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Lotsawa Workbench The Lotsawa Workbench is an initiative of the Tsadra Foundation research department. Currently, this is just a test and we welcome any comments and suggestions. We hope to invite collaboration from users and stakeholders from Dharma groups as well as academia. Please contact us if you are interested in developing this project with us: research AT tsadra DOT org.

Essentials

Full Entry Entry's details, including senses, etc.

Tib-Eng Tibetan-English dictionaries.

Tib-Tib Tibetan-Tibetan dictionaries.

Tib-Skt Tibetan-Sanskrit dictionaries.

Tib-Chi Tibetan-Chinese dictionaries.

TMs Translation memories (TMs) containing the current headword.

Scholarship Additional lexicographical resources.

ཡེ་ཤེས་

ye shes

Textual Attestation in Canonical and Non-Caninical Sources

Secondary Literature

Proper Name Indices and Databases

Additional Lexicographical and Textual Resources

(Near-)Synonyms

Hopkins Synonyms 2015 (Tibetan) The Uma Institute for Tibetan Studies Tibetan-Sanskrit-English Dictionary (Version: June 2015) Jeffrey Hopkins, Editor. Paul Hackett, Contributor and Technical Editor. Contributors: Nathaniel Garson, William Magee, Andres Montano, John Powers, Craig Preston, Joe Wilson, Jongbok Yi 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 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	ngag dbang ye shes	BDRC	TOL
'bri gung spyan snga shes rab 'byung gnas	'bri gung spyan snga shes rab 'byung gnas	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	'bro shes rab grags pa	BDRC	TOL
'brog mi dpal gyi ye shes	'brog mi dpal gyi ye shes		BDRC	TOL
'brog mi lo tsA ba	'brog mi lo tsA ba	shAkya ye shes spang mkhar mu gu lung pa	BDRC	TOL
'chad kha ba	'chad kha ba	'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	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	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		BDRC	TOL
Blo bzang ye shes bstan 'dzin rgya mtsho	blo bzang ye shes bstan 'dzin rgya mtsho		BDRC	TOL
Btsan kha bo che	btsan kha bo che	dri med shes rab	BDRC	TOL
Dechen Chökor Yongdzin, 4th	'jam dpal dpa' bo	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	shes rab rgyal mtshan shes rab mgon rton pa bzhi ldan	BDRC	TOL
Dpal ye shes snying po		dpal ye shes snying po Janagarbha	BDRC	TOL
Drukchen, 1st	'gro mgon gtsang pa rgya ras	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	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	lcags zam sprul sku	BDRC	TOL
Gnubs chen sangs rgyas ye shes	gnubs chen sangs rgyas ye shes		BDRC	TOL
Gnyags dz+nyA na ku mA ra	gnyags dz+nyA na ku mA ra	ye shes gzhon nu gnyags lo tsA ba	BDRC	TOL
Goshir Gyaltsab, 9th	ye shes bzang po	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	dbang phyug 'bar	BDRC	TOL
KaM ye shes rgyal mtshan	kaM ye shes rgyal mtshan	kaM ston ye shes rgyal mtshan skam ye shes rgyal mtshan		TOL
Karmapa, 11th	ye shes rdo rje	karma pa bcu gcig pa Karmapa, 11th	BDRC	TOL
Kun dga' ye shes rgya mtsho	Kun dga' ye shes rgya mtsho	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	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		BDRC	TOL
Lha sras dam 'dzin mu rub btsan po	lha sras dam 'dzin mu rub btsan po	ye shes rol pa rtsal lha sras lo tsA ba		TOL
Mdo mkhyen brtse	mdo mkhyen brtse	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	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	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	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		BDRC	TOL
Nyang bran pa chos kyi ye shes	nyang bran pa chos kyi ye shes	nyang bran chos kyi seng+ge	BDRC	TOL
O rgyan ngag dbang ye shes	o rgyan ngag dbang ye shes	'ba' ra ba ngag dbang ye shes	BDRC	TOL
Pad+ma ye shes	pad+ma ye shes			TOL
Rdo ring kun spangs chen po	rdo ring kun spangs chen po	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		BDRC	TOL
Rma sgom chos kyi shes rab	rma sgom chos kyi shes rab		BDRC	TOL
Rngog blo ldan shes rab	rngog blo ldan shes rab	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	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	rog ban shes rab 'od	BDRC	TOL
Rong ston shes bya kun rig	rong ston shes bya kun rig	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	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	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	thar lam rab 'byams pa kun dga' ye shes	BDRC	TOL
Shamarpa, 2nd	mkha' spyod dbang po	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	zhwa dmar gsum pa chos dpal ye shes Shamarpa, 3rd	BDRC	TOL
Shamarpa, 4th	chos grags ye shes	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	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	sog po lha dpal	BDRC	TOL
Chegompa Sherab Dorje (TOLID 7373)	lce sgom pa shes rab rdo rje	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	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	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	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	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	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)		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	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		BDRC	TOL
Drakpa Sherab (TOLID 2577)	grags pa shes rab	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	gra pa mngon shes (Title, Extended Wylie, Tibetan)	BDRC	TOL
Drilungpa Tsultrim Sherab (TOLID 13089)	bri lung pa tshul khrims shes rab		BDRC	TOL
Drokmi Pelgyi Yeshe (TOLID 11117)	brog mi dpal gyi ye shes	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	nam mkha' ye shes (Personal Name, Extended Wylie, )	BDRC	TOL
Nanam Yeshe De (TOLID 10904)	sna nam ye shes sde	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 ts&#257 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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	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	dka' chen ye shes rgyal mtshan yongs 'dzin ye shes rgyal mtshan	BDRC	TOL
Ye shes brtson 'grus	Ye shes brtson 'grus		BDRC	TOL
Ye shes dbyangs	ye shes dbyangs	a tsar ye shes dbyangs sba mi ye shes dbyangs	BDRC	TOL
Ye shes dpal 'byor	sum pa mkhan po ye shes dpal 'byor		BDRC	TOL
Ye shes mtsho rgyal	ye shes mtsho rgyal	mkha' 'gro ye shes mtsho rgyal mkhar chen bza'	BDRC	TOL
Ye shes sde	ye shes sde	sna nam ye shes sde zhang ban+de ye shes sde	BDRC	TOL
Zhang rin chen ye shes	zhang rin chen ye shes		BDRC	TOL
Zhang thang sag pa ye shes 'byung gnas	zhang thang sag pa ye shes 'byung gnas		BDRC	TOL

