%a na#ma#ni, -A NA, -B kumbha#n%d%a na#ma#ni) [NA]; Names of the Prince of the Monstrous (or Demi-god) Kumbha#nda Race. 177. 176. 166. 27. (-{DRANG SRONG CHEN PO'I MING LA}) #3447 [-{DRANG SRONG CHEN PO'I MING}]: mahars%i na#ma#ni (-A mahars%ayah%, +A maha#rs%aya#ni); Names of the Great Rsis (Sages). 178. 177. 167. 28. (-{SNGON GYI MKHAN PO'I MING LA}) #3473 [-{SNGON GYI MKHAN PO'I MING}]: (-pu#rva upadhya#ya na#ma#ni, -A pu#rva upa#dhya#ya#h%) [NA]; Names of Ancient Learned Men (upadhya#ya). 179. 178. 168. 29. (-{YA MTZAN CAN GYI MING LA,} -{MU STEGS PA LA}) #3512 [-{YA MTZAN CAN GYI MING}]: (-ti#rthika#h%) [NA]; Strange or Curious Names. 180 179. 169. 30. (-{MU STEGS CAN GYI STON PA DRUG GI MING LA,} #3544 -{MU STEGS STON PA DRUG LA}) [-{MU STEGS CAN GYI STON PA DRUG GI MING}]: (-Sat% sha#sta#rah%) [NA]; Names of the Six Ti#rthika Teachers. 181. 180. 170. 31. (-{'KHOR LOS SGYUR BA'I RGYAL PO'I RGYUD KYI MING LA,} #3551 -{'KHOR LOS SGYUR BA'I RGYAL PO LA}) [-{'KHOR LOS SGYUR BA'I RGYAL PO'I RGYUD KYI MING}]: (-cakra varti ra#ja#nah%, -A cakra varti# ra#ja#nah%) [NA]; Names of the Descendants (or Series) of the Universal (or Cakravarti) Monarchs. 182. 181. 171. 263. {'KHOR LOS SGYUR BA'I RGYAL PO'I YON TAN DANG} #3612 {RIN PO CHE SNA BDUN LA SOGS PA'I MING LA} (-{'KHOR LOS SGYUR BA'I RIN PO CHE SNA BDUN} {SNA TZOGS LA SOGS PA'I YONG TAN GYI RIM PA LA}): cakra vartina#m% sapta ratna#ni gun%a krama (-cakra vartina#m% sapta ratna#di gun%a kramah% -B cakra vartina#m% sapta ratna#di gun%a kramah%); On the Names of the Qualifications of a Universal Monarch and the Seven Precious Things (Belonging to Him). 183. 182. 172. 264. {BU STONG DU TZANG BAR 'GYUR BA'I MING LA} #3629 (-{BU STONG TZANG BA'I YON TAN GYI RIM PA LA}): sa#tireka putra saha sra#n%a#m% gun%a paddhati (-A sa#tireka putra sa#ha sra#n%a#m% gun%a vaddhati -B sa#tireka putra sa#ha sra#n%a#m% gun%a paddhatih%): On the Names of Those Children or Sons of Which He Shall Have a Whole Thousand (or a Thousand Complete). 184. 183. 173. 265. {DPUNG GI TZOGS YAN LAG BZHI PA'I MING LA}: #3637 (-catur an$ga bala na#ma#ni, -A catur an$ga bala ka#yah% -B catur an$ga bala na#ma#ni) [-catur an$ga bala ka#yah%]: On the Names of the four kinds of troops. 185. 184. 174. 32. (-{RGYAL PO PHAL GYI MING LA,} -{RGYAL PO PHAL BA'I MING LA}) #3642 [-{RGYAL PO PHAL PA'I MING}]: (-pradesha ra#ja na#ma#ni) [NA]; Names of Common Kings or Princes. 186. 185. 175. 