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Essentials

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Tib-Eng Tibetan-English dictionaries.

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Scholarship Additional lexicographical resources.

ཡེ་ཤེས་

ye shes

Textual Attestation in Canonical and Non-Caninical Sources

• Resources for Kanjur & Tanjur Studies (University of Vienna)
• Thesaurus Literaturae Buddhicae (University of Oslo)
• Buddhanexus (University of Hamburg)
• BUDA (Buddhist Digital Resource Center)
• Muenchener DigitalisierungsZentrum Digitale Bibliothek
• Nitartha Digital Library

Secondary Literature

• Google Book
• Google Scholar
• Semantic scholar
• Academia.edu
• Digital Himalaya
• CiNii

Proper Name Indices and Databases

• Dan Martin's Tibetosophy
• The Treasury of Lives
• Sakya Research Center Person Search
• Sakya Research Center Place Search

Additional Lexicographical and Textual Resources

• Nitartha Dictionary
• Tshig Mdzod Chen Mo at Nitartha
• Monlam Dictionary at Nitartha
• Lotsawa House
• Tib Shelf
• Rigpa Shedra Wiki
• Dzogchen Wiki (French)

Blogs

Search for ཡེ་ཤེས་ in the the blogs of Jean-Luc Achard, Dan Martin, Robert Mayer, Sam van Schaik, and Dorji Wangchuk here.

Word Sketches

Look for ཡེ་ཤེས་ in SketchEngine here

Dictionary Examples

For best dictionary examples for ཡེ་ཤེས་, see SketchEngine

(Near-)Synonyms

Hopkins Synonyms 2015 (Tibetan) The Uma Institute for Tibetan Studies Tibetan-Sanskrit-English Dictionary (Version: June 2015) <br> Jeffrey Hopkins, Editor. <br> Paul Hackett, Contributor and Technical Editor. <br> Contributors: Nathaniel Garson, William Magee, Andres Montano, John Powers, Craig Preston, Joe Wilson, Jongbok Yi <br> A PDF version of this dictionary is available for download at: www.uma-tibet.org

lus kyi rnam shes lus kyi rnam par shes pa sher phyin shes rab kyi pha rol tu phyin pa shes rab kyi pha rol tu phyin pa sher phyin yid kyi rnam shes yid kyi rnam par shes pa

84000 Synonyms 84000 Glossary <br> English terms from the Glossary of the 84000 translation project. http://www.84000.co/

lam gyi rnam pa shes pa lam gyi rnam pa shes pa nyid lam gyi rnam pa shes pa nyid lam gyi rnam pa shes pa ye shes yang dag 'phags yang dag 'phags zag pa zad pa yang dag pa ji lta ba bzhin du rab tu shes pa zag pa zad pa

Hopkins Comments ?

No direct match.

91 other match(es)

Proper Nouns

Page	Wylie	Other Names	BDRC	TOL
'ba' ra ba ngag dbang ye shes	'ba' ra ba ngag dbang ye shes	{{#arraymap:;ngag dbang ye shes;; |; |@@@ | @@@ | }}	BDRC	TOL
'bri gung spyan snga shes rab 'byung gnas	'bri gung spyan snga shes rab 'byung gnas	{{#arraymap:;spyan snga shes rab 'byung gnas; 'bri gung dbon shes rab 'byung gnas; 'bri gung gling pa; dbon shes rab 'byung gnas;; |; |@@@ | @@@ | }}	BDRC	TOL
'bro lo tsA ba shes rab grags pa	'bro lo tsA ba shes rab grags pa	{{#arraymap:;'bro shes rab grags pa;; |; |@@@ | @@@ | }}	BDRC	TOL
'brog mi dpal gyi ye shes	'brog mi dpal gyi ye shes	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
'brog mi lo tsA ba	'brog mi lo tsA ba	{{#arraymap:;shAkya ye shes; spang mkhar mu gu lung pa;;; |; |@@@ | @@@ | }}	BDRC	TOL
'chad kha ba	'chad kha ba	{{#arraymap:;'chad kha ba ye shes rdo rje; 'chad ka ba; 'chad ka ba ye shes rdo rje;; |; |@@@ | @@@ | }}	BDRC	TOL
'jam dbyangs mgon po	'jam dbyangs mgon po	{{#arraymap:;chos rje 'jam dbyangs mgon po; shes rab 'byung gnas;Prajñāsambhava; |; |@@@ | @@@ | }}	BDRC	TOL
'jam dbyangs mkhyen brtse chos kyi blo gros	'jam dbyangs mkhyen brtse chos kyi blo gros	{{#arraymap:;rdzong gsar mkhyen brtse chos kyi blo gros; 'jam dbyangs chos kyi blo gros; pad+ma ye shes rdo rje; 'jam dbyangs blo gros rgya mtsho;; |; |@@@ | @@@ | }}	BDRC	TOL
Bde ba can pa ye shes mgon po	bde ba can pa ye shes mgon po	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Blo bzang ye shes bstan 'dzin rgya mtsho	blo bzang ye shes bstan 'dzin rgya mtsho	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Btsan kha bo che	btsan kha bo che	{{#arraymap:;dri med shes rab;; |; |@@@ | @@@ | }}	BDRC	TOL
Dechen Chökor Yongdzin, 4th	'jam dpal dpa' bo	{{#arraymap:;mi pham 'jam dpal dpa' bo; ye shes snang ba'i gter; 'jam dpal dga' ba'i bshes gnyen;;; |; |@@@ | @@@ | }}	BDRC	TOL
Dol po pa	dol po pa shes rab rgyal mtshan	{{#arraymap:;shes rab rgyal mtshan; shes rab mgon; rton pa bzhi ldan;;; |; |@@@ | @@@ | }}	BDRC	TOL
Dpal ye shes snying po		{{#arraymap:;dpal ye shes snying po; Janagarbha;; |; |@@@ | @@@ | }}	BDRC	TOL
Drukchen, 1st	'gro mgon gtsang pa rgya ras	{{#arraymap:;gtsang pa rgya ras ye shes rdo rje; rgya ras ye shes rdo rje; shes rab bdud rtsi 'khor lo;;; |; |@@@ | @@@ | }}	BDRC	TOL
Dudjom Rinpoche	bdud 'joms 'jigs bral ye shes rdo rje	{{#arraymap:gter chen 'gro 'dul gling pa;bdud 'joms rin po che; 'jigs bral ye shes rdo rje;Dudjom Rinpoche; |; |@@@ | @@@ | }}	BDRC	TOL
Gnubs ban bstan 'dzin ye shes lhun grub	gnubs ban bstan 'dzin ye shes lhun grub	{{#arraymap:;lcags zam sprul sku;; |; |@@@ | @@@ | }}	BDRC	TOL
Gnubs chen sangs rgyas ye shes	gnubs chen sangs rgyas ye shes	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Gnyags dz+nyA na ku mA ra	gnyags dz+nyA na ku mA ra	{{#arraymap:;ye shes gzhon nu; gnyags lo tsA ba;; |; |@@@ | @@@ | }}	BDRC	TOL
Goshir Gyaltsab, 9th	ye shes bzang po	{{#arraymap:;go shrI rgyal tshab dgu pa; mtshur phu rgyal tshab dgu pa; grags pa ye shes;Goshir Gyaltsab, 9th; |; |@@@ | @@@ | }}	BDRC	TOL
Grwa pa mngon shes	grwa pa mngon shes	{{#arraymap:;dbang phyug 'bar;; |; |@@@ | @@@ | }}	BDRC	TOL
KaM ye shes rgyal mtshan	kaM ye shes rgyal mtshan	{{#arraymap:;kaM ston ye shes rgyal mtshan; skam ye shes rgyal mtshan;;; |; |@@@ | @@@ | }}		TOL
Karmapa, 11th	ye shes rdo rje	{{#arraymap:;karma pa bcu gcig pa;Karmapa, 11th; |; |@@@ | @@@ | }}	BDRC	TOL
Kun dga' ye shes rgya mtsho	Kun dga' ye shes rgya mtsho	{{#arraymap:;Rgyal tshab ye shes rgya mtsho; Rje drung ye shes rgya mtsho;; |; |@@@ | @@@ | }}	BDRC	TOL
Lcang skya rol pa'i rdo rje	Lcang skya rol pa'i rdo rje	{{#arraymap:;ye shes bstan pa'i sgron me, lcang skya;Changkya 03 Rolpai Dorje; Changkya Yeshe Tenpai Dronme; Rolpai Dorje; |; |@@@ | @@@ | }}	BDRC	TOL
Lce sgom pa shes rab rdo rje	lce sgom pa shes rab rdo rje	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Lha sras dam 'dzin mu rub btsan po	lha sras dam 'dzin mu rub btsan po	{{#arraymap:;ye shes rol pa rtsal; lha sras lo tsA ba;; |; |@@@ | @@@ | }}		TOL
Mdo mkhyen brtse	mdo mkhyen brtse	{{#arraymap:;ye shes rdo rje; mdo mkhyen brtse ye shes rdo rje; 'ja' lus rdo rje; dpal ri mkhyen brtse ye shes rdo rje;; |; |@@@ | @@@ | }}	BDRC	TOL
Mi 'gyur dpal sgron	mi 'gyur dpal sgron	{{#arraymap:;smin gling rje btsun mi 'gyur dpal sgron; shes rab sgrol ma;; |; |@@@ | @@@ | }}	BDRC	TOL
Mi nyag bla ma ye shes rdo rje	mi nyag bla ma ye shes rdo rje	{{#arraymap:;ye shes rdo rje dpal bzang po;;Yeshé Dorje; Yeshé Dorje Bal Sangpo; |; |@@@ | @@@ | }}	BDRC	TOL
Mi pham phun tshogs shes rab	mi pham phun tshogs shes rab	{{#arraymap:;stag rtse sku skye mi pham phun tshogs shes rab;; |; |@@@ | @@@ | }}	BDRC	TOL
Mtsho sna ba shes rab bzang po	mtsho sna ba shes rab bzang po	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Nyang bran pa chos kyi ye shes	nyang bran pa chos kyi ye shes	{{#arraymap:;nyang bran chos kyi seng+ge;; |; |@@@ | @@@ | }}	BDRC	TOL
O rgyan ngag dbang ye shes	o rgyan ngag dbang ye shes	{{#arraymap:;'ba' ra ba ngag dbang ye shes;; |; |@@@ | @@@ | }}	BDRC	TOL
Pad+ma ye shes	pad+ma ye shes	{{#arraymap:;;; |; |@@@ | @@@ | }}		TOL
Rdo ring kun spangs chen po	rdo ring kun spangs chen po	{{#arraymap:;kun bzang chos kyi nyi ma; blo ldan shes rab rgyal mtshan;;; |; |@@@ | @@@ | }}	BDRC	TOL
Rig 'dzin kun bzang shes rab	rig 'dzin kun bzang shes rab	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Rma sgom chos kyi shes rab	rma sgom chos kyi shes rab	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Rngog blo ldan shes rab	rngog blo ldan shes rab	{{#arraymap:;rngog lo tsA ba; lo chen blo ldan shes rab; blo ldan shes rab;;Ngok Lotsāwa; Ngok Loden Sherab; Lochen Loden Sherab; Loden Sherab; |; |@@@ | @@@ | }}	BDRC	TOL
Rngog legs pa'i shes rab	rngog legs pa'i shes rab	{{#arraymap:;rngog lo chung; rngog lo tsA ba legs pa'i shes rab;; |; |@@@ | @@@ | }}	BDRC	TOL
Rog bande shes rab 'od	rog ban+de shes rab 'od	{{#arraymap:;rog ban shes rab 'od;; |; |@@@ | @@@ | }}	BDRC	TOL
Rong ston shes bya kun rig	rong ston shes bya kun rig	{{#arraymap:;shAkya rgyal mtshan; smra ba'i seng+ge; shes bya kun gzigs; rong TI ka pa; shes rab 'od zer;Rongtön Shéja Günsi; Rongton Sheja Kunrig; |; |@@@ | @@@ | }}	BDRC	TOL
Rta nag rin chen ye shes	rta nag rin chen ye shes	{{#arraymap:;rin chen ye shes; rta nag rin ye;; |; |@@@ | @@@ | }}	BDRC	TOL
Sangs rgyas gnyan ston chos kyi shes rab	sangs rgyas gnyan ston chos kyi shes rab	{{#arraymap:;gnyan ston sbas pa'i rnal 'byor; ri gong pa chos kyi shes rab; gnyan ston d+harma pra dz+nyA;;; |; |@@@ | @@@ | }}	BDRC	TOL
Sga rab 'byams pa kun dga' ye shes	sga rab 'byams pa kun dga' ye shes	{{#arraymap:;thar lam rab 'byams pa kun dga' ye shes;;; |; |@@@ | @@@ | }}	BDRC	TOL
Shamarpa, 2nd	mkha' spyod dbang po	{{#arraymap:;zhwa dmar gnyis pa mkha' spyod dbang po; ye shes dpal; mkha' spyod dri med dpal ye shes; mkha' spyod pa dri med dpal ye shes;Shamarpa, 2nd; |; |@@@ | @@@ | }}	BDRC	TOL
Shamarpa, 3rd	chos dpal ye shes	{{#arraymap:;zhwa dmar gsum pa chos dpal ye shes;;Shamarpa, 3rd; |; |@@@ | @@@ | }}	BDRC	TOL
Shamarpa, 4th	chos grags ye shes	{{#arraymap:;chos kyi grags pa ye shes; zhwa dmar bzhi pa chos grags ye shes; spyan snga ba chos kyi grags pa ye shes dpal bzang; chos kyi grags pa ye shes dpal bzang po;Shamarpa, 4th; |; |@@@ | @@@ | }}	BDRC	TOL
Shamarpa, 7th	ye shes snying po	{{#arraymap:;zhwa dmar bdun pa; dpal ldan ye shes snying po; zhi ba sgra dbyangs kyi rgyal po;Shamarpa, 7th; |; |@@@ | @@@ | }}	BDRC	TOL
Sog po dpal gyi ye shes	sog po dpal gyi ye shes	{{#arraymap:;sog po lha dpal;; |; |@@@ | @@@ | }}	BDRC	TOL
Chegompa Sherab Dorje (TOLID 7373)	lce sgom pa shes rab rdo rje	{{#arraymap:;;;shes rab rdo rje (Primary Name, Extended Wylie, Tibetan); lce sgom (Primary Title, Extended Wylie, Tibetan); Chegom (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Chekhawa Yeshe Dorje (TOLID 5791)	chad kha ba ye shes rdo rje	{{#arraymap:;;;ye shes rdo rje (Primary Name, Extended Wylie, Tibetan); Yeshe Dorje (Primary Title, Library of Congress, English); mchad kha pa ye shes rdo rje (Title, Extended Wylie, Tibetan); bya 'chad kha pa ye shes rdo rje (Personal Name, Extended Wylie, Tibetan); Jache Khapa Yeshe Dorje (Personal Name, Library of Congress, English); Jaton Chekhawa Yeshe Dorje (Personal Name, Library of Congress, English); bya ston 'chad kha ba ye shes rdo rje (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Chime Yeshe (TOLID 9589)	chi med ye shes	{{#arraymap:;;;Tubten Gelek Chokyi Nangwa (Primary Name, Library of Congress, English); thub bstan dge legs chos kyi snang ba (Final Ordination Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Dakchen Sherab Gyeltsen (TOLID 3211)	bdag chen shes rab rgyal mtshan	{{#arraymap:;;;shes rab rgyal mtshan (Primary Name, Extended Wylie, Tibetan); rgya gar ba shes rab rgyal mtshan (Primary Title, Extended Wylie, Tibetan); sa skya bdag chen shes rab rgyal mtshan (Title, Extended Wylie, Tibetan); rgya dkar shes rab rgyal mtshan dpal bzang po (Title, Extended Wylie, Tibetan); Gyakar Dakchen Sherab Gyeltsen (Personal Name, Library of Congress, English); Gyakarwa Sherab Gyeltsen (Personal Name, Library of Congress, English); Sakya Dakchen Sherab Gyeltsen (Personal Name, Library of Congress, English); Sherab Gyeltsen (Personal Name, Library of Congress, English); bdag chen chos rje (Personal Name, Extended Wylie, Tibetan); Dakchen Choje (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Do Khyentse Yeshe Dorje (TOLID 9612)	mdo mkhyen brtse ye shes rdo rje	{{#arraymap:;;;ye shes rdo rje (Primary Name, Extended Wylie, Tibetan); Yeshe Dorje (Primary Title, Library of Congress, English); 'ja' lus rdo rje (Personal Name, Extended Wylie, Tibetan); dpal ri mkhyen brtse ye shes rdo rje (Title, Extended Wylie, Tibetan); khrag 'thung las kyi dpa' bo (Personal Name, Extended Wylie, Tibetan); Jalu Dorje (Personal Name, Library of Congress, English); Traktung Lekyi Pawo (Personal Name, Library of Congress, English); Do Khyentse (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Dolpopa Sherab Gyeltsen (TOLID 2670)	dol po pa shes rab rgyal mtshan	{{#arraymap:;;;shes rab rgyal mtshan (Primary Name, Extended Wylie, Tibetan); Tonpa Shidan (Primary Title, Library of Congress, English); shes rab mgon (Personal Name, Extended Wylie, Tibetan); rton pa bzhi ldan (Title, Extended Wylie, Tibetan); Sherab Gyeltsen (Personal Name, Library of Congress, English); Sherab Gon (Personal Name, Library of Congress, English); Dolpopa (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Dorje Sherab (TOLID 61)		{{#arraymap:;;;Chennga Dorje Sherab (Primary Name, Library of Congress, English); spyan snga rdo rje shes rab (Primary Title, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Doton Sherab Drakpa (TOLID 6491)	rdo ston shes rab grags pa	{{#arraymap:;;;shes rab grags pa (Primary Name, Extended Wylie, Tibetan); snar thang mkhan chen 02 shes rab grags pa (Personal Name, Extended Wylie, Tibetan); Sherab Drakpa (Title, Library of Congress, English); g.yas chen po shes rab grags (Title, Extended Wylie, Tibetan); Gyechenpo Sherab Drak (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Drakpa Rinchen Sherab (TOLID 13069)	grags pa rin chen shes rab	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Drakpa Sherab (TOLID 2577)	grags pa shes rab	{{#arraymap:;;;grags pa shes rab (Primary Name, Extended Wylie, Tibetan); snar thang mkhan chen 11 grags pa shes rab (Primary Title, Extended Wylie, Tibetan); Zeu Drakpa Sherab (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Drapa Ngonshe (TOLID 7114)	grwa pa mngon shes	{{#arraymap:;;;gra pa mngon shes (Title, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Drilungpa Tsultrim Sherab (TOLID 13089)	bri lung pa tshul khrims shes rab	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Drokmi Pelgyi Yeshe (TOLID 11117)	brog mi dpal gyi ye shes	{{#arraymap:;;;Pelgyi Yeshe (Primary Name, Library of Congress, English); dpal gyi ye shes (Primary Title, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Drokmi Śākya Yeshe (TOLID 5615)	brog mi shAkya ye shes	{{#arraymap:;;;shAkya ye shes (Primary Name, Extended Wylie, Tibetan); Shakya Yeshe (Primary Title, Library of Congress, English); 'brog mi lo tsA ba (Personal Name, Extended Wylie, Tibetan); Drokmi Lotsāwa (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Drubtob Sengge Yeshe (TOLID 13436)	seng+ge ye shes	{{#arraymap:;;;seng+ge ye shes (Primary Title, Extended Wylie, ); Sengge Yeshe (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Ga Rabjampa Kunga Yeshe (TOLID 1831)	sga rab 'byams pa kun dga' ye shes	{{#arraymap:;;;kun dga' ye shes (Primary Name, Extended Wylie, Tibetan); thar lam rab 'byams pa kun dga' ye shes (Primary Title, Extended Wylie, Tibetan); Kunga Yeshe (Personal Name, Library of Congress, English); Tarlam Rabjampa Kunga Yeshe (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Gomchung Sherab Jangchub (TOLID 3165)	sgom chung shes rab byang chub	{{#arraymap:;;;shes rab byang chub (Primary Name, Extended Wylie, Tibetan); dwags po sgom chung (Primary Title, Extended Wylie, Tibetan); dwags po sgom chung shes rab byang chub (Personal Name, Extended Wylie, Tibetan); Dakpo Gomchung (Personal Name, Library of Congress, English); Dakpo Gomchung Sherab Jangchub (Personal Name, Library of Congress, English); Sherab Jangchub (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Jamyang Sherab Chokyi Nangwa (TOLID 8753)	jam dbyangs shes rab chos kyi snang ba	{{#arraymap:;;;shes rab chos kyi snang ba (Primary Name, Extended Wylie, Tibetan); gzi 'gags sprul sku 'jam dbyangs shes rab chos kyi snang ba (Personal Name, Extended Wylie, Tibetan); dpal yul gzi 'gags sprul sku 'jam dbyangs shes rab chos kyi nyi ma (Title, Extended Wylie, Tibetan); Jamyang Sherab Chokyi Nangwa Lodro Gyatsoi De (Personal Name, Library of Congress, English); 'jam dbyangs shes rab chos kyi snang ba blo gros rgya mtsho'i sde (Personal Name, Extended Wylie, Tibetan); dpal yul gdan rabs 5 'jam dbyangs shes rab chos kyi snang ba (Title, Extended Wylie, Tibetan); rdzi 'gags sprul sku 'jam dbyangs shes rab chos kyi snang ba (Title, Extended Wylie, Tibetan); gzi sprul 'jam dbyangs shes rab chos kyi snang ba (Title, Extended Wylie, Tibetan); Pelyul Dzigak Tulku Jamyang Sherab Chokyi Nyima (Personal Name, Library of Congress, English); Dzigak Tulku Jamyang Sherab Chokyi Nangway (Personal Name, Library of Congress, English); Dzitrul Jamyang Sherab Chokyi Nangwa (Personal Name, Library of Congress, English |; |@@@ | @@@ | }}	BDRC	TOL