33. (-{SKYA SENG GI BU LA NOGS PA'I MING GO 'THUN LA,} #3656 -{SKYA BSENG GI BU LA NOGS PA'I MING GO 'THUN LA,} -{SKYA BSENG GI BU LA NOGS PA'I MING GO MTHUN LA}) [-{SKYA BSENG GI BU}]: (-pa#n%dava#di na#ma#ni, -A NA) [NA]; The Pa#ndavas or Descendants of Pa#ndu (the YellOwish-white). 187 186. 176. 34. (-{MI'I RIM PA'I DANG LUS KYI YAN LAG DANG YUL LA SOGS} #3669 {PA'I MING LAS MI'I RIM PA'I MING LA}) [-{MI'I RIM PA MING}]: (-manus%ya kramah%) [NA]; Names of the Degrees or Classes Among Men. 188 187. 177. 35. (-{MI'I RIGS SNA TZOGS LA,} -{MI'I RIGS SNA TZOGS KYI MING} #3856 {LA}): [-{MI'I RIGS SNA TZOGS}]: (-catva#ro varn%a#h%) [NA]; Names of the Different Castes and Tribes. 189 188. 178. 36. (-{PHA MA LA SOGS PA GNYEN BSHES KYI MING LA,} #3876 -B {PHA MA LA SOGS PA GNYEN BSHES KYI MING LA}) [-{PHA MA LA SOGS PA GNYEN BSHES KYI MING}]: (NA, -A NA, -B NA) [NA]; Names of Parents, Relations, Friends, etc. 190. 189. 179. 37. (-{LUS DANG LUS KYI YAN LAG LA SOGS PA'I MING LA,} #3929 -{LUS DANG LUS KYI YAN LAG DANG NYING LOG LA SOGS PA'I} {MING LA}) [-{LUS DANG LUS KYI YAN LAG LA SOGS PA'I MING}]: (-shari#ra#n$ga pretyan$ga#ni) [NA]; Names of the Body and its Several Members or Limbs. 191. 190. 180. 38. {LUS SU 'GYUR BA'I RIM PA'I MING} (-B p.LII) #4066 (-B {LUS SU 'GYUR BA'I RIM PA'I MING}): (NA, -A NA, -B NA) [NA]; Names of the Several Degrees of the Formation of the (Embryo) Human Body. 192. 191. " " (NA) [Continuation of Sec.191]: #4072 (NA, -A NA, -B NA) [NA]; [NA]. 193. 192. 181. 39. (-{RGAS PA DANG NA BA'I MING LA,} -{RGAN PO LA SOGS PA LA,} #4084 -B {RGAS PA DANG NA BA'I MING LA}) [-{RGAS PA DANG NA BA'I RNAM PA'I MING}]: (NA, -A NA, -B NA) [NA]; Names of Several Degrees of Old Age and Sickness. 194. 193. 182. 40. {YUL GYI MING} (-B {YUL GYI MING LA}): #4102 (NA, -A NA, -B NA) [NA]; Names of Places or Countries. 195. 194. 183. 41. {RI'I MING}: (-giri na#ma#ni) [NA]; Names of Mountains. #4139 196. 195. 184. 42. (-{RGYA MTZO MING GI RNAM GRANGS DANG CHU DANG GLING} #4160 {LA SOGS PA'I MING LA,} -B {RGYA MTZO'I MING GI RNAM GRANGS DANG CHU DANG GLING} {LA SOGS PA'I MING LA,} [-{RGYA MTZO MING GI RNAM GRANGS DANG CHU DANG GLING} {LA SOGS PA'I MING}]: (NA, -A NA, -B NA) [NA]; Synonymous Names of the Sea, Rivers and Dry Land. 197. 196. 185. 54. (-{SHING GI MING LA}) [-{SHING GI MING LA}]: #4193 (NA, -A NA, -B vr%iks%a#di na#ma#ni) [NA]; Names of Trees, etc. 198. 197. 186. 