Jamyang Sherab Gyatso (TOLID 2866)	jam dbyangs shes rab rgya mtsho	{{#arraymap:;;;Ngor Khenchen 03 Jamyang Sherab Gyatso (Primary Name, Library of Congress, English); shes rab rgya mtsho (Personal Name, Extended Wylie, Tibetan); ngor mkhan chen 03 'jam dbyangs shes rab rgya mtsho (Personal Name, Extended Wylie, Tibetan); Sherab Gyatso (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Jamyang Yeshe Rinchen (TOLID 4350)	jam dbyangs ye shes rin chen	{{#arraymap:;;;Ralung Denrab 10 Yeshe Rinchen (Primary Name, Library of Congress, English); Yeshe Rinchen (Primary Title, Library of Congress, English); ye shes rin chen (Personal Name, Extended Wylie, Tibetan); rwa lung gdan rabs 10 ye shes rin chen (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Jangsem Gyelwa Yeshe (TOLID 2803)	byang sems rgyal ba ye shes	{{#arraymap:;;;rgyal ba ye shes (Primary Name, Extended Wylie, Tibetan); byang sems rgyal ba ye shes (Primary Title, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Jangsem Sherab Zangpo (TOLID 13078)	byang sems shes rab bzang po	{{#arraymap:;;;shes rab bzang po (Personal Name, Extended Wylie, Tibetan); Sherab Zangpo (Personal Name, Library of Congress, English); Chamdo Trirab 01 Sherab Zangpo (Personal Name, Library of Congress, English); chab mdo khri rabs 01 shes rab bzang po (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Jedrung Sherab Wangpo (TOLID 8103)	shes rab dbang po	{{#arraymap:;;;shes rab dbang po (Primary Name, Extended Wylie, Tibetan); rgyang shod pa shes rab dbang po (Personal Name, Extended Wylie, Tibetan); chab mdo khri rabs 10 shes rab dbang po (Personal Name, Extended Wylie, Tibetan); Gyangshopa Sherab Wangpo (Personal Name, Library of Congress, English); Chamdo Trirab 10 Jedrung Sherab Wangpo (Personal Name, Library of Congress, English); Sherab Wangpo (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Jonub Dorje Yeshe (TOLID 11299)	jo snubs rdo rje ye shes	{{#arraymap:;;;ye shes rdo rje (Personal Name, Extended Wylie, Tibetan); gnubs rdo rje ye shes (Title, Extended Wylie, Tibetan); snubs chos sgo rdo rje ye shes (Primary Title, Extended Wylie, Tibetan); Yeshe Dorje (Personal Name, Library of Congress, English); Nub Chogo Dorje Yeshe (Personal Name, Library of Congress, English); Nub Dorje Yeshe (Personal Name, Library of Congress, English); chos sgo ba rdo rje ye shes (Personal Name, Extended Wylie, Tibetan); Chogowa Dorje Yeshe (Personal Name, Library of Congress, English); Dorje Yeshe (Personal Name, Library of Congress, English); rdo rje ye shes (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Khedrub Sherab Gyeltsen (TOLID 10202)	mkhas grub shes rab rgyal mtshan	{{#arraymap:;;;shes rab rgyal mtshan (Personal Name, Extended Wylie, Tibetan); Sherab Gyeltsen (Personal Name, Library of Congress, English); Penpo Bu (Personal Name, Library of Congress, English); phan po bu (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Khyungtsangpa Yeshe Lama (TOLID 8460)	khyung tshang pa ye shes bla ma	{{#arraymap:;;;Yeshe Lama (Primary Title, Library of Congress, English); ye shes bla ma (Primary Title, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Konchok Yeshe Ozer (TOLID 5117)	dkon mchog ye shes 'od zer	{{#arraymap:;;;dkon mchog ye shes 'od zer (Primary Name, Extended Wylie, Tibetan); nor g.yang rin po che (Title, Extended Wylie, Tibetan); Noryang Rinpoche (Primary Title, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Lobpon Yeshe Jangchub (TOLID 13448)	slob dpon ye shes byang chub	{{#arraymap:;;;ye shes byang chub (Primary Title, Extended Wylie, Tibetan); Yeshe Jangchub (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Lobzang Dogyu Yeshe (TOLID 13167)	blo bzang mdo rgyud ye shes	{{#arraymap:;;;blo bzang mdo rgyud ye shes bstan pa'i rgyal mtshan (Primary Title, Extended Wylie, Tibetan); Lobzang Dogyu Yeshe Tenpai Gyeltsen (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Lobzang Jamyang Yeshe Tenpai Gyeltsen (TOLID 2784)	blo bzang 'jam dbyangs ye shes bstan pa'i rgyal mtshan	{{#arraymap:;;;ye shes bstan pa'i rgyal mtshan (Primary Name, Extended Wylie, Tibetan); Yeshe Tenpai Gyeltsen (Primary Title, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Lobzang Yeshe (TOLID 2180)	blo bzang ye shes	{{#arraymap:;;;blo bzang ye shes (Primary Name, Extended Wylie, Tibetan); paN chen 05 blo bzang ye shes (Primary Title, Extended Wylie, Tibetan); Lobzang Yeshe (Personal Name, Library of Congress, English); Lobzang Yeshe Pelzangpo (Personal Name, Library of Congress, English); blo bzang ye shes dpal bzang po (Personal Name, Extended Wylie, Tibetan); Paṇchen 05 Lobzang Yeshe (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Lobzang Yeshe Tendzin Gyatso (TOLID 4309)	blo bzang ye shes bstan 'dzin rgya mtsho	{{#arraymap:;;;blo bzang ye shes bstan 'dzin rgya mtsho (Primary Name, Extended Wylie, Tibetan); yongs 'dzin khri byang rdo rje 'chang (Primary Title, Extended Wylie, Tibetan); pad+ma gar dbang (Secret Initiatory Name, Extended Wylie, Tibetan); Lobzang Yeshe Tendzin Gyatso (Personal Name, Library of Congress, English); Pema Garwang (Personal Name, Library of Congress, English); Yongdzin Trijang Dorje Chang (Personal Name, Library of Congress, English); Trijang 03 Lobzang Yeshe Tendzin Gyatso (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Lobzang Yeshe Tenpa Rabgye (TOLID 5349)	blo bzang ye shes bstan pa rab rgyas	{{#arraymap:;;;Reting Tenpa Rabgye (Primary Name, Library of Congress, English); Lobzang Dargye (Primary Title, Library of Congress, English); bstan pa rab rgyas (Personal Name, Extended Wylie, Tibetan); rwa sgreng bstan pa rab rgyas (Title, Extended Wylie, Tibetan); Tenpa Rabgye (Personal Name, Library of Congress, English); blo bzang dar rgyas (Personal Name, Extended Wylie, Tibetan); Lobzang Tendar (Personal Name, Library of Congress, English); blo bzang bstan dar (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Marpa Sherab Yeshe (TOLID 3469)	smar pa shes rab ye shes	{{#arraymap:;;;shes rab ye shes (Primary Name, Extended Wylie, Tibetan); smar pa grub thob shes rab ye shes (Primary Title, Extended Wylie, Tibetan); smar pa grub thob shes rab seng ge (Personal Name, Extended Wylie, Tibetan); Sherab Yeshe (Personal Name, Library of Congress, English); Marpa Drubtob Sherab Sengge (Personal Name, Library of Congress, English); Marpa Drubtob Sherab Yeshe (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Namtrul Namkha Yeshe (TOLID 13135)	rnam sprul nam mkha' ye shes	{{#arraymap:;;;nam mkha' ye shes (Personal Name, Extended Wylie, ) |; |@@@ | @@@ | }}	BDRC	TOL
Nanam Yeshe De (TOLID 10904)	sna nam ye shes sde	{{#arraymap:;;;ye shes sde (Personal Name, Extended Wylie, Tibetan); sna nam btsun pa ye shes sde (Primary Title, Extended Wylie, Tibetan); sna nam zhang (Personal Name, Extended Wylie, Tibetan); Nanam Zhang (Personal Name, Library of Congress, English); Yeshe De (Personal Name, Library of Congress, English); zhu chen lo tsā ba (Personal Name, Extended Wylie, Tibetan); Zhuchen Lotsāwa (Personal Name, Library of Congress, English); sna nam zhang ye shes sde (Personal Name, Extended Wylie, Tibetan); Nanam Zhang Yeshe De (Personal Name, Library of Congress, English); zhang bande ye shes sde (Primary Name, Extended Wylie, Tibetan); Zhang Bande Yeshe De (Primary Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Neuzurpa Yeshe Bar (TOLID 2591)	sne'u zur pa ye shes 'bar	{{#arraymap:;;;ye shes 'bar (Primary Name, Extended Wylie, Tibetan); sne'u zur pa (Primary Title, Extended Wylie, Tibetan); Yeshe Bar (Personal Name, Library of Congress, English); Neuzurpa (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Ngawang Yeshe Tubten (TOLID 4302)	ngag dbang ye shes thub bstan	{{#arraymap:;;;rab 'byams pa ngag dbang blo bzang (Primary Name, Extended Wylie, Tibetan); blo bzang thub bstan (First Ordination Name, Extended Wylie, Tibetan); khu re mkhan chen ngag dbang ye shes thub bstan (Primary Title, Extended Wylie, Tibetan); ngag dbang thub bstan (Personal Name, Extended Wylie, Tibetan); Lobzang Tubten (Personal Name, Library of Congress, English); Khure Khenchen Ngawang Yeshe Tubten (Personal Name, Library of Congress, English); Rabjampa Ngawang Lobzang (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Ngok Jo Tsultrim Sherab (TOLID 13061)	rngog jo tshul khrims shes rab	{{#arraymap:;;;gtsang tsha jo tshul (Personal Name, Extended Wylie, Tibetan); gtsang jo tshul khrims shes rab (Personal Name, Extended Wylie, Tibetan); Tsangjo Tsultrim Sherab (Personal Name, Library of Congress, English); Tsangtsa Jotsul (Personal Name, Library of Congress, English); Ngok Jotsul (Personal Name, Library of Congress, English); rngog jo tshul (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Ngok Lotsāwa Loden Sherab (TOLID 4261)	rngog lo tsA ba blo ldan shes rab	{{#arraymap:;;;blo ldan shes rab (Primary Name, Extended Wylie, Tibetan); Lochen Loden Sherab (Primary Title, Library of Congress, English); lo chen blo ldan shes rab (Title, Extended Wylie, Tibetan); Loden Sherab (Personal Name, Library of Congress, English); rngog lo tsA ba (Personal Name, Extended Wylie, Tibetan); Ngok Lotsāwa (Personal Name, Library of Congress, English); Ngok Loden Sherab (Personal Name, Library of Congress, English); rngog blo ldan shes rab (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Nubchen Sanggye Yeshe (TOLID 4626)	gnubs chen sangs rgyas ye shes	{{#arraymap:;;;sangs rgyas ye shes (Primary Name, Extended Wylie, Tibetan); gnubs sangs rgyas ye shes (Primary Title, Extended Wylie, Tibetan); Sanggye Yeshe (Personal Name, Library of Congress, English); Nub Sanggye Yeshe (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Nyamme Sherab Gyeltsen (TOLID 2980)	mnyam med shes rab rgyal mtshan	{{#arraymap:;;;shes rab rgyal mtshan (Primary Name, Extended Wylie, Tibetan); Sherab Gyeltsen (Primary Title, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Nyamme Śākya Yeshe (TOLID 11453)	mnyam med shAkya ye shes	{{#arraymap:;;;shAkya ye shes (Primary Name, Extended Wylie, Tibetan); Shakya Yeshe (Title, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Pelchen Chokyi Yeshe (TOLID 5997)	dpal chen chos kyi ye shes	{{#arraymap:;;;Naktsangpa Pelchen Chokyi Yeshe (Primary Name, Library of Congress, English); Pelchen Choye (Personal Name, Library of Congress, English); nag tshang pa dpal chen chos kyi ye shes (Primary Title, Extended Wylie, Tibetan); dpal chen chos ye (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Pema Sheja (TOLID 11488)	pad+ma shes bya	{{#arraymap:;;;rgyal rong mkhan po pad+ma shes bya (Primary Title, Extended Wylie, Tibetan); Gyelrong Khenpo Pema Sheja (Title, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Rinchen Sherab (TOLID 6721)	rin chen shes rab	{{#arraymap:;;;Rok Zhikpo Rinchen Sherab (Primary Name, Library of Congress, English); rog zhig po rin chen shes rab (Primary Title, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Rokam Nyima Sherab (TOLID 4175)	ro skam nyi ma shes rab	{{#arraymap:;;;nyi ma shes rab (Primary Name, Extended Wylie, Tibetan); ro skam mkhan rabs 01 nyi ma shes rab (Primary Title, Extended Wylie, Tibetan); Nyima Sherab (Personal Name, Library of Congress, English); Rokam Khenrab 01 Nyima Sherab (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Rokben Sherab O (TOLID 6726)	rog ban shes rab 'od	{{#arraymap:;;;shes rab 'od (Primary Name, Extended Wylie, Tibetan); rog shes rab 'od (Primary Title, Extended Wylie, Tibetan); rgya mon (Title, Extended Wylie, Tibetan); Rok Bande (Personal Name, Library of Congress, English); Gyamon (Personal Name, Library of Congress, English); Rok Sherab O (Personal Name, Library of Congress, English); Sherab O (Personal Name, Library of Congress, English); rog ban de shes rab 'od (Personal Name, Extended Wylie, Tibetan); Rok Bande Sherab O (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Rongton Sheja Kunrik (TOLID 6735)	rong ston shes bya kun rig	{{#arraymap:;;;shes bya kun rig (Primary Name, Extended Wylie, Tibetan); Mawai Sengge (Primary Title, Library of Congress, English); shAkya rgyal mtshan (Personal Name, Extended Wylie, Tibetan); smra ba'i seng+ge (Personal Name, Extended Wylie, Tibetan); rong TI ka pa (Title, Extended Wylie, Tibetan); shes bya kun gzigs (Personal Name, Extended Wylie, Tibetan); Sheja Kunrik (Personal Name, Library of Congress, English); Rong Tikapa (Personal Name, Library of Congress, English); Shakya Gyeltsen (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sanggye Yeshe (TOLID 12521)	sangs rgyas ye shes	{{#arraymap:;;;Wensapa Sanggye Yeshe (Primary Name, Library of Congress, English); mkhas grub sangs rgyas ye shes (Primary Title, Extended Wylie, Tibetan); dben sa pa sangs rgyas ye shes (Personal Name, Extended Wylie, Tibetan); chos skyabs rdo rje (Personal Name, Extended Wylie, Tibetan); Kedrub Sanggye Yeshe (Personal Name, Library of Congress, English); Chokyab Dorje (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sengge Sherab (TOLID 11942)	seng+ge shes rab	{{#arraymap:;;;Dorje Lingpa Sengge Sherab (Primary Name, Library of Congress, English); rdo rje gling pa seng+ge shes rab (Primary Title, Extended Wylie, Tibetan); 'brug pa seng+ge shes rab (Title, Extended Wylie, Tibetan); Drukpa Sengge Sherab (Personal Name, Library of Congress, English); rgyal sras seng ge shes rab (Personal Name, Extended Wylie, Tibetan); Gyelse Sengge Sherab (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sharchen Yeshe Gyeltsen (TOLID 5408)	shar chen ye shes rgyal mtshan	{{#arraymap:;;;Sharchen Yeshe Gyeltsen (Primary Name, Library of Congress, English); shar chen ye shes rgyal mtshan (Primary Title, Extended Wylie, Tibetan); Namkha Gyeltsen (Personal Name, Library of Congress, English); nam mkha' rgyal mtshan (Personal Name, Extended Wylie, Tibetan); Yeshe Gyeltsen Pelzangpo (Personal Name, Library of Congress, English); ye shes rgyal mtshan dpal bzang po (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Sheja Zangpo (TOLID 7718)	shes bya bzang po	{{#arraymap:;;;shes bya bzang po (Primary Name, Extended Wylie, Tibetan); 'jam dbyangs shes bya bzang po (Primary Title, Extended Wylie, Tibetan); Shabto Jelungpa Khenchen Jampa Sheja Zangpo (Personal Name, Library of Congress, English); Shabto Dzilungpa Khenchen Jampa Sheja Zangpo (Personal Name, Library of Congress, English); shab stod rje lung pa mkhan chen byams pa shes bya bzang po (Personal Name, Extended Wylie, Tibetan); shab stod rdzi lung pa mkhan chen byams pa shes bya bzang po (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Dar Lekpai Lodro (TOLID 6219)	shes rab dar legs pa'i blo gros	{{#arraymap:;;;Jamyang Legpai Lodro (Primary Name, Library of Congress, English); 'jam dbyangs shes rab dar legs pa'i blo gros (Title, Extended Wylie, Tibetan); 'jam dbyangs legs pa'i blo gros (Title, Extended Wylie, Tibetan); khri 12 'jam dbyangs shes rab dar legs pa'i blo gros (Primary Title, Extended Wylie, Tibetan); Jamyang Sherab Dar Lekpai Lodro (Personal Name, Library of Congress, English); Ganden Trichen 12 Lekpai Lodro (Personal Name, Library of Congress, English); Ganden Tripa 12 Lekpai Lodro (Personal Name, Library of Congress, English); dga' ldan khri chen 12 legs pa'i blo gros (Personal Name, Extended Wylie, Tibetan); dga' ldan tri pa 12 legs pa'i blo gros (Personal Name, Extended Wylie, Tibetan); Trichen Sherab Dar Lekpai Lodro (Personal Name, Library of Congress, English); khri chen shes rab dar legs pa'i blo gros (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Gyatso (TOLID 2495)	shes rab rgya mtsho	{{#arraymap:;;;shes rab rgya mtsho (Primary Name, Extended Wylie, Tibetan); a khu ching shes rab rgya mtsho (Primary Title, Extended Wylie, Tibetan); drung pa shes rab rgya mtsho (Title, Extended Wylie, Tibetan); Akhuching Sherab Gyatso (Personal Name, Library of Congress, English); Drungpa Sherab Gyatso (Personal Name, Library of Congress, English); Sherab Gyatso (Personal Name, Library of Congress, English); Drungchen Sherab Gyatso (Personal Name, Library of Congress, English); drung chen shes rab rgya mtsho (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Gyatso (TOLID 4642)	shes rab rgya mtsho	{{#arraymap:;;;dge bshes shes rab rgya mtsho (Primary Name, Extended Wylie, Tibetan); rdo sbis dge bshes shes rab rgya mtsho (Primary Title, Extended Wylie, Tibetan); klu 'bum dge bshes shes rab rgya mtsho (Title, Extended Wylie, Tibetan); Lubum Sherab Gyatso (Personal Name, Library of Congress, English); Dobi Geshe Sherab Gyatso (Personal Name, Library of Congress, English); Jampel Gyepai Lodro (Personal Name, Library of Congress, English); 'jam dpal dgyes pa'i blo gros (Personal Name, Extended Wylie, Tibetan); Geshe Sherab Gyatso (Personal Name, Library of Congress, English); dpal ldan rdo rje bdud 'dul (Personal Name, Extended Wylie, Tibetan); Pelden Dorje Dudul (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Gyeltsen (TOLID 8343)	shes rab rgyal mtshan	{{#arraymap:;;;shes rab rgyal mtshan (Primary Name, Extended Wylie, Tibetan); 'brug rje mkhan po 25 shes rab rgyal mtshan (Primary Title, Extended Wylie, Tibetan); 'jam dpal shes rab rgyal mtshan (Personal Name, Extended Wylie, Tibetan); 'jam dbyangs shes rab rgyal mtshan (Personal Name, Extended Wylie, Tibetan); Druk Je Khenpo 25 Sherab Gyeltsen (Personal Name, Library of Congress, English); Jamyang Sherab Gyeltsen (Personal Name, Library of Congress, English); Jampel Sherab Gyeltsen (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Jungne (TOLID 4221)	shes rab 'byung gnas	{{#arraymap:;;;shes rab 'byung gnas (Primary Name, Extended Wylie, Tibetan); klu sdings shes rab 'byung gnas (Title, Extended Wylie, Tibetan); Sharchen Sherab Jungne (Primary Title, Library of Congress, English); shar chen shes rab 'byung gnas (Title, Extended Wylie, Tibetan); Luding Sherab Jungne (Personal Name, Library of Congress, English); ngor mkhan chen 18 (Personal Name, Extended Wylie, Tibetan); Ngor Khenchen 18 (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Ozer (TOLID 8964)	shes rab 'od zer	{{#arraymap:;;;Trengpo Terton Sherab Ozer (Primary Name, Library of Congress, English); 'phreng po gter ston shes rab 'od zer (Primary Title, Extended Wylie, Tibetan); 'gro 'dul gling pa (Terton Title, Extended Wylie, Tibetan); pra dz+nyA rasmri (Primary Name, Extended Wylie, Tibetan); Drodul Lingpa (Personal Name, Library of Congress, English); Prajñāraśmi (Personal Name, Library of Congress, English); 'phreng po gter chen shes rab 'od zer (Personal Name, Extended Wylie, Tibetan); Trengpo Terchen Sherab Ozer (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Peltsek (TOLID 6373)	shes rab dpal brtsegs	{{#arraymap:;;;Jedrung Sherab Peltsek (Primary Name, Library of Congress, English); rje drung shes rab dpal brtsegs (Primary Title, Extended Wylie, Tibetan); cham mdo khri rab 04 shes rab dpal brtsegs (Personal Name, Extended Wylie, Tibetan); chamdo trirab 04 Sherab Peltsek (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Puntsok (TOLID 9750)	shes rab phun tshogs	{{#arraymap:;;;shes rab phun tshogs (Primary Name, Extended Wylie, Tibetan); rgya ra ba shes rab phun tshogs (Primary Title, Extended Wylie, Tibetan); grub chen shes rab phun tshogs (Personal Name, Extended Wylie, Tibetan); Sherab Puntsok (Personal Name, Library of Congress, English); Gyara Sherab Puntsok (Personal Name, Library of Congress, English); Drubchen Sherab Puntsok (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Sengge (TOLID 3762)	shes rab seng+ge	{{#arraymap:;;;Nartangpa Sherab Sengge (Primary Name, Library of Congress, English); rgyud smad shes rab seng+ge (Primary Title, Extended Wylie, Tibetan); snar thang pa shes rab seng+ge (Title, Extended Wylie, Tibetan); mkhas grub shes rab seng+ge (Title, Extended Wylie, Tibetan); Khedrub Sherab Sengge (Personal Name, Library of Congress, English); Gyume Sherab Sengge (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Sengge (TOLID 7918)	shes rab seng+ge	{{#arraymap:;;;shes rab seng+ge (Primary Name, Extended Wylie, Tibetan); 'brug rje mkhan po 16 (Primary Title, Extended Wylie, Tibetan); 'brug rje mkhan po 16 shes rab seng+ge (Personal Name, Extended Wylie, Tibetan); Je Khenpo 16 Sherab Sengge (Personal Name, Extended Wylie, Tibetan); Druj Je Khenpo 16 Sherab Sengge (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Tashi (TOLID 6635)	shes rab bkra shis	{{#arraymap:;;;shes rab bkra shis (Primary Name, Extended Wylie, Tibetan); rtis tshang ma Ni pa shes rab bkra shis (Primary Title, Extended Wylie, Tibetan); khu chen shes rab bkra shis (Title, Extended Wylie, Tibetan); ma Ni pa shes rab bkra shis (Title, Extended Wylie, Tibetan); Kuchen Sherab Tashi (Personal Name, Library of Congress, English); Maṇipa Sherab Tashi (Personal Name, Library of Congress, English); Titsang Maṇipa Sherab Tashi (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sherab Zangpo (TOLID 4348)	shes rab bzang po	{{#arraymap:;;;Drukpa Sherab Zangpo (Primary Name, Library of Congress, English); pradznya b+ha dra (Personal Name, Extended Wylie, Sanskrit); 'brug pa shes rab bzang po (Primary Title, Extended Wylie, Tibetan); gsang bdag shes rab bzang po (Title, Extended Wylie, Tibetan); spyan ras gzigs sprul sku shes rab bzang po (Personal Name, Extended Wylie, Tibetan); Sangdak Sherab Zangpo (Personal Name, Library of Congress, English); Chenrezig Tulku Sherab Zangpo (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Shākya Yeshe (TOLID 5795)	shAkya ye shes	{{#arraymap:;;;Jamchen Choje Shākya Yeshe (Primary Name, Library of Congress, English); byams chen chos rje shAkya ye shes (Primary Title, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Smṛtijñānakīrti (TOLID 7326)	dran pa'i ye shes grags pa	{{#arraymap:;;;dran pa ye shes grags pa (Personal Name, Extended Wylie, Tibetan); smr ti jnyA na kIr ti (Personal Name, Extended Wylie, Sanskrit) |; |@@@ | @@@ | }}	BDRC	TOL
Sokpo Pelgyi Yeshe (TOLID 5281)	sog po dpal gyi ye shes	{{#arraymap:;;;sog po lha dpal (Primary Name, Extended Wylie, Tibetan); Sokpo Lhapel (Personal Name, Library of Congress, English); sog lha dpal gyi ye shes (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Sonyompa Sherab Pel (TOLID 13439)	bsod snyoms pa shes rab dpal	{{#arraymap:;;;dge slong bsod snyoms pa shes rab dpal (Primary Title, Extended Wylie, ); shes rab dpal (Title, Extended Wylie, ); Sherab Pel (Personal Name, Library of Congress, English); Gelong Sonyompa Sherab Pel (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Sumpa Khenpo Yeshe Peljor (TOLID 5729)	sum pa mkhan po ye shes dpal 'byor	{{#arraymap:;;;ye shes dpal 'byor (Primary Name, Extended Wylie, Tibetan); Yeshe Peljor (Primary Title, Library of Congress, English); blo bzang chos skyong (Personal Name, Extended Wylie, Tibetan); Lobzang Chokyong (Personal Name, Library of Congress, English); Sumpa Yeshe Peljor (Personal Name, Library of Congress, English); sum pa ye shes dpal 'jor (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Sumpa Yeshe Lodro (TOLID 6587)	sum pa ye shes blo gros	{{#arraymap:;;;Yeshe Lodro (Primary Title, Library of Congress, English); sum pa ye shes blo gros (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Sumton Yeshe Zung (TOLID 5313)	sum ston ye shes gzungs	{{#arraymap:;;;ye shes gzungs (Primary Name, Extended Wylie, Tibetan); Yeshe Zung (Primary Title, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Taktsang Lotsāwa Sherab Rinchen (TOLID 10579)	stag tshang lo tsA ba shes rab rin chen	{{#arraymap:;;;shes rab rin chen (Primary Name, Extended Wylie, Tibetan); stag tshang lo tsA ba shes rab rin chen (Primary Title, Extended Wylie, Tibetan); sgra pa shes rab rin chen (Title, Extended Wylie, Tibetan); Taklo Mawai Nyima (Personal Name, Library of Congress, English); Konchok Kyab (Personal Name, Library of Congress, English); Sherab Rinchen Gyeltsab Pelzangpo (Personal Name, Library of Congress, English); Tsang Taktsang Lotsāwa Drapa Sherab Rinchen (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Tishri Repa Sherab Sengge (TOLID 7637)	ti shri ras pa shes rab seng+ge	{{#arraymap:;;;shes rab seng+ge (Primary Name, Extended Wylie, Tibetan); 'gro mgon ti shrI ras pa (Title, Extended Wylie, Tibetan); Sherab Sengge (Primary Title, Library of Congress, English); Drogon Tishri Repa (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Tsangpa Gyare Yeshe Dorje (TOLID 11865)	gtsang pa rgya ras ye shes rdo rje	{{#arraymap:;;;ye shes rdo rje (Primary Name, Extended Wylie, Tibetan); Drukchen 01 Tsangpa Gyare Yeshe Dorje (Title, Library of Congress, English); 'brug chen 1 gtsang pa rgya ras ye shes rdo rje (Primary Title, Extended Wylie, Tibetan); 'gro ba'i mgon po ye shes rdo rje (Title, Extended Wylie, Tibetan); shes rab bdud rtsi 'khor lo (Personal Name, Extended Wylie, Tibetan); rgya ras ye shes rdo rje (Title, Extended Wylie, Tibetan); Drowai Gonpo Yeshe Dorje (Personal Name, Library of Congress, English); Gyare Yeshe Dorje (Personal Name, Library of Congress, English); Sherab Dutsi Dorje (Personal Name, Library of Congress, English); Yeshe Dorje (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Tsonawa Sherab Zangpo (TOLID 2791)	mtsho sna ba shes rab bzang po	{{#arraymap:;;;shes rab bzang po (Primary Name, Extended Wylie, Tibetan); Sherab Zangpo (Primary Title, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Won Sherab Jungne (TOLID 2584)	dbon shes rab 'byung gnas	{{#arraymap:;;;shes rab 'byung gnas (Primary Name, Extended Wylie, Tibetan); spyan snga shes rab 'byung gnas (Primary Title, Extended Wylie, Tibetan); 'bri gung spyan snga shes rab 'byung gnas (Title, Extended Wylie, Tibetan); 'bri gung dbon shes rab 'byung gnas (Title, Extended Wylie, Tibetan); 'bri gung gling pa (Title, Extended Wylie, Tibetan); Drigung On Sherab Jungne (Personal Name, Library of Congress, English); Drigung Lingpa (Personal Name, Library of Congress, English); Sherab Jungne (Personal Name, Library of Congress, English); Chennga Sherab Jungne (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yelpa Yeshe Tsek (TOLID 7636)	yel pa ye shes brtsegs	{{#arraymap:;;;sangs rgyas yel pa (Primary Name, Extended Wylie, Tibetan); Sanggye Yelpa (Personal Name, Library of Congress, English); yel pa sangs rgyas sgom pa (Personal Name, Extended Wylie, Tibetan); Yelpa Sanggye Gompa (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Bumpa (TOLID 7152)	ye shes 'bum pa	{{#arraymap:;;;Katokpa Yeshe Bum (Primary Name, Library of Congress, English); kaH thog pa ye shes 'bum (Primary Title, Extended Wylie, Tibetan); dbu 'od ba ye shes 'bum pa (Personal Name, Extended Wylie, Tibetan); U-wod Yeshe Bum (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Chopel (TOLID 4277)	ye shes chos 'phel	{{#arraymap:;;;ye shes chos 'phel (Primary Name, Extended Wylie, Tibetan); dga' ldan khri pa 82 ye shes chos 'phel (Primary Title, Extended Wylie, Tibetan); dar rtse mdo ba ye shes chos 'phel (Title, Extended Wylie, Tibetan); stag phu yongs 'dzin ye shes chos 'phel (Title, Extended Wylie, Tibetan); dga' ldan khri chen 82 ye shes chos 'phel (Personal Name, Extended Wylie, Tibetan); Ganden Trichen 82 Yeshe Chopel (Personal Name, Library of Congress, English); Ganden Tripa 82 Yeshe Chopel (Personal Name, Library of Congress, English); Takpu Yongdzin Yeshe Chopel (Personal Name, Library of Congress, English); Dartsedowa Yeshe Chopel (Personal Name, Library of Congress, English); Yeshe Chopel (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Dorje (TOLID 12234)	ye shes rdo rje	{{#arraymap:;;;ye shes rdo rje (Primary Name, Extended Wylie, Tibetan); kar+ma pa 11 ye shes rdo rje (Primary Title, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Gyeltsen (TOLID 4028)	ye shes rgyal mtshan	{{#arraymap:;;;ye shes rgyal mtshan (Primary Name, Extended Wylie, Tibetan); slob dpon ye shes rgyal mtshan (Title, Extended Wylie, Tibetan); kaH thog pa ye shes rgyal mtshan (Primary Title, Extended Wylie, Tibetan); Katokpa Yeshe Gyeltsen (Personal Name, Library of Congress, English); Khedrub Yeshe Gyeltsen (Personal Name, Library of Congress, English); Lobpon Yeshe Gyeltsen (Personal Name, Library of Congress, English); Buborwa Tang-gang Drungpa (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Kelzang (TOLID 2399)	ye shes skal bzang	{{#arraymap:;;;ye shes skal bzang (Primary Name, Extended Wylie, Tibetan); stag mtsher khri chen ye shes skal bzang (Primary Title, Extended Wylie, Tibetan); sku 'bum rgyud pa khri 22 ye shes skal bzang (Title, Extended Wylie, Tibetan); sku 'bum khri 29 ye shes skal bzang (Title, Extended Wylie, Tibetan); Twenty-ninth Kumbum Tripa Yeshe Kelzang (Personal Name, Library of Congress, English); Kumbum Gyudpa Tripa 22 Yeshe Kelzang (Personal Name, Library of Congress, English); Taktser Trchen Yeshe Kelzang (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Lobzang Tenpai Gonpo (TOLID 5328)	ye shes bstan pa'i mgon po	{{#arraymap:;;;bstan pa'i mgon po (Primary Name, Extended Wylie, Tibetan); rta tshag 08 bstan pa'i mgon po (Primary Title, Extended Wylie, Tibetan); ye shes bstan pa'i mgon po (Personal Name, Extended Wylie, Tibetan); blo bzang bstan pa'i mgon po (Personal Name, Extended Wylie, Tibetan); Yeshe Tenpai Gonpo (Personal Name, Extended Wylie, Tibetan); Lobzang Tenpai Gonpo (Personal Name, Library of Congress, English); Tenpai Gonpo (Personal Name, Library of Congress, English); Tatsak Kundeling Jedrung (Personal Name, Library of Congress, English); rta tshag kun bde gling rje drung (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Ngodrub (TOLID 8397)	ye shes dngos grub	{{#arraymap:;;;rig 'dzin rgya mtsho (Primary Name, Extended Wylie, Tibetan); zhabs drung gsung sprul 05 ye shes dngos grub (Title, Extended Wylie, Tibetan); 'brug rje mkhan po 53 ye shes dngos grub (Primary Title, Extended Wylie, Tibetan); Druk Je Khenpo 53 Yeshe Ngodrub (Personal Name, Library of Congress, English); Zhabdrung Sungtrul 05 Yeshe Ngodrub (Personal Name, Library of Congress, English); Rigdzin Gyatso (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Rinchen (TOLID 2280)	ye shes rin chen	{{#arraymap:;;;Tishri 04 Yeshe Rinchen (Primary Name, Library of Congress, English); shar pa ye shes rin chen (Primary Title, Extended Wylie, Tibetan); dus 'khor ba ye shes rin chen (Title, Extended Wylie, Tibetan); ti shrI 04 ye shes rin chen (Primary Title, Extended Wylie, Tibetan); Dukorwa Yeshe Rinchen (Personal Name, Library of Congress, English); Sharpa Yeshe Rinchen (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Tardo (TOLID 2819)	ye shes thar 'dod	{{#arraymap:;;;ye shes thar 'dod (Primary Name, Extended Wylie, Tibetan); dga' ldan khri pa 71 ye shes thar 'dod (Primary Title, Extended Wylie, Tibetan); kong po ye shes thar 'dod (Title, Extended Wylie, Tibetan); shar rtse ye shes thar 'dod (Title, Extended Wylie, Tibetan); dga' ldan khri chen 71 ye shes thar 'dod (Personal Name, Extended Wylie, Tibetan); Ganden Tripa 71 Yeshe Tardo (Personal Name, Library of Congress, English); Ganden Trichen 71 Yeshe Tardo (Personal Name, Library of Congress, English); Kongpo Yeshe Tardo (Personal Name, Library of Congress, English); Shartse Yeshe Tardo (Personal Name, Library of Congress, English); Yeshe Tardo (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Tendzin (TOLID 13574)	ye shes bstan 'dzin	{{#arraymap:;;;rtogs ldan ye shes bstan 'dzin (Primary Title, Extended Wylie, ); Tokden Yeshe Tendzin (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Tsogyel (TOLID 10373)	ye shes mtsho rgyal	{{#arraymap:;;;mkha' 'gro ye shes mtsho rgyal (Personal Name, Extended Wylie, Tibetan); Khandro Yeshe Tsogyel (Personal Name, Library of Congress, English); mkhar chen bza' mtsho rgyal (Personal Name, Extended Wylie, Tibetan); mkhar chen mtsho rgyal (Personal Name, Extended Wylie, Tibetan); jo mo mkhar chen mtsho rgyal (Personal Name, Extended Wylie, Tibetan); jo mo ye shes mtsho rgyal (Personal Name, Extended Wylie, Tibetan); Jomo Kharchen Tsogyel (Personal Name, Library of Congress, English); Jomo Yeshe Tsogyel (Personal Name, Library of Congress, English); Kharchen Tsogyel (Personal Name, Library of Congress, English); Kharchen Za Tsogyel (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Wangden (TOLID 9051)	ye shes dbang ldan	{{#arraymap:;;;ye shes dbang ldan (Primary Name, Extended Wylie, Tibetan); dga' ldan khri chen 93 ye shes dbang ldan (Primary Title, Extended Wylie, Tibetan); mi nyag ye shes dbang ldan (Title, Extended Wylie, Tibetan); mi nyag a ming (Title, Extended Wylie, Tibetan); mi nyag khri sprul 01 ye shes dbang ldan (Title, Extended Wylie, Tibetan); dga' ldan khri pa 93 ye shes dbang ldan (Personal Name, Extended Wylie, Tibetan); Minyak Yeshe Wangden (Personal Name, Library of Congress, English); Minyak Aming (Personal Name, Library of Congress, English); Minyak Tritrul 01 Yeshe Wangden (Personal Name, Library of Congress, English); Trichen 93 (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Yang (TOLID 9141)	ye shes dbyangs	{{#arraymap:;;;ye shes dbyangs (Primary Name, Extended Wylie, Tibetan); a tsar ye shes dbyangs (Primary Title, Extended Wylie, Tibetan); sba ye shes dbyangs (Personal Name, Extended Wylie, Tibetan); ye shes dbang po (Personal Name, Extended Wylie, Tibetan); Yeshe Wangpo (Personal Name, Library of Congress, English); Atsar Yeshe Yang (Personal Name, Library of Congress, English); Ba Yeshe Yang (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yeshe Zangpo (TOLID 4535)	ye shes bzang po	{{#arraymap:;;;dga' ldan tri pa 10 ye shes bzang po (Primary Name, Extended Wylie, Tibetan); khri 10 ye shes bzang po (Primary Title, Extended Wylie, Tibetan); ldan ma ye shes bzang po (Title, Extended Wylie, Tibetan); Ganden Tripa 10 Yeshe Zangpo (Personal Name, Library of Congress, English); Ganden Trichen 10 Yeshe Zangpo (Personal Name, Library of Congress, English); Denma Yeshe Zangpo (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Yonten Yeshe (TOLID 11462)	yon tan ye shes	{{#arraymap:;;;Tutob Yonten Yeshe (Primary Name, Library of Congress, English); mthu stobs yon tan ye shes (Primary Title, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Yungdrung Yeshe (TOLID 13222)	g.yung drung ye shes	{{#arraymap:;;;Gyelrong Yungdrung Yeshe (Personal Name, Library of Congress, English); rgyal rong g.yung drung ye shes (Personal Name, Extended Wylie, Tibetan) |; |@@@ | @@@ | }}	BDRC	TOL
Zarawa Kelden Yeshe Sengge (TOLID 6756)	zwa ra ba skal ldan ye shes seng+ge	{{#arraymap:;;;ye shes seng+ge (Primary Name, Extended Wylie, Tibetan); Kelden Yeshe Sengge (Primary Title, Library of Congress, English); skal ldan ye shes seng+ge (Title, Extended Wylie, Tibetan); zangs ra skal ldan ye shes seng+ge (Title, Extended Wylie, Tibetan); za ra ba skal ldan ye shes seng+ge (Title, Extended Wylie, Tibetan); Yeshe Sengge (Personal Name, Library of Congress, English); Zangra Kelden Yeshe Sengge (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Zurchung Sherab Drakpa (TOLID 4632)	zur chung shes rab grags pa	{{#arraymap:;;;shes rab grags pa (Primary Name, Extended Wylie, Tibetan); Deshek Gyawo (Primary Title, Library of Congress, English); bde gshegs rgya bo (Personal Name, Extended Wylie, Tibetan); 'ug pa lung gdan rabs 02 shes rab grags pa (Title, Extended Wylie, Tibetan); Upelung Denrab 02 Sherab Drakpa (Personal Name, Library of Congress, English); Sherab Drakpa (Personal Name, Library of Congress, English) |; |@@@ | @@@ | }}	BDRC	TOL
Tshe mchog gling ye shes rgyal mtshan	tshe mchog gling yongs 'dzin ye shes rgyal mtshan	{{#arraymap:;dka' chen ye shes rgyal mtshan;yongs 'dzin ye shes rgyal mtshan;; |; |@@@ | @@@ | }}	BDRC	TOL
Ye shes brtson 'grus	Ye shes brtson 'grus	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Ye shes dbyangs	ye shes dbyangs	{{#arraymap:;a tsar ye shes dbyangs; sba mi ye shes dbyangs;; |; |@@@ | @@@ | }}	BDRC	TOL
Ye shes dpal 'byor	sum pa mkhan po ye shes dpal 'byor	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Ye shes mtsho rgyal	ye shes mtsho rgyal	{{#arraymap:;mkha' 'gro ye shes mtsho rgyal; mkhar chen bza';; |; |@@@ | @@@ | }}	BDRC	TOL
Ye shes sde	ye shes sde	{{#arraymap:;sna nam ye shes sde; zhang ban+de ye shes sde;; |; |@@@ | @@@ | }}	BDRC	TOL
Zhang rin chen ye shes	zhang rin chen ye shes	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL
Zhang thang sag pa ye shes 'byung gnas	zhang thang sag pa ye shes 'byung gnas	{{#arraymap:;;; |; |@@@ | @@@ | }}	BDRC	TOL