50. (-{SNGAGS KYI RGYUD NAS 'BYUNG BA'I MING LA,} #4234 -{SNGAGS KYI RGYUD LAS SKAD MTHUN PA'I MING LA,} -{SNGAGS KYI TSUL LAS BYUNG BA'I TSIG,} -{SNGAGS KYI RGYUD DANG MU STEGS CAN GYI GZHUNG LAS} {'BYUNG PA LA SOGS PA'I MING LAS}): [-{SNGAGS KYI RGYUD NAS 'BYUNG BA'I MING}] (-mantra na#yava nirgata#ni -A mantra na#yava nirgata#ni para#ni -B mantra ya#na nirgata#ni pada#ni +B mantra na#yava nirgata#ni) [NA]; Names or Phrases Originating in tbe Mystical Doctrine [Tantric Terminology. 199. 198. 187. 266. {LTAS DANG MTZAN MAR BZUNG BA'I MING LA}: #4388 (-utpa#ta nimitta#ni, -A utpada nimitra#ni -B utpa#ta nimitta#ni) [-utpa#ta nimitta#na]; On the Names of Lucky or Unlucky (Auspicious and Inauspicious) Signs or Tokens and Prognostics. 200. 199. 188. 84. {TZAD MA DANG RTOG GE BA'I GZHUNG LUGS LAS} #4404 {'BYUNG BA'I MING LA} (-{TZAD MA DANG RTOG GE LAS 'BYUNG BA'I DON LA}) prama#n%a tarka nirgata#rtha# (-A prama#n%a ta#rka nirgata#rtha#h%); Logical and Dialectical Terms. #4417 188. 267. (NA) [-{TZAD MA DANG RTOG GE BA'I GZHUNG LUGS 'BYUNG} {BA'I MING LA}]: (NA, -A NA, -B NA); On the Terms Originating in the Systems of the Logicians or Dialecticians. 201. 200. 189. 85. (-{MU STEGS PA RIGS PA CAN GYI GZHUNG LAS 'BYUNG BA}) #4524 [-{MU STEGS PA DANG RIGS PA CAN GYI GZHUNG LAS 'BYUNG BA}]: (NA, -A NA, -B NA) [NA]; Some Logical Terms Originating in the Nyayika System of the Ti#rthika. 202. 201. 190. 86. {GRANGS CAN GYI GZHUNG LAS 'BYUNG BA}: #4547 (NA, -A NA, -B NA) [NA]; Logical Terms According to the Sam%kya# Text-book. 203. 202. 191. 87. {DPYOD PA CAN GYI GZHUNG LAS 'BYUNG BA} #4585 (-{DSPYOD PA CAN GYI GZHUNG LAS BYUNG BA,} -{DSPYOD PA CAN GYI GZHUNG LAS 'BYUNG BA} -+B {DPYOD PA CAN GYI GZHUNG LAS BYUNG BA}): (NA, -A NA, -B NA) [NA]; Some Terms of the Mimamsaka School. 204. 203. 192. 88. {BYE BRAG PA'I TZIG GI DON DRUG LA SOGS PA'I MING LA} #4600 (-+B {BYE BRAG GI TZIG DON DRUG LA}): (NA, -A NA, -B NA) [NA]; Names of the Meanings of Terms etc, of the Vaisesika school. 205. 204. 193. 268. {TZAM MA MANG PO SMRA BA LAS 'BYUNG BA}: #4636 (NA, -A NA, -B NA) [NA]; Terms Originating with Several Dialectical Systems. 206. 205. 194. 89. {LTA BA SNA TZOGS KYI MING LA}: (-B p.LIII) #4639 (NA, -A NA, -B NA) [NA]; The Names of Some Theories. 207. 206. 195. 90. {LUNG DU MA BSTAN PA'I CHOS BCU BZHI'I MING LA}: #4652 (-{LUNG DU MA BSTAN PA'I RTSA BA BCU BZHI LA,} -{BSTAN PA'I DNGOS PO BCU BZHI'I MING LA}): (-catur dasha vya#kr%ita mu#la#ni -B catur dasha vya#kr%ita mu#la#ni) [NA]; The Names of Those Fourteen That Have Not (Yet) Been Demonstrated. 