Reference Notes from other Works [i.e. Footnotes/Endnotes]

Book	Author/Translator	Note
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	886 For discussions related to illustrative primordial wisdom (also translated as "example- wisdom" or "example pristine awareness") (dpe'i ye shes), the primordial wisdom of unified bliss and emptiness (bde stong zung 'jug gi ye shes), and the connate primordial wisdom of melting bliss (zhu bde lhan skyes kyi ye shes), see Kongtrul 2005, 27–9, 231–3, and passim.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	297 The four primordial wisdoms (jñāna, ye shes) are mirrorlike wisdom (me long lta bu'i ye shes), discriminating wisdom (sor rtogs ye shes), the wisdom of equality (mnyam nyid ye shes), and the wisdom that accomplishes activities (bya grub ye shes). When five wisdoms are listed, the fifth is the wisdom of the dharmadhatu (chos dbyings ye shes).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	285 Bodhibhadra (Byang chub bzang po) (ca. 1000) was a master at Nālandā and one of Atīsha's teachers. His Commentary on the "Compendium on the Heart of Wisdom" (Jñānasārasamuchchaya-nāma-nibandhana, Ye shes snying po kun las btus pa zhes bya ba'i bshad sbyar) (Toh. 3852; Dg.T. Beijing 57:891) is an explanation of Āryadeva's Compendium on the Heart of Wisdom (Jñānasārasamuchchaya, Ye shes snying po kun las btus pa) (Toh. 3851; Dg.T. Beijing 57:851).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	884 Reading TOK, II:558.24 lhan cig byed pa bde ba chen po'i ye shes as lhan cig skyes pa bde ba chen po'i ye shes following ktgr's oral commentary. "Connate" (sahaja, lhan cig skyes pa) is also translated as "innate," and "co-emergent."
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	840 The consummate nature is the ultimate because it is transmundane primordial wisdom ( 'jig rten las 'das pa'i ye shes). It is inherent absence, or non-nature, in that it is the nature that is devoid of percepts and perceivers (yongs su grub pa'i ngo bo nyid de/ de bas na gzung ba dang 'dzin pa med pa'i ngo bo nyid yin pa'i phyir ngo bo nyid med pa'o). Sthiramati's Sub-Commentary on the "Thirty Verses" (Triṃshikaṭīkā, Sum cu pa'i 'grel bshad); Dg.T. Beijing 78:133–4.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	849 The Fourth Vajra Point, verse 28. The full verse reads: Because the primordial wisdom of buddha[hood] is present in all sentient beings, [because] the stainless nature is nondual, and because the buddha-potential is named after its result, all beings are said to possess the buddha-garbha (heart). sangs rgyas ye shes sems can tshogs zhugs phyir/ rang bzhin dri med de ni gnyis med de/ sangs rgyas rigs la de 'bras nyer brtags phyir/ 'gro kun sangs rgyas snying po can du gsungs.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	338 Ye shes la 'jug pa.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	565 The doxographical categories of Proponents of Real Images (Satyākāravādin, rNam bden pa) and Proponents of False Images (Alīkākāravādin, rNam rdzun pa) are found in later Indian Buddhist works, where, in the context of Yogāchāra, the term "Proponents of Images" (Sākāravādin, rNam pa dang bcas pa) is sometimes used for Proponents of Real Images, and "Proponents of Nonexistent Images" (Nirākāravādin, rNam pa med pa) for Proponents of False Images (Jamgön Kongtrul states the latter on p. 189). Note that in a pan-Buddhist context "Proponents of Images" is used for both Sautrāntika and Yogāchāra Proponents of Real Images, and "Proponents of Nonexistent Images" are either Vaibhāṣhikas, because they do not posit "images" (in which case the term is better translated as Proponents of No Images), or Yogāchāra Proponents of False Images, because they do not accept that images are real. (Also note that the categories of Proponents of Images and Proponents of No Images are used in non-Buddhist Indian philosophical circles.) Bodhibhadra in his Commentary on the "Compendium on the Heart of Primordial Wisdom" (Jñānasārasamuchchaya-nāma-nibandhana, Ye shes snying po kun las btus pa zhes bya ba'i bshad sbyar) (Dg.T. Beijing 57:895) states: There are two types of Yogāchāras: Proponents of Images and Proponents of Nonexistent Images. The master Dignāga and others assert the positions of Proponents of Images. They teach that the image is the dependent (paratantra, gzhan dbang), as is said [in Dignāga's Examination of Objects of Observation (Ālambanaparīkṣhā, dMigs pa brtags pa), verse 6ac]: "The entity of the inner knowable object, which appears as if it were external, is the referent." They discuss [only] six modes of consciousness. Proponents of Nonexistent Images include the master Asaṅga and others. They state that images are the imagined (parikalpita, kun brtags) [and] are like the floaters seen by the visually impaired, since it is said [in the Compendium of the Mahāyāna, Chapter 8]: "If referents were to exist as referents, there could be no nonconceptual wisdom. If that [wisdom] does not exist, the attainment of buddhahood is not feasible." And [in the same text]: "Where nonconceptual wisdom occurs, no object appears. One must comprehend that there are no referents. Since they do not exist, there is no cognition." They state that there are eight modes of consciousness, [although] some say that there is [just] one [mode of consciousness], which is [a position also held by] some Proponents of Images. 'dir rnal 'byor spyod pa ni rnam pa gnyis te/ rnam pa dang bcas pa dang/ rnam pa med pa'o/ de la rnam pa dang bcas pa ni slob dpon phyogs kyi glang po la sogs pa dag gi 'dod pa ste/ rnam pa gzhan gyi dbang du ston pas ji skad du/ nang gi shes bya'i ngo bo ni/ phyi rol ltar snang gang yin de/ don yin zhes bya ba la sogs pa ste rnam par shes pa'i tshogs drug tu smra ba'o. rnam pa de med pa ni slob dpon 'phags pa thogs med la sogs pa ste/ de dag rnam pa kun tu brtags pa rab rib can gyis skra shad la sogs pa ltar smra bas/ don ni don du grub 'gyur na/ mi rtog ye shes med par 'gyur/ de med pas na sangs rgyas nyid/ thob par 'thad pa ma yin no/ de de bzhin du/ mi rtog ye shes rgyu ba la/ don kun snang ba med phyir yang/ don med khong du chud par bya/ de med pas na rnam rig med/ ces brjod cing rnam par shes pa'i tshogs brgyad dang/ kha cig gcig pur smra ba ste/ gcig pu nyid ni rnam pa dang bcas pa dag la yang kha cig go. (See Kajiyama 1998, 154; Tola and Dragonetti 2004, 36; and Keenan 1992, 98.) Readers should be aware that the views on classifying the thought of Dignāga and Dharmakīrti are very varied and complicated, ranging from the above to that they were Mādhyamikas. For a discussion of different doxographical categorizations of Dharmakīrti's thought, see Dreyfus 1997, 20–21 and 428–42. Mokṣhākaragupta in his Discourse on Logic (Tarkabhāṣhā, rTog ge'i skad) also divides Yogāchāras into Proponents of Images and Proponents of Nonexistent Images. See Kajiyama 1965 and 1998, 148 and 154–8. Maitrīpa in his Precious Garland of Suchness (Tattvaratnāvalī, De kho na nyid kyi rin chen phreng ba) (Dg.T. Beijing 26:340–2) divides Yogāchāras into Proponents of Images and Proponents of Nonexistent Images. Tillemans says (1990, 41n91), "Note that amongst later Vijñānavādins, Ratnākaraśānti becomes the principal representative of Alīkākāravāda [Proponents of False Images], whereas Jñānaśrīmitra is probably the principal Satyākāravādin [Proponent of Real Images]." (Ratnākarashānti refers in the colophon to his Instructions that Ornament the Middle Way (Madhyamakālaṃkāropadesha, dBu ma rgyan gyi man ngag) to his teachings as being that of the "Mahāyāna Mādhyamika [Proponents of] Cognition" (Mahāyāna vijñapti madhyamaka, Theg chen rnam rig dbu ma). Although it seems clear from a number of his works that Ratnākarashānti was a Proponent of False Images, he may not have considered himself a Chittamātra as distinct from a Mādhyamika. Nevertheless most of his writings are included in the Chittamātra (sems tsam) section of the Tengyur. See Ruegg 1981, 122–4.) According to Ruegg (1981, 110), Dharmapāla and his students Ratnakīrti and Jñānashrīmitra were Proponents of Real Images. Dreyfus says (1997, 364) that Dharmottara was a Proponent of False Images. See also n. 562 above for remarks concerning the views of Proponents of Real Images and Proponents of False Images.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	568 The Explanation of "Differentiating the Sugata's Texts" (Sugatamatavibhaṅgabhāṣhya, bDe bar gshegs pa'i gzhung rnam par 'byed pa'i bshad pa) (Toh. 3900; Dg.T. Beijing 63:995–6) is by Jetāri (or Jitāri) (dGra las rgyal ba) (ca. eleventh century). His root text, Differentiating the Sugata's Texts (Sugatamatavibhaṅgakārikā, bDe bar gshegs pa'i gzhung rnam par 'byed pa'i tshig le'ur byas pa) (Toh. 3899), contains only eight verses, all of which are almost identical to verses 21–28 of Āryadeva's Compendium on the Heart of Primordial Wisdom (Jñānasārasamuchchaya, Ye shes snying po kun las btus pa). See Mimaki 2000, 234–5. Ruegg states (1981, 100) that Jetāri "was counted by doxographers as a Yogācāra- Svātantrika-Madhyamaka (Samala-Alīkākāra branch [Proponents of Staining False Images]). His Sugatamatavibhaṅga-kārikās and Bhāṣya deal with the four main schools of Buddhist thought . . . In the Bhāṣya Jitāri endeavours in particular to demonstrate that Dharmakīrti was in agreement with Nāgārjuna and that he taught the Madhyamaka." The translation follows Dg.T. Beijing: nang du snang ba'i shes pa 'di gzhan yin la phyi rol du snang ba yang gzhan kho na'o/ gnyis po de la yang gnyis med pa yin te/ rang rig pa tsam yin pa'i phyir ro/ de'i stobs kyis byung ba'i rnam par rtog pas ni de dag la gzung ba dang 'dzin pa'i ngo bor sgro btags pa. Compare with TOK, II:505.12–15: yang kha cig ni nang du snang ba'i rnam par shes pa de nyid kyang gzhan yin la phyi rol tu snang ba de nyid kyang gzhan yin te de gnyis kyang so so rang rig pa tsam yin pa'i phyir ro/ kun tu rtog pa de gnyis kyi stobs kyis byung bas gzung ba dang 'dzin pa'i ngo bo gnyis su sgro btags so, "For some, the consciousness that appears internally and what appears externally are different from each other, but they are both simply intuitive reflexive awareness. Conceptuality, which arises through the force of those two, exaggeratedly considers them to be the two entities of percept and perceiver."
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	696 Jñānagarbha (Ye shes snying po) (eighth century) was a master at Nālandā, student of Shrīgupta, and the ordaining abbot and teacher of Shāntarakṣhita. He wrote the Differentiation of the Two Truths (Satyadvaya-vibhaṇga, bDen gnyis rnam 'byed). See Eckel 1987. Butön considers Jñānagarbha to be a Yogāchāra-Madhyamaka (see Obermiller 1932, 134).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	612 Butön, in his History of Buddhism (II.135), uses this threefold classification: Buddhapālita and Chandrakīrti are Prāsaṅgika-Mādhyamikas, Mādhyamikas Who Employ Worldly Consensus. The master Bhāvaviveka and others are Sautrāntika- Mādhyamikas. Jñānagarbha, Shrīgupta, Shāntarakṣhita, Kamalashīla, Haribhadra, and others are Yogāchāra-Mādhyamikas (sangs rgyas bskyang dang zla grags dbu ma thal 'gyur 'jig rten grags sde spyod pa'i dbu ma/ slob dpon bha bya la sogs mdo sde spyod pa'i dbu ma/ yes shes snying po/ dpal sbas/ zhi ba 'tsho/ padma'i ngang tshul/ seng ge bzang po la sogs pa rnal 'byor spyod pa'i dbu ma). See Obermiller 1932, 133–4. According to Mimaki (1983, 161–2), the fourteenth-century Kadampa master Upa Lo-sel (dBus pa blo gsal) also employed this threefold classification with the following two differences from Butön: Upa Lo-sel does not refer to Mādhyamikas Who Employ Worldly Consensus as Prāsaṅgikas, and he lists Jñānagarbha as a Mādhyamika Who Employs Worldly Consensus. (Upa Lo-sel also gives the twofold classification of Svātantrika and Prāsaṅgika.) Yeshé Dé (Ye shes sde), who lived in the early ninth century, is credited with writing the first Tibetan doxography, Distinctions of the View (lTa ba'i khyad pa), in which he refers to Sautrāntika-Madhyamaka and Yogāchāra-Madhyamaka, with Bhāvaviveka and Shāntarakṣhita being the representatives of those respectively.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	809 Jamgön Kongtrul makes a similar statement in his Irrepressible Lion's Roar (8): "The general philosophical tenet system of the definitive-meaning Madhyamaka and three Dharma Treatises of Maitreya were spread widely by many excellent disciple lineages, such as [those originating with] Dignāga and Sthiramati. Because it was difficult for others to fathom, the uncommon [philosophical tenet system of] these [texts of Maitreya] was transmitted orally to supreme disciples, and the texts of the Highest Continuum and Differentiation of Phenomena and Their Nature were hidden as treasures. Thus, the two Ornaments and the Differentiation of the Middle and the Extremes were translated and explained by Lotsāwa Pal-tsek (Lo tsā ba dPal brtsegs) and Shang Yeshé Dé (Zhang ye shes sde) during the period of the early spreading [of the dharma]." See also Hookham 1991, 269–70. Sthiramati (Blo gros brtan pa) (ca. 470–550) was one of Vasubandhu's main students, who wrote ten texts that are included in the Tengyur, including commentaries on the Ornament of the Mahāyāna Sūtras, Differentiation of Phenomena and Their Nature, and works by Vasubandhu.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	599 Jñānasārasamuchchaya, Ye shes snying po kun las btus pa, by Āryadeva, verse 26ab. Toh. 3851, f. 27b2; Dg.T. Beijing 57:853. Dg.T. Beijing reads gzung dang 'dzin pa las grol ba'i/ rnam shes dam pa'i don du yod. TOK, II:509.20–21 has gzung dang 'dzin pa rnam grol ba'i/ rnam par shes pa don dam yod. See Mimaki 2000, 240.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	72 Jñānasāra-samuchchaya, Ye shes snying po kun las btus pa. On the authorship of this text, see Mimaki 1987. For a translation, see Mimaki 2000.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	75 Bodhibhadra wrote a Commentary on the "Compendium on the Heart of Primordial Wisdom" (Jñānasārasamuchchaya-nāma-nibandhana, Ye shes snying po kun las btus pa zhes bya ba'i bshad sbyar).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	88 Shang Yeshé Dé (Zhang ye shes sde) wrote Distinctions of the View (lTa ba'i khyad par).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	701 Buddhajñānapāda ([Sang rgyas] Ye shes zhabs) (ca. thirteenth century) was invited to Tibet in 1200. He wrote a Madhyamaka text, Entering the Victor's Path (Jinamārgāvatāra, rGyal ba'i lam la 'jug pa), and a commentary on the Abhisamālaṃkāra, The Garlands of Wisdom Lamps (Prajñāpradīpāvalī, Shes rab sgron ma'i 'phreng ba). See Ruegg 1981, 117.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	886 For discussions related to illustrative primordial wisdom (also translated as "example- wisdom" or "example pristine awareness") (dpe'i ye shes), the primordial wisdom of unified bliss and emptiness (bde stong zung 'jug gi ye shes), and the connate primordial wisdom of melting bliss (zhu bde lhan skyes kyi ye shes), see Kongtrul 2005, 27–9, 231–3, and passim.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	297 The four primordial wisdoms (jñāna, ye shes) are mirrorlike wisdom (me long lta bu'i ye shes), discriminating wisdom (sor rtogs ye shes), the wisdom of equality (mnyam nyid ye shes), and the wisdom that accomplishes activities (bya grub ye shes). When five wisdoms are listed, the fifth is the wisdom of the dharmadhatu (chos dbyings ye shes).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	285 Bodhibhadra (Byang chub bzang po) (ca. 1000) was a master at Nālandā and one of Atīsha's teachers. His Commentary on the "Compendium on the Heart of Wisdom" (Jñānasārasamuchchaya-nāma-nibandhana, Ye shes snying po kun las btus pa zhes bya ba'i bshad sbyar) (Toh. 3852; Dg.T. Beijing 57:891) is an explanation of Āryadeva's Compendium on the Heart of Wisdom (Jñānasārasamuchchaya, Ye shes snying po kun las btus pa) (Toh. 3851; Dg.T. Beijing 57:851).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	884 Reading TOK, II:558.24 lhan cig byed pa bde ba chen po'i ye shes as lhan cig skyes pa bde ba chen po'i ye shes following ktgr's oral commentary. "Connate" (sahaja, lhan cig skyes pa) is also translated as "innate," and "co-emergent."
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	840 The consummate nature is the ultimate because it is transmundane primordial wisdom ( 'jig rten las 'das pa'i ye shes). It is inherent absence, or non-nature, in that it is the nature that is devoid of percepts and perceivers (yongs su grub pa'i ngo bo nyid de/ de bas na gzung ba dang 'dzin pa med pa'i ngo bo nyid yin pa'i phyir ngo bo nyid med pa'o). Sthiramati's Sub-Commentary on the "Thirty Verses" (Triṃshikaṭīkā, Sum cu pa'i 'grel bshad); Dg.T. Beijing 78:133–4.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	849 The Fourth Vajra Point, verse 28. The full verse reads: Because the primordial wisdom of buddha[hood] is present in all sentient beings, [because] the stainless nature is nondual, and because the buddha-potential is named after its result, all beings are said to possess the buddha-garbha (heart). sangs rgyas ye shes sems can tshogs zhugs phyir/ rang bzhin dri med de ni gnyis med de/ sangs rgyas rigs la de 'bras nyer brtags phyir/ 'gro kun sangs rgyas snying po can du gsungs.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	338 Ye shes la 'jug pa.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	565 The doxographical categories of Proponents of Real Images (Satyākāravādin, rNam bden pa) and Proponents of False Images (Alīkākāravādin, rNam rdzun pa) are found in later Indian Buddhist works, where, in the context of Yogāchāra, the term "Proponents of Images" (Sākāravādin, rNam pa dang bcas pa) is sometimes used for Proponents of Real Images, and "Proponents of Nonexistent Images" (Nirākāravādin, rNam pa med pa) for Proponents of False Images (Jamgön Kongtrul states the latter on p. 189). Note that in a pan-Buddhist context "Proponents of Images" is used for both Sautrāntika and Yogāchāra Proponents of Real Images, and "Proponents of Nonexistent Images" are either Vaibhāṣhikas, because they do not posit "images" (in which case the term is better translated as Proponents of No Images), or Yogāchāra Proponents of False Images, because they do not accept that images are real. (Also note that the categories of Proponents of Images and Proponents of No Images are used in non-Buddhist Indian philosophical circles.) Bodhibhadra in his Commentary on the "Compendium on the Heart of Primordial Wisdom" (Jñānasārasamuchchaya-nāma-nibandhana, Ye shes snying po kun las btus pa zhes bya ba'i bshad sbyar) (Dg.T. Beijing 57:895) states: There are two types of Yogāchāras: Proponents of Images and Proponents of Nonexistent Images. The master Dignāga and others assert the positions of Proponents of Images. They teach that the image is the dependent (paratantra, gzhan dbang), as is said [in Dignāga's Examination of Objects of Observation (Ālambanaparīkṣhā, dMigs pa brtags pa), verse 6ac]: "The entity of the inner knowable object, which appears as if it were external, is the referent." They discuss [only] six modes of consciousness. Proponents of Nonexistent Images include the master Asaṅga and others. They state that images are the imagined (parikalpita, kun brtags) [and] are like the floaters seen by the visually impaired, since it is said [in the Compendium of the Mahāyāna, Chapter 8]: "If referents were to exist as referents, there could be no nonconceptual wisdom. If that [wisdom] does not exist, the attainment of buddhahood is not feasible." And [in the same text]: "Where nonconceptual wisdom occurs, no object appears. One must comprehend that there are no referents. Since they do not exist, there is no cognition." They state that there are eight modes of consciousness, [although] some say that there is [just] one [mode of consciousness], which is [a position also held by] some Proponents of Images. 'dir rnal 'byor spyod pa ni rnam pa gnyis te/ rnam pa dang bcas pa dang/ rnam pa med pa'o/ de la rnam pa dang bcas pa ni slob dpon phyogs kyi glang po la sogs pa dag gi 'dod pa ste/ rnam pa gzhan gyi dbang du ston pas ji skad du/ nang gi shes bya'i ngo bo ni/ phyi rol ltar snang gang yin de/ don yin zhes bya ba la sogs pa ste rnam par shes pa'i tshogs drug tu smra ba'o. rnam pa de med pa ni slob dpon 'phags pa thogs med la sogs pa ste/ de dag rnam pa kun tu brtags pa rab rib can gyis skra shad la sogs pa ltar smra bas/ don ni don du grub 'gyur na/ mi rtog ye shes med par 'gyur/ de med pas na sangs rgyas nyid/ thob par 'thad pa ma yin no/ de de bzhin du/ mi rtog ye shes rgyu ba la/ don kun snang ba med phyir yang/ don med khong du chud par bya/ de med pas na rnam rig med/ ces brjod cing rnam par shes pa'i tshogs brgyad dang/ kha cig gcig pur smra ba ste/ gcig pu nyid ni rnam pa dang bcas pa dag la yang kha cig go. (See Kajiyama 1998, 154; Tola and Dragonetti 2004, 36; and Keenan 1992, 98.) Readers should be aware that the views on classifying the thought of Dignāga and Dharmakīrti are very varied and complicated, ranging from the above to that they were Mādhyamikas. For a discussion of different doxographical categorizations of Dharmakīrti's thought, see Dreyfus 1997, 20–21 and 428–42. Mokṣhākaragupta in his Discourse on Logic (Tarkabhāṣhā, rTog ge'i skad) also divides Yogāchāras into Proponents of Images and Proponents of Nonexistent Images. See Kajiyama 1965 and 1998, 148 and 154–8. Maitrīpa in his Precious Garland of Suchness (Tattvaratnāvalī, De kho na nyid kyi rin chen phreng ba) (Dg.T. Beijing 26:340–2) divides Yogāchāras into Proponents of Images and Proponents of Nonexistent Images. Tillemans says (1990, 41n91), "Note that amongst later Vijñānavādins, Ratnākaraśānti becomes the principal representative of Alīkākāravāda [Proponents of False Images], whereas Jñānaśrīmitra is probably the principal Satyākāravādin [Proponent of Real Images]." (Ratnākarashānti refers in the colophon to his Instructions that Ornament the Middle Way (Madhyamakālaṃkāropadesha, dBu ma rgyan gyi man ngag) to his teachings as being that of the "Mahāyāna Mādhyamika [Proponents of] Cognition" (Mahāyāna vijñapti madhyamaka, Theg chen rnam rig dbu ma). Although it seems clear from a number of his works that Ratnākarashānti was a Proponent of False Images, he may not have considered himself a Chittamātra as distinct from a Mādhyamika. Nevertheless most of his writings are included in the Chittamātra (sems tsam) section of the Tengyur. See Ruegg 1981, 122–4.) According to Ruegg (1981, 110), Dharmapāla and his students Ratnakīrti and Jñānashrīmitra were Proponents of Real Images. Dreyfus says (1997, 364) that Dharmottara was a Proponent of False Images. See also n. 562 above for remarks concerning the views of Proponents of Real Images and Proponents of False Images.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	568 The Explanation of "Differentiating the Sugata's Texts" (Sugatamatavibhaṅgabhāṣhya, bDe bar gshegs pa'i gzhung rnam par 'byed pa'i bshad pa) (Toh. 3900; Dg.T. Beijing 63:995–6) is by Jetāri (or Jitāri) (dGra las rgyal ba) (ca. eleventh century). His root text, Differentiating the Sugata's Texts (Sugatamatavibhaṅgakārikā, bDe bar gshegs pa'i gzhung rnam par 'byed pa'i tshig le'ur byas pa) (Toh. 3899), contains only eight verses, all of which are almost identical to verses 21–28 of Āryadeva's Compendium on the Heart of Primordial Wisdom (Jñānasārasamuchchaya, Ye shes snying po kun las btus pa). See Mimaki 2000, 234–5. Ruegg states (1981, 100) that Jetāri "was counted by doxographers as a Yogācāra- Svātantrika-Madhyamaka (Samala-Alīkākāra branch [Proponents of Staining False Images]). His Sugatamatavibhaṅga-kārikās and Bhāṣya deal with the four main schools of Buddhist thought . . . In the Bhāṣya Jitāri endeavours in particular to demonstrate that Dharmakīrti was in agreement with Nāgārjuna and that he taught the Madhyamaka." The translation follows Dg.T. Beijing: nang du snang ba'i shes pa 'di gzhan yin la phyi rol du snang ba yang gzhan kho na'o/ gnyis po de la yang gnyis med pa yin te/ rang rig pa tsam yin pa'i phyir ro/ de'i stobs kyis byung ba'i rnam par rtog pas ni de dag la gzung ba dang 'dzin pa'i ngo bor sgro btags pa. Compare with TOK, II:505.12–15: yang kha cig ni nang du snang ba'i rnam par shes pa de nyid kyang gzhan yin la phyi rol tu snang ba de nyid kyang gzhan yin te de gnyis kyang so so rang rig pa tsam yin pa'i phyir ro/ kun tu rtog pa de gnyis kyi stobs kyis byung bas gzung ba dang 'dzin pa'i ngo bo gnyis su sgro btags so, "For some, the consciousness that appears internally and what appears externally are different from each other, but they are both simply intuitive reflexive awareness. Conceptuality, which arises through the force of those two, exaggeratedly considers them to be the two entities of percept and perceiver."
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	696 Jñānagarbha (Ye shes snying po) (eighth century) was a master at Nālandā, student of Shrīgupta, and the ordaining abbot and teacher of Shāntarakṣhita. He wrote the Differentiation of the Two Truths (Satyadvaya-vibhaṇga, bDen gnyis rnam 'byed). See Eckel 1987. Butön considers Jñānagarbha to be a Yogāchāra-Madhyamaka (see Obermiller 1932, 134).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	612 Butön, in his History of Buddhism (II.135), uses this threefold classification: Buddhapālita and Chandrakīrti are Prāsaṅgika-Mādhyamikas, Mādhyamikas Who Employ Worldly Consensus. The master Bhāvaviveka and others are Sautrāntika- Mādhyamikas. Jñānagarbha, Shrīgupta, Shāntarakṣhita, Kamalashīla, Haribhadra, and others are Yogāchāra-Mādhyamikas (sangs rgyas bskyang dang zla grags dbu ma thal 'gyur 'jig rten grags sde spyod pa'i dbu ma/ slob dpon bha bya la sogs mdo sde spyod pa'i dbu ma/ yes shes snying po/ dpal sbas/ zhi ba 'tsho/ padma'i ngang tshul/ seng ge bzang po la sogs pa rnal 'byor spyod pa'i dbu ma). See Obermiller 1932, 133–4. According to Mimaki (1983, 161–2), the fourteenth-century Kadampa master Upa Lo-sel (dBus pa blo gsal) also employed this threefold classification with the following two differences from Butön: Upa Lo-sel does not refer to Mādhyamikas Who Employ Worldly Consensus as Prāsaṅgikas, and he lists Jñānagarbha as a Mādhyamika Who Employs Worldly Consensus. (Upa Lo-sel also gives the twofold classification of Svātantrika and Prāsaṅgika.) Yeshé Dé (Ye shes sde), who lived in the early ninth century, is credited with writing the first Tibetan doxography, Distinctions of the View (lTa ba'i khyad pa), in which he refers to Sautrāntika-Madhyamaka and Yogāchāra-Madhyamaka, with Bhāvaviveka and Shāntarakṣhita being the representatives of those respectively.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	809 Jamgön Kongtrul makes a similar statement in his Irrepressible Lion's Roar (8): "The general philosophical tenet system of the definitive-meaning Madhyamaka and three Dharma Treatises of Maitreya were spread widely by many excellent disciple lineages, such as [those originating with] Dignāga and Sthiramati. Because it was difficult for others to fathom, the uncommon [philosophical tenet system of] these [texts of Maitreya] was transmitted orally to supreme disciples, and the texts of the Highest Continuum and Differentiation of Phenomena and Their Nature were hidden as treasures. Thus, the two Ornaments and the Differentiation of the Middle and the Extremes were translated and explained by Lotsāwa Pal-tsek (Lo tsā ba dPal brtsegs) and Shang Yeshé Dé (Zhang ye shes sde) during the period of the early spreading [of the dharma]." See also Hookham 1991, 269–70. Sthiramati (Blo gros brtan pa) (ca. 470–550) was one of Vasubandhu's main students, who wrote ten texts that are included in the Tengyur, including commentaries on the Ornament of the Mahāyāna Sūtras, Differentiation of Phenomena and Their Nature, and works by Vasubandhu.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	599 Jñānasārasamuchchaya, Ye shes snying po kun las btus pa, by Āryadeva, verse 26ab. Toh. 3851, f. 27b2; Dg.T. Beijing 57:853. Dg.T. Beijing reads gzung dang 'dzin pa las grol ba'i/ rnam shes dam pa'i don du yod. TOK, II:509.20–21 has gzung dang 'dzin pa rnam grol ba'i/ rnam par shes pa don dam yod. See Mimaki 2000, 240.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	72 Jñānasāra-samuchchaya, Ye shes snying po kun las btus pa. On the authorship of this text, see Mimaki 1987. For a translation, see Mimaki 2000.
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	75 Bodhibhadra wrote a Commentary on the "Compendium on the Heart of Primordial Wisdom" (Jñānasārasamuchchaya-nāma-nibandhana, Ye shes snying po kun las btus pa zhes bya ba'i bshad sbyar).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	88 Shang Yeshé Dé (Zhang ye shes sde) wrote Distinctions of the View (lTa ba'i khyad par).
Frameworks of Buddhist Philosophy	{{#arraymap: ;	;	@@@	@@@	}}	701 Buddhajñānapāda ([Sang rgyas] Ye shes zhabs) (ca. thirteenth century) was invited to Tibet in 1200. He wrote a Madhyamaka text, Entering the Victor's Path (Jinamārgāvatāra, rGyal ba'i lam la 'jug pa), and a commentary on the Abhisamālaṃkāra, The Garlands of Wisdom Lamps (Prajñāpradīpāvalī, Shes rab sgron ma'i 'phreng ba). See Ruegg 1981, 117.
Myriad Worlds (2003)	{{#arraymap: 'jam mgon kong sprul;Kalu Rinpoché Translation Group;McLeod, I.;McLeod, I.	;	@@@	@@@	}}	18. The four pristine wisdoms (catvārijñāna, ye shes bzhi): the mirror-like pristine wisdom (ādarśajñāna, me long lta bu'i ye shes), the pristine wisdom of discernment (pratyavekṣaṇajñāna, so sor rtog pa'i ye shes), the pristine wisdom of equality (samatājñāna, mnyam nyid kyi ye shes), the pristine wisdom of accomplishing aims (kṛtyānuṣṭhānajñāna, bya ba grub pa'i ye shes).
Myriad Worlds (2003)	{{#arraymap: 'jam mgon kong sprul;Kalu Rinpoché Translation Group;McLeod, I.;McLeod, I.	;	@@@	@@@	}}	25. Atīśa was an Indian saint who in 1042 came to Tibet at the invitation of Lhalama Yeshé Ö (lHa-bla-ma Ye-shes-'od) and by the order of Tārā, his tutelary deity. When Nagtso the Translator invited the saint to Tibet, the abbot of Vikramaśīla made him promise to lead Atīśa back after three years. When three years later they were approaching Nepal, however, they heard that the road was blocked, so Dromtön ('Brom-ston), who would be Atīśa's successor, asked the master to visit central Tibet. Atīśa did so, greatly benefiting Tibetan Buddhism. He did not return to India, and he died at Nyetang (sNye-thang) in 1054.
Myriad Worlds (2003)	{{#arraymap: 'jam mgon kong sprul;Kalu Rinpoché Translation Group;McLeod, I.;McLeod, I.	;	@@@	@@@	}}	24. Sumpa Kenpo (Sum-pa mKhan-po Ye-shes dPal-'byor) (1704-1788), born in Amdo, was a famous Tibetan author who wrote on subjects such as medicine, astrology, history, and Buddhism.
Myriad Worlds (2003)	{{#arraymap: 'jam mgon kong sprul;Kalu Rinpoché Translation Group;McLeod, I.;McLeod, I.	;	@@@	@@@	}}	34. Ignorance manifests as the pristine wisdom of the sphere of reality (dharma-dhātujñāna, chos dbyings ye shes); hatred manifests as mirror-like pristine wisdom (ādarśajñāna, me long lta bu'i ye shes); pride manifests as the pristine wisdom of equality (samatājñāna, mnyam nyid ye shes); attachment manifests as the pristine wisdom of discernment (pratyavekṣājñāna, so sor rtogs ye shes); and jealousy manifests as the pristine wisdom of accomplishing aims (kṛtyānuṣṭhānajñāna, bya sgrub ye shes).
Myriad Worlds (2003)	{{#arraymap: 'jam mgon kong sprul;Kalu Rinpoché Translation Group;McLeod, I.;McLeod, I.	;	@@@	@@@	}}	13. Two collections of texts primarily concerned with the three inner tantras of the Nyingma school, contained in nine and thirty-three volumes, respectively. Kama (bka'-ma) is the collection of canonical teachings. Terma (gter-ma) refers to treasure teachings, i.e., the texts, relics, and the transmissions of teachings concealed by Guru Padmasambhava and his consort Yeshé Tsogyel (Ye-shes mTsho-rgyal).