208. 207. 195. 91. {MU STEGS CAN GYI BDAG TU BRJOD PA'I MING LA,} #4667 (-{MU STEGS CAN GYI BDAG GI RNAM GRANGS LA,} -{MU STEGS CAN GYIS BDAG GI RNAM GRANGS LA}): (-ti#rthaka#tma parya#ya#h%, +A tirthaka#tma parya#ya#h%) [NA]; Several Names Used by the Tirthikas for Expressing the "I" (Ego) or the Soul. 209. 208. 196. 269. (-{'JIG TZOGS LA LTA BA'I RI'I RTSO MO NYI SHU MTHO BA,} #4684 -{'JIG TZOGS LA LTA BA NYI SHU'I MING LA}) [-{'JIG TZOGS LA LTA BA'I RI'I RTSO NYI SHU MTHO BA}]: (-vim%shati shikhara samudgatah% sat ka#ya dr%is%t%i sha#ilah% -A NA) [-vim%shati shikhara samudgatah% sat ka#ya dr%is%t%i shailah%]: The Rock of the Theory of True Personality (True Body or Existence) With Twenty Eminent Tops or Points on the Names of the Twenty Theoretical Principles Respecting Annihilation. 210. 209. 197. 270. {BYA'A KA RA} nA{'I SKAD KYI MING LA}: #4705 (NA, -A NA, -B NA) [NA]; On grammatical terms, etc. 211. 210. 198. 271. (-{RNAM PAR DBYE PA'I TZIG BDUN GYI MING LA}) #4737 [-{RNAM PAR DBYE BA'I TZIG BDUN GYI MING LA}]: (-+B sapta vibhakti ka#yah%, -A sapta vibhaktayah%) [-sapta vibhaktayah%]; On the seven cases of the declension of a word or noun. 212. 211. 199. 121. {NANG 'GRO'I MING LA}: (-durgatayah%) [NA]; #4745 The Names of (Ill-going) Bad Transmigrations. 213. 212. 200. 122. (-{YI DBAGS SU GTOGS PA'I MING LA,} #47532 -{YI DAGS SU GTOGS PA'I MING LA,} -B {YI DBAGS SU GTOGS PA'I MING LA}) [-{YI DWAGS SU GTOGS PA'I MING LA}]: (NA, -A NA) [NA]; Names of the "Yidgas" - Ghosts or Evil Spirits. 214. 213. 201. 123. (NA) [-{DUD 'GRO'I SKYE GNAS SU GTOGS PA'I MING LA}]: #4768 (NA, -A NA, -B NA) [NA]; Names of Those Beasts Which are the Birth-place of the Wicked Men. 215. 214. 202. 124. (-{SEMS CAN DMYAL BA DANG BCAD CIN BTUB PA'I MING LAS,} #4919 {TZA BA'I SEMS CAN DMYAL BA'I MING LA,} -{SEMS CAN DMYAL BA DANG GCAD CING GTUB LA SOGS PA'I} {MING LA} -B {SEMS CAN DMYAL BA DANG BCAD CING GTUB LA SOGS PA'I} {MING LA}) [-{SEMS CAN DMYAL BA DANG BCAD CING BTUB PA'I MING LAS,} {TZA BA'I SEMS CAN DMYAL BA'I MING LA}]: (NA, -A NA, -B NA) [NA]; The Names Denoting the Tortures and Cutting into Small of Small Pieces of the Suffering Animal Beings in the Hell. 216. 215. 203. 125. {GRANG BA'I SEMS CAN DMYAL BA'I MING LA}: #4928 (NA, -A NA, -B NA) [NA]; Names of the Torments of the Animal Bring into the hells. 217. 216. 204. 