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	2145. Dzogchen Ponlop Rinpoche (oral communication, July 25, 2013) explains the four pāramitās and their close connection to the presentation of ultimate reality in the vajrayāna as follows. (1) As for the pāramitā of supreme purity, ultimately, the tathāgata heart is primordially unobscured by, and primordially liberated from, any adventitious stains. This represents its "natural purity."On the level of seeming reality, the tathāgata heart appears to be obscured by the adventitious stains together with their latent tendencies. Once all of these have been relinquished through the path, the tathāgata heart also possesses "the purity of having been freed from adventitious stains." This twofold purity of the tathāgata heart represents the pāramitā of supreme purity. This description is very close to the vajrayāna's speaking of "the inseparability of the two realities that is the great purity and equality" (Tib. dagga mnyam chen po bden gnyis dbyer med), "apparitional existence's being primordial buddhahood" (Tib. snag srid ye nas sangs ryas) and "the kāya of complete purity" (suviśuddhikāya). (2) As for the pāramitā of the supreme self, ordinary beings assume the existence of a self and cling to it, while śrāvakas and pratyekabuddhas hold on to the view of there being no self. Just as ordinary beings are afraid of the nonexistence of a self, so śrāvakas and pratyekabuddhas are afraid of the existence of a self. However, in the pāramitā of the supreme self, both of these views and attitudes are completely transcended. For, ultimately, any reference points about a self as well as any reference points about the lack of a self are equally nothing but wrong views. The basic nature that is beyond all reference points of self and no-self represents the primordially present buddha wisdom that pervades and dwells in everything. This is the pāramitā of the supreme self, which is also called "wisdom dharmakāya" (jñānadharmakāya; as explained in the Abhisamayālaṃkāra). In the vajrayāna, this corresponds to the teachings on "vajra pride" and so on. (3) The pāramitā of supreme bliss means that the tathāgata heart is completely free from all elements of clinging. Also, on the level of seeming reality, all kinds of manifestations of the reality of suffering and the reality of the origin of suffering are experienced. That is, there are many phenomena that move and change, and whatever has the nature of moving and changing has the nature of suffering. Ultimately, the basic nature is without any movement and change, and to abide in that basic nature entails the experience of bliss. In the vajrayāna, this is expressed as "the wisdom of great bliss" and "immutable wisdom" (Tib. 'pho med ye shes). In other words, if there is no movement or transference (Tib. 'pho ba), there is bliss, which is also called "the kāya of great bliss" (mahāsukhakāya). (4) The pāramitā of supreme permanence refers to buddha wisdom's never changing into anything other than this very wisdom. In the fruitional buddha wisdom, there is no clinging to saṃsāra and nirvāṇa being different. Rather, the complete equality of saṃsāra and nirvāṇa is realized as the great unconditioned state, which is free from any extremes of clinging to entities or nonentities. In the vajrayāna, this corresponds to "the vajrakāya,"which cannot be changed through anything whatsoever, just like a vajra or a diamond. A diamond cuts all other gems, but it cannot be cut by anything. Likewise, the nature of the mind cannot be altered by anything, and it is solely from this perspective that it is called "permanent." It is not referred to as permanent because there is some permanent entity called "the nature of the mind" or "tathāgata heart." Thus, the notion of permanence here is not like the one in elementary texts such as The Collected Topics (Tib. Bsdus grva) or in the Vaibhāṣika and Sautrāntika schools. Rather, according to Sakya Pandita, even Dharmakīrti in his teachings on valid cognition used "permanent"only in the sense of being the reverse of "impermanent"but not in the sense of a permanently existent entity. In other words, when the equality of saṃsāra and nirvāṇa is realized, there is no clinging to any extremes such as permanence and impermanence. This is what is understood by the pāramitā of supreme permanence.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	2680. Compare Laṅkāvatārasūtra X.256–57 (D107, fol. 168b.5–6; translation according to the Sanskrit, the Kangyur versions, and the versions quoted in different Indian texts): By relying on mere mind One does not imagine outer objects. By resting in the focal object of suchness, One should go beyond mere mind too. Having gone beyond mere mind, One must even go beyond nonappearance. The yogin who rests in nonappearance Sees the mahāyāna. The negative in line 257d (which obviously changes the meaning significantly) is also found in the Kangyur versions of the sūtra, but it is lacking in the identical verses 54–55 in Nāgārjuna's Bhāvanākrama and the citations of these two verses from the Laṅkāvatārasūtra in Indian treatises such as Śāntarakṣita's Madhyamakālaṃkāravṛtti (D3885, fol. 79b.3–4), Kamalaśīla's Madhyamakālaṃkārapañjikā (D3886, fols. 128b.2–129a.3) and first Bhāvanākrama (D3915, fol. 33a.3–33b.6), Jñānakīrti's Tattvāvatāra (D3709, fols. 63b.1–65a.2), and Ratnākaraśānti's texts. In his translation of the sūtra, Suzuki (1979, 247) says that most Sanskrit manuscripts have na ("not"), but that one has sa ("he"). Nanjio's Sanskrit edition also has sa. Besides that, the main differences in these verses hinge on how one understands the two occurrences of "nonappearance." Kamalaśīla's detailed explanation of these verses in his Bhāvanākrama (translation in Brunnhölzl 2004, 300–302) takes the first "nonappearance" as referring to the cognition that lacks the duality of apprehender and apprehended, and this cognition is to be transcended. The second one signifies the wisdom in which not even nondual wisdom appears, which is the path of seeing—the true seeing of the mahāyāna. This means that there is nothing to be seen when the light of perfect wisdom dawns through the examination of all phenomena with the eye of prajñā. However, such nonseeing of any phenomenon is not like being blind, closing one's eyes, or not mentally engaging in seeing. The Madhyamakālaṃkārapañjikā adds that it is through self-awareness in meditative equipoise that the yogin's mind is experienced as being nondual and without appearance and is described accordingly during subsequent attainment. Thus, though wisdom does not appear as something that can be referred to as nondual wisdom (or anything else, for that matter), since all phenomena lack a nature of their own, given Kamalaśīla's mentioning of the light of wisdom and self-awareness, at least in terms of experiential events on the subject side, he does not seem to refer to a total lack of appearance of anything whatsoever in meditative equipoise. Ratnākaraśānti's Prajñāpāramitopadeśā (D4079, fols. 161a.5–162a.4) explains these verses according to the four yogas of focusing on (1) entities, (2) mere mind, (3) suchness, and (4) nonappearance. (1) The first yoga is taught implicitly—as long as one does not identify phenomena as such and such, one is not able to apprehend their emptiness either. (2) The second yoga refers to seeing these phenomena as being mere mind empty of apprehender and apprehended, which still entails appearance. (3) The third yoga means to apprehend the nonappearance of the characteristics of phenomena, viewing them as sheer lucidity. (4) The fourth yoga is the seeing by virtue of the nonappearance of any characteristics of both phenomena and the nature of phenomena. In more detail, "mere mind"in the first line of these two verses refers to the cognition of focusing on mere mind, which represents yoga (2). "Not imagine"means to go beyond yoga (1) of still imagining or examining external referents. "The focal object of suchness"refers to yoga (3)—wisdom's focusing on suchness, with "having gone beyond mere mind"meaning to continue to train in this, while not yet having accomplished something previously nonexistent. Such an accomplishment is marked by "One must even go beyond nonappearance." Here "nonappearance"means that the characteristics of phenomena do not appear, which means that one focuses on suchness alone. To go beyond even that is indicated by "the yogin who rests in nonappearance,"which refers to seeing that the characteristics of phenomena and the nature of phenomena do not appear at all. This means resting in yoga (4). "Mahāyāna"refers to the uncontaminated path of bodhisattvas superior to śrāvakas and pratyekabuddhas. "Sees"means perceive directly because the wisdom at this stage is the mahāyāna. As for how one proceeds through this mahāyāna, who proceeds, and where to, the next verse in the Laṅkāvatārasūtra (X.258) says: Peace is entered effortlessly, Purified through aspiration prayers. The highest identityless wisdom Sees the mahāyāna. As for how one proceeds, "effortlessly"means that one transits through the supramundane bhūmis without exertion. These bhūmis are "peace"because they lack afflictions and conceptions. "Purified through aspiration prayers"means that inferior forms of awakening are ruled out. As for who proceeds and to where, "identityless wisdom" is so because it is utterly without appearance. It is "the highest"because all obscurations, including their latent tendencies, are relinquished. This means the bodhicitta of a buddha, which will be seen by yogins of the mahāyāna. As mentioned above, Jñānakīrti's Tattvāvatāra (P4532, fols. 70b.1–72a.6) explains X.256 in a rather standard way by matching it with the first three of the four yogic practices: (1) outer objects are observed to be nothing but mind, (2) thus, outer objects are not observed, and (3) with outer objects' being unobservable, a mind cognizing them is not observed either. On X.257 (corresponding to (4) not observing both apprehender and apprehended, nonduality or suchness is observed), he comments that since suchness is unborn, it neither exists as an entity nor the lack of entity. This means that suchness is the complete lack of reference points, since entities and the lack of entity include all possible reference points. Through realizing that, all beings are understood as having the nature of the dharmakāya, thus going beyond the understanding of mere mind. The yogin must even transcend the state of true reality's not appearing in the manner of being a unity or a multiplicity and the like. To fully rest in the nonappearance of any reference points whatsoever is to realize true reality, here called "the mahāyāna,"another form of that name being "Mahāmudrā." Thus, Jñānakīrti indicates that the final realization of the freedom from reference points even in the mahāyāna of the sūtras is nothing but Mahāmudrā, which he further equates with the famous "nonseeing is the supreme seeing"in the prajñāpāramitā sūtras (he also clarifies that such nonseeing is of course not just the same mere absence of mental nonengagement as when being asleep or closing one's eyes). Finally, compare Jamgön Kongtrul's comments on these two verses in the text with the similar but expanded explanation by the late Nyingma master Düjom Rinpoche (Bdud 'joms 'jigs bral ye shes rdo rje 1991, 183): "Accordingly, after Mind Only has been provisionally taught and then genuinely transcended, the apparitionless Madhyamaka is taught; and when that too has been transcended, the apparitional Madhyamaka is revealed. If that is not reached, it is said that the profound meaning of the greater vehicle is not perceived. It is, in general, erroneous to describe everything expressed by the word mind as the Mind Only doctrine, for there are occasions when the abiding nature free from all extremes, [known] inclusively as the nature of just what is, the genuine goal, the natural nirvāṇa, the expanse of reality, the mind of inner radiance, and the intellect of Samantabhadra, is indicated by the word mind. . . . One should not therefore mistake that which is spoken of as mind-as-such, the inner radiance transcending the mind of saṃsāra and its mental events, for the Mind Only system, which does not transcend consciousness." In general, many Tibetan texts cite the version quoted here in GISM (or variations of it) and comment accordingly. For example, see the Third Karmapa's commentaries on the Dharmadhātustava (Brunnhölzl 2007b, 262) and the Dharmadharmatāvibhāga (Brunnhölzl 2012b, 263–64), as well as the Eighth Karmapa's and the Fifth Shamarpa's commentaries on the Abhisamayālaṃkāra (Brunnhölzl 2011b, 88 and 220).
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1846. In accordance with this sentence's paralleling Uttaratantra I.81–82, zag med kyi ye shes is emended to zag med kyi las.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	582. There were two lineage masters between Tugjé Dsöndrü and Dölpopa—Gyalwa Yeshé (Tib. Rgyal ba ye shes; 1257–1320) and Yönten Gyatso (Tib. Yon tan rgya mtsho; 1260–1327)—that are not explicitly mentioned by Tāranātha.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1300. I follow MB °jñānaraśmayaḥ and DP ye shes kyi 'od zer against J °raśmayaḥ.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1193. The translation of I.18bc follows Schmithausen's relating buddhajñānād anuttarāt to avaivartyā, which is confirmed by VT (fol. 11v5) anuttarād buddhajñānād avivartyā āryā bhavanti. However, lines I.18bc could also be read as "Buddha wisdom is unsurpassable. Therefore, the irreversible noble ones . . . ,"which is suggested by DP sang rgyas ye shes bla med phyir / 'phags pa phyir mi ldog pa ni / and RGVV's comments on these lines.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1057. Tib. Nyang bran pa chos kyi ye shes.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1117. J dharmakāyaḥ so 'yam avinirbhāgadharmā 'vinirmuktajñānaguṇo, DP chos kyi sku gang yin pa de ni 'di lta ste . . . de bzhin gshegs pa'i chos dag dang / rnam par dbyer med pa'i chos dang ldan pa ma bral ba'i ye shes kyi yon tan can yin no. Schmithausen 1971 suggests to understand the compound avinirmuktajñāna° as vinirmuktatvena jñānam yeṣām na bhavati ("with which knowing them to be divisible [from the dharmakāya] never happens"). The corresponding passage grol bas shes pa in the Śrīmālādevīsūtra (D45.48, fol. 272b.1) seems to support that (though it should read ma grol bas shes pa, which is instead found for the afflictions, which are actually realized as being divisible). Schmithausen also suggests a second possibility of reading this compound as vinirmuktaṃ jñānaṃ yeṣām na bhavati ("whose realization is not divisible [from the realization of the dharmakāya]"). I follow Schmithausen 1971 and Mathes 2008a in translating "qualities that cannot be realized as being divisible" (which corresponds to how the Śrīmālādevīsūtra uses this phrase). However, guṇa is here in the singular, which seems also how GC (24.15–17) understands it (though taking avinirmuktajñāna to mean "inseparable wisdom"). GC comments that the dharmakāya is endowed with inseparable attributes because they are of the same nature as buddha wisdom. Even at the time of being obscured by the afflictions, it possesses the quality of inseparable wisdom (or the feature of wisdom's being inseparable from it). In brief since the tathāgata heart and its qualities have a connection of identity, the term "kāya" refers to "nature."
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	2572. Parts of the Tibetan tradition, such as Sakya Paṇḍita in his Tshad ma rigs gter (Sa skya paṇḍita kun dga' rgyal mtshan 1992a, 328) and Gorampa's commentary on it (Go bo rab 'byams pa bsod nams seng ge 1979a, 3:281), sometimes present a threefold division of awareness (rig pa): (1) awareness of something other (gzhan rig), (2) self-awareness (rang rig), and (3) awareness of the lack of nature (rang bzhin med par rig pa). The first means that mind is aware of something that seems to be other than itself, such as outer material objects (sense perception and mental perception). The second refers to mind's being aware of itself in a nondual way, that is, without any identifiable difference between mind as the perceiving subject and mind as the perceived object. The third is the direct realization of the true nature of all phenomena, that is, that they are without any nature. Obviously, (1) pertains only to ordinary beings. Awareness (2) is found in both ordinary beings and noble ones (those who directly perceive the nature of phenomena) in a general sense, though the profundity of nondual experience differs. Awareness (3) occurs only in noble beings from the path of seeing onward. It is also called "the wisdom that realizes identitylessness," "yogic valid perception," or "personally experienced wisdom" (Skt. pratyātmavedanīyajñāna, Tib. so so rang rig pa'i ye shes). The latter term emphasizes that this wisdom is one's own unique, immediate, and vivid experience, not just some imagined idea of something one has heard or read of. Mind's realizing the nature of all phenomena includes mind's being aware of its own ultimate nature, which is the unity of awareness and emptiness. The nature of such a realization is to be free from the triad of something that is aware, something of which it is aware, and the act of being aware, while at the same time being an incontrovertible transformative experience in the noble ones' own minds (Skt. pratyātmāryajñāna, Tib. ‘phags pa'i so so rang gi ye shes). The difference between (2) and (3) is reflected in the rather specific Buddhist use of the Sanskrit words svasaṃvid, svasaṃvedana, and svasaṃvitti (all translated into Tibetan as rang rig) for (2), while pratyātmagati, pratyātmādhigama, pratyātmavid, and the latter's derivatives, such as pratyātmavedya and pratyātmavedanīya (all translated into Tibetan as so so rang rig) are used for (3). More literally, pratyātmavedanīyajñāna means "the wisdom of what is to be experienced or realized personally or by oneself (that is, the nature of phenomena)."Of course, there is some overlap in the semantic range of these two groups of words, and, as the examples of Jñānaśrīmitra and two of the Karmapas in the text below show, the words in the first one may also sometimes be used in the second sense. However, the emphasis in the latter group is clearly on one's own firsthand knowledge or experience of something, be it identitylessness, emptiness, or the union of dharmadhātu and awareness (the nature of one's mind). As for the corresponding Tibetan expressions rang rig and so so rang rig, in themselves, they do not mirror this distinction and are often taken to mean just the same. If the Tibetan tradition gives a distinct explanation of the meaning of so so in so so rang rig pa'i ye shes, this is usually done in two ways. First, in the explanation usually preferred by adherents of shentong, so so refers to the fact that the final unmediated realization of the nature of our mind can be accomplished only by this very mind's wisdom and not by anything extrinsic to it, such as a teacher's instructions or blessings. In other words, the only way to really personally know what the wisdom of a buddha or bodhisattva is like is to experience it in our own mind. In this sense, such wisdom is truly inconceivable and incommunicable, which is part of what the term "personally experienced wisdom" indicates, since it is one's very own "private"experience unshared with others. Of course, in this context, it should be clear that "personal" or "private" does not refer to an individual person in the usual sense, since the wisdom of the noble ones encompasses the very realization that there is no such person or self. Nevertheless, it is an experience that occurs only in distinct mind streams that have been trained in certain ways, while it does not happen in others. The second explanation of so so, usually given by adherents of Rangtong, is that, just like a mirror, this wisdom clearly sees all phenomena in a distinct way without mixing them up. Certain Indian and Tibetan masters, such as Jñānaśrīmitra (one of Maitrīpa's teachers), the Seventh Karmapa, and the Eighth Karmapa, use self-awareness and personally experienced awareness/wisdom as equivalents in the sense of this wisdom's representing the most sublime expression of the principle that mind is able to be aware of itself in a nondual way, that is, free from any aspects of subject and object. Jñānaśrīmitra's Sākārasiddhi (in Jñānaśrīmitra, Jñānaśrīmitranibandhāvali, 478.10–13) says: "In Uttaratantra [I.9, we find] the words ‘the dharma is to be personally experienced.' Since it has been said that false imagination exists, there is no refuge other than self-awareness (uttaratantre ca/ pratyātmavedyo dharmaḥ/ ity evākṣaraṃ/ na cābhutaparikalpo 'stīti bruvataḥ svasaṃvedanād anyāc charaṇam)." Obviously, this kind of self-awareness that is a refuge is to be clearly distinguished from the ordinary notion of self-awareness (2), which basically means that all beings are aware of their own direct experiences, such as being happy or sad. The Seventh Karmapa's Ocean of Texts on Reasoning (Chos grags rgya mtsho 1985, 2:163) first equates self-awareness and personal experience in a general way: "Perception (the subject [in question]) is established to be free from conception through self-aware perception itself, because it is experienced through self-awareness as a cognition that does not appear as being suitable or not being suitable to conflate terms and referents. For, every person's conceptions that are based on apprehending names and referents as being suitable to be conflated are to be experienced personally by the experiencer that is self-awareness."Later, the Karmapa (ibid., 2:338) also identifies the personally experienced wisdom of a buddha's omniscience as an instance of self-awareness: "It is not contradictory for awareness to be what it is aware of. For, when this awareness knows the minds of others, it must be aware of knowing itself, and the wisdom of the knowledge of all aspects is [also] a personal experience of itself." In this vein, the Eighth Karmapa's Lamp says (19–20, 21, and 41): "The [cognizing] subject that is the type of realization that realizes this very [dharmakāya] does not depend on any other hosts of reference points, but is self-awareness by nature. Therefore, by virtue of this self-awareness's being pure through its very [own] purity, it is not dependent on anything else," and "the great Mādhyamika, venerable Asaṅga, holds that [during the vajra-like samādhi] at the end of the path of familiarization, in this very mind stream that will become a buddha and in which tathāgatahood abides, remedial self-awareness dawns and thus everything to be relinquished [at this point] is relinquished without exception," and "liberation is to have attained the mastery of self-aware wisdom over the sugata heart of one's own mind stream." In addition, the Lamp repeatedly identifies the realization of buddhahood as being self-awareness and self-arisen.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	596. Tib. Bdud 'joms 'jigs bral ye shes rdo rje.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1101. Tib. ye shes gzhan stong
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1230. DP "tathāgata wisdom" (de bzhin gshegs pa'i ye shes).
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1051. Tib. Ye shes rdo rje dpal bzang po.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	982. These five are Dogden Jampel Gyatso (Tib. Rtogs ldan 'jam dpal rgya mtsho; 1356–1428), Paso Chökyi Gyaltsen (Tib. Ba so chos kyi rgyal mtshan; 1402–1473), Drubchog Chökyi Dorje (Tib. Grub mchog chos kyi rdo rje, aka Dben sa myon pa—"The Crazy One from Wensa"; born fifteenth century), Wensapa Lobsang Tönyö Trubpa (Tib. Dben sa pa blo bzang don yod grub pa; 1504/1505–1565/1566), and Sangyé Yeshé (Tib. Sangs rgyas ye shes; 1525–1591). This transmission is called "Ganden ear-whispered lineage" or "Wensa ear-whispered lineage." Note though that the Paṇchen Lama's text does not mention Tsongkhapa as the origin of these Mahāmudrā teachings but says that they are the system of Chökyi Dorje. In fact, the members and contents of the short and long lineages of this transmission as presented here appear to have been established only at the time of Yeshé Gyaltsen (Tib. Ye shes rgyal mtshan; 1713–1797).
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1857. CMW ye shes kyi emended to ye shes kyis.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1375. Ibid., fol. 242a.5–7. The passage in "[ ]" is from this sūtra (de snying rje chen po'i sems skyes nas sems can thams cad yongs su bskyab pa'i phyir zag pa zad pa'i ye shes 'dris par byas pa las sems can rnams la lta bas phyir phyogs te / slar log nas so so'i skye bo'i sa na yang kun du snang ngo /). It seems that both the Sanskrit and DP are missing something here since the first part of this paragraph up through "in order to protect all sentient beings" is clearly an (unfinished) quotation, while the remainder is a further explanation of this quotation.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	2741. Ratnaguṇasaṃcayagāthā XII.3. Rin chen ye shes 2010 omits the fourth line and has "children of the victors"instead of "victors"in the second line.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	333. Tib. Ye shes 'byung gnas.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	222. Tib. Ye shes sde.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	291. Tib. Ye shes sde.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1420. With DP (chugs pa med pa thogs pa med pa'i ye shes kyi gzigs pa mnga ba'i de bzhin gshegs pa), I take asaṅgāpratihataprajñājñānadarśanam as a bahuvrīhi compound qualifying tathāgatatvam.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1858. CMW ye shes kyi shes pa emended to ye shes kyis shes pa.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	993. Bdud 'joms 'jigs bral ye shes rdo rje 1991, 191–205.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1226. DP "wisdom of the noble ones" ( 'phags pa'i ye shes).
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1847. CMW ye shes kyi rtog pas emended to ye shes kyis rtog pa'i.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	597. For details on Düjom Rinpoche's position on rangtong and shentong or coarse outer Madhyamaka and subtle inner Madhyamaka (or Great Madhyamaka), as well as buddha nature, see Bdud 'joms 'jigs bral ye shes rdo rje 1991, 162–216. Though he advocates the superiority of Great Madhyamaka to some degree, he also discusses the complementarity of rangtong and shentong as well as that of the second and third dharma wheels.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1523. DP gnas yongs su gyur pa 'jig rten las 'das pa rnam par mi rtog pa dang / de'i rjes la thob pa ye shes kyi rgyu can bral ba'i 'bras bu'i ming can gnas yongs su gyur ba'i rgyu yin. The general Buddhist abhidharma lists five types of results: (1) matured results, (2) dominated results, (3) results that accord with their cause, (4) results caused by persons, and (5) results of freedom (or separation). The latter is defined as "the exhaustion or relinquishment of the specific factors to be relinquished through the force of the remedy that is prajñā." Thus, in the general abhidharma, a result of freedom is defined as an absence of factors to be relinquished and thus is an unconditioned nonentity (while the other four results are conditioned entities). A nonentity is defined as "what is not able to perform a function,"but here as well as elsewhere in the Uttaratantra and RGVV, it is made clear many times that buddhahood, despite being unconditioned and a result of freedom, is able to perform the functions of accomplishing the welfare of all sentient beings and so on. The entire fourth chapter is ample testimony to that, representing the detailed answer to the question in RGVV's introduction to IV.13ff (J99), "It has been declared that buddhahood is characterized by being without arising and without ceasing. How is it then that from this unconditioned buddhahood, which has the characteristic of lacking functionality, effortless, uninterrupted, and nonconceptual buddha activity manifests functionality for as long as the world lasts?"In addition, Uttaratantra II.18– 20 describes enlightened activity in terms of eternal space-like buddhahood's being the cause for others experiencing pure objects of their six sense faculties. II.38–41 on the topic "manifestation"speaks about the undifferentiable space-like dharmadhātu's making efforts in accomplishing the liberation of beings through all kinds of appearances, thus being the cause for introducing beings to the path and maturing them. When introducing this topic, RGVV (J85) says, "Now, this tathāgatahood manifests as being inseparable from its unconditioned qualities, just like space. Nevertheless, since it is endowed with unique attributes, one should see that it, through its particular applications of inconceivable great means, compassion, and prajñā and by way of the three stainless kāyas (svābhāvika[kāya], sāmbhogika[kāya], and nairmāṇika[kāya]), manifests as the cause that brings about the benefit and happiness of beings in an uninterrupted, endless, and effortless manner for as long as [saṃsāric] existence lasts."RGVV on I.7 (J8) explicitly affirms that unconditioned buddhahood entails enlightened activity: "Even though it is unconditioned and has the characteristic of being inactive, from tathāgatahood all activities of the perfect Buddha unfold without effort in an unimpeded and uninterrupted manner until the end of saṃsāra." In this regard, it is noteworthy that the Tathāgatagarbhasūtra repeatedly emphasizes that the full revelation or manifestation of the tathāgata heart as buddhahood automatically entails the performance of buddha activity as its main characteristic, thus "describing a tathāgata primarily in terms of dynamic activity" (Zimmermann 2002, 65). Furthermore, SM 8c says that "suchness operates in accordance (anuvṛtti) with the welfare [of beings]."Yamabe (1997, n. 32) also refers to "the Hsien-yang sheng-chiao lun (Taishō 31, 581c5–8), which states that all the actions of the buddhas arise on the basis of the *asaṃskṛta-dharmakāya."
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	2416. RGVV (DP) gnas yongs su gyur pa 'jig rten las 'das pa rnam par mi rtog pa dang / de'i rjes la thob pa ye shes kyi rgyu can bral ba'i 'bras bu'i ming can gnas yongs su gyur ba'i rgyu yin. In RGVV, the whole paragraph beginning with this sentence belongs to the topic of the function (and not the fruition) of awakening, which—as HLS agrees—is only explained in Uttaratantra II.18–28, as being the function of twofold wisdom.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	769. Tib. Sne'u zur pa ye shes 'bar.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	326. Interestingly, the biography of Ra Lotsāwa Dorje Tra (Tib. Rva lo tsā ba rdo rje grags; born 1016) states that Ngog Lotsāwa, together with Dsen Kawoché, Nyen Lotsāwa Tarmatra (Tib. Gnyan lo tsā ba dar ma grags), and others had already studied the treatises of Maitreya with paṇḍita Prajñāna, a teacher of Dsen, at the dharma council at Toling (Tib. Tho gling) organized by King Dsedé (Tib. Rtse lde) in 1076. Rva Ye shes seng ge, Mthu stobs dbang phyug rje btsun rwa lo tsā ba'i rnam par thar pa kun khyab snyan pa'i rnga sgra (Zi ling: Mtsho sngon mi rigs dpe skrun khang, 1989), 206.2–8. According to this, the Uttaratantra and the Dharmadharmatāvibhāga would have been known already at least in the Toling area in western Tibet before they were transmitted to Dsen and Ngog by Sajjana.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	387. Tib. Nyang bran pa chos kyi ye shes.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	608. Tib. Rta nag pa rin chen ye shes.
When the Clouds Part	{{#arraymap: Asaṅga;Maitreya;Brunnhölzl, K.	;	@@@	@@@	}}	1586. DP omit "vision" (°nidarśanāc) and say "the wisdom of liberation that sees all objects to be known" (shes bya'i don kun gzigs pa'i grol ba'i ye shes).