24. (-{RIG PA'I GNAS BCU BRGYAD KYI MING LA}) #4953 [-{RIG PA'I GNAS BCU BRGYAD KYI MING}]: (-as%ta# dasha vidya# stha#na#ni) [NA]; Names of the Eighteen Classes of Science. 218. 217. 205. 126. (-{BZO'I SGYU RTSAL LA SOGS PA LA,} #4972 -{BZA'I GNAS DANG SGYU RTSAL GYI MING LA,} -B {BZO'I SGYU RTSAL LA SOGS PA LA}) [-{BZO'I GNAS DANG SGYU RTSAL LA SOGS PA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Names of the Mechanical Arts and Other Docteruous Practices. 219. 218. 206. 127. (-{ROL MO DANG CHA BYAD KYI MING LA,} #5007 -{ROL MO'I CHA BYAD LA SOGS PA'I MING LA,} -{ROL MO BYED PA DANG CHA SPYAD KYI MING LA,} -B {ROL MO DANG CHA BYED KYI MING LA}) [-{ROL MO DANG CHA BYED KYI MING LA,}]: (NA, -A NA, -B NA) [NA]; Names of Music and Musical Instruments. 220. 219. 207. 128. {GLU DBYANGS KYI MING LA}: (NA, -A NA, -B NA) [NA]; #5027 Names of the Parts of Harmony (or Harmonious Songs). 221. 220. 208. 129. {GAR THABS KYI RNAM GRANGS LA}: (-B p.LIV) #5035 (NA, -A NA, -B NA) [NA]; Enumeration of the Several Modes of Postures of a Dancer or Juggler. 222. 221. 209. 25. (-{BRAM ZE'I GTSUG LAG DANG LAS KYI MING LA}) #5046 [-{BRAM ZE'I GTSUG LAG GI MING}]: (-bra#hman%a vihara karma#n%i, +bra#hman%a vihara# karma#n%i +A bra#hman%a vihara karmah%, -B bra#hman%a viha#ra karma#n%i) [NA]; Names of the Literature of the Brahmanas. 223. 222. 210. 130. {BRAM ZE'I LAS RNAM PA DRUG GI MING LA}) #5065 (-{BRAM ZE LAS RNAM PA DRUG GI MING LA}): (NA, -A NA, -B NA) [NA]; Names of the Six Kinds of a Brahmans Occupations or Practices. 224. 223. 211. 131. {SKAD GO MTHUN GYI MING LA} (-{SKAD GO MTHUN LA,} #5072 -{SKAD GO 'DUN,} -B {SKAD GO MTHUN LA}): (NA, -A NA, -B NA) [NA]; All Sorts of Words and Phrases. 225. 224. 212. 132. {MTHO RIS DANG 'DOD PA LA SOGS PA'I MING LA}: #5369 (-svarga ka#ma#di#na#m na#ma#ni -A+B svarga ka#ma#di#na#m% na#ma#ni) [NA]; Names of the Upper Parts (Heavens or Paradise) and of Cupidity or Lust. 226. 225. 213. 43. (-{SKABS NAS TZIG GI PHRAD DU 'BYUNG BA'I MING,} #5394 -{SKABS NAS TZIG PHRAD DU 'BYUNG BA,} +B {SKABS NAS TZIG PHRAD DU 'BYUNG BA}) [-{SKABS NAS TZIG GI PHRAD DU 'BYUNG BA'I MING LA}]: (NA, -A NA, -B NA) [NA]; Conjunctions and Other particles Used Occasionally. 227. 226. 214. 44. (-{MKHAR DANG GNAS LA SOGS PA'I MING LA,} #5494 -{MKHAR DANG GNAS DANG GOS LA SOGS PA'I LAM SRANG GI} {MING LA,} -B {MKHAR DANG GNAS LA SOGS PA'I MING LA}) [-{MKHAR DANG GNAS LA SOGS PA'I MING}]: (NA, -A NA, -B NA) [NA]; Names of a Fort, etc., and All Sorts of Dwelling-places. 228. 227. 215. 45. (-{SHING RTA LA SOGS NYE PAR MKHO BA'I YO BYAD DU MA'I} #5629 {MING LA,} -+B {SHING RTA DANG THONG GSHOL GYI YAN LAG TU GTOGS PA'I} {MING LA,} -{SHING RTA'I YAN LAG LA SOGS PA LA}) [-{SHING RTA LA SOGS KYI MING}]: (NA, -A NA, -B NA) [NA]; Names of the Parts of a Cart, etc. 229. 228. 216. 133. {'BRU SNA TZOGS KYI MING LA}: (NA, -A NA, -B NA) [NA]; #5646 Names of All Sorts of Grains or Corns. 230. 229. 216. 104. {DUS STON GYI MING LA}: #5671 (NA, -A NA, -B NA) [NA]; Names of Festivals. 231. 230. 217. 105. {ZHO MAR DANG ZAS SKOM GYI MING LA}: (-A p.XXXVIII) #5681 (NA, -A NA, -B NA) [NA]; Names of Curds, Butter, Meat and Drink. 232. 231. 218. 134. {'TZO CHAS KYI SMAN GYI MING LA} #5771 (-{BDUD RTSI LA SOGS PA RTSI SMAN DU GTOGS PA'I MING} {LA}): (-os%adhi na#ma#ni) [NA]; Names of Mediciments. 233. 232. 219. 135. {GOS KYI MING LA}: (-vastra na#ma#ni) [NA]; Names of Garments. #5040 234. 233. 220. 136. {'TZOGS CHAS DANG YO BYAD KYI MING LA}: (-paris%ku#ra na#ma#ni #5886 -A paris%ka#ra na#ma#ni, -B paris%ka#ra na#ma#ni) [NA]; Names of Tools and Instruments. 235. 234. 221. 137. {TZON RTSI'I MING LA}: (-ran$ga na#ma#ni) [NA]; (-B p.LV) #5914 Names of Pigment (Paint, Colour) or Dying Stuffs. 236. 235. 222. 138. {RIN PO CHE DANG NOR BU DANG GSER DNGUL LA SOGS PA'I} #5942 {MING LA}: (-man%i ratna na#ma#ni) [NA]; Names of Precious Things as Gems or Jewels, Gold and Silver, Etc. 237. 236. 223. 139. {DUNG LA SOGS PA'I MING LA}: (-shan$kha#di na#ma#ni) [NA]; #5990 Names of Conches or Shells, Etc. 238. 237. 224. 140. {RGYAN GYI RNAM PA'I MING LA}: #5999 (-+B sarva#lam%ka#ra na#ma#ni, -A sarva#lan$ka#ra na#ma#ni) [NA]; Names of Several Sorts of Ornaments. 239. 238. 225. 141. {GO MTZON GYI MING LA}: (NA, -A NA, -B NA) [NA]; #6071 Names of Armours and Weapons. 240. 239. 226. 142. {MCHOD PA'I YO BYAD KYI MING LA}: (-pu#ja# paris%ka#ra#h%) [NA]; #6107 Names of Sacrificial Apparatus. 241. 240. 227. 143. (-{ME TOG RNAMS KYI MING LA}) [-{ME TOG GI MING LA}]: #6141 (-pus%pa na#ma#ni) [NA]; Names of Flowers. 242. 241. 228. 144. {ME TOG GI RTSA BA LA SOGS PA'I MING LA}: #6218 (-pus%pa mu#la#di na#ma#mi, -A pus%pa mu#lati na#ma#mi) [NA]; Names of the Roots of the Flowers. 243. 242. 229. 145. {ME TOG GI YON TAN GYI MING LA}: (-pus%pa gun%a na#ma#ni) [NA]; #6241 Names of the Qualities of a Flower. 244. 243. 230. 146. {SPOS KYI RNAM PA'I MING LA}: (-sarva dhu#pa na#ma#ni) [NA]; #6247 Names of Perfumes o