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

Book	Author/Translator	Note
Myriad Worlds (2003)	'jam mgon kong sprul Kalu Rinpoché Translation Group McLeod, I. McLeod, I.	21. These accounts are to be found in '"`UNIQ--nowiki-00000000-QINU`"'Du shes* gsum ldan spong ba pa'i gzugs brnyan padma gar gyi dbang phyug phrin las 'gros 'dul rtsal gyi rtogs pa brjod pa'i dum bu smrig rgyu'i bdud rtsi*, a text written by Kongtrul himself describing his previous incarnations. See note 1 above.
Myriad Worlds (2003)	'jam mgon kong sprul Kalu Rinpoché Translation Group McLeod, I. McLeod, I.	21. These accounts are to be found in '"`UNIQ--nowiki-00000008-QINU`"'Du shes* gsum ldan spong ba pa'i gzugs brnyan padma gar gyi dbang phyug phrin las 'gros 'dul rtsal gyi rtogs pa brjod pa'i dum bu smrig rgyu'i bdud rtsi*, a text written by Kongtrul himself describing his previous incarnations. See note 1 above.
When the Clouds Part	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	Asaṅga Maitreya Brunnhölzl, K.	1478. DP sems nges par rtogs pa dang / sems yang dag par shes* pa la ni / chos nyid kyi rtogs pa dang / chos nyid kyi rigs pa yin no. VT (fol. 13v7–14r1) glosses "realization" (saṃjñāpanaṃ) as prabodhaḥ*.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2611. This passage is almost literally found at the end of RGVV's above-mentioned quote from the Avataṃsakasūtra about the canvases with a trichiliocosm drawn on them (J24; D4025, fol. 87a.4–5). As mentioned before, the Sanskrit pratyabhijñā (Tib. so sor mngon par shes* pa*) for "recognizing"can also mean "to remember" and "to come to one's self or to recover consciousness,"which is quite fitting here in the sense of (re)awakening to one's true nature of being a buddha.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1023. The Uttaratantra teaches two different models of the causal relationship between the seven vajra points. The first model in I.3 identifies the three jewels and the basic element as causes (or as three conditions and one cause, respectively) and the last three vajra points, as results. The second model in I.23 and I.26 as well as RGVV on I.2 describes the basic element as the cause, the last three vajra points as conditions, and the three jewels as results. Ngog Lotsāwa refers to these two models as "the cycle of the nonabiding nirvāṇa" and "the cycle of the three jewels," which he describes extensively at the beginning of his commentary (Rngog lo tsā ba blo ldan shes rab 1993b, fols. 2a.2–6a.5). For details, see Kano 2006, 136–47 and 370–82, and CMW on Uttaratantra I.26.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1505. With Takasaki, the Sanskrit of this line could also be read as "everything is to be understood as being empty in all respects,"but I read it following DP shes bya thams cad rnam kun stong pa zhes.
When the Clouds Part	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	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	Asaṅga Maitreya Brunnhölzl, K.	1888. As mentioned before, the Uttaratantra teaches two different models of the causal relationship between the seven vajra points. Model (1) in I.3 identifies the three jewels and the basic element as causes (or as three conditions and one cause, respectively) and the last three vajra points as results. Model (2) in I.23 and I.26 as well as RGVV on I.2 describes the basic element as the cause, the last three vajra points as conditions, and the three jewels as results. The beginning of Ngog Lotsāwa's commentary (Rngog lo tsā ba blo ldan shes rab 1993b, fols. 2a.2–6a.5) elaborates on these two models and calls them (1) "the cycle of the nonabiding nirvāṇa" and (2) "the cycle of the three jewels" (for details, see Kano 2006, 136–47 and 370–82). YDC (244–45) uses almost identical terms for these two cycles ("the cycle of nirvāṇa" and "the cycle of the three jewels") in terms of the relationship between the seven vajra points and their definite number but otherwise differs in several points from Ngog. (1) In terms of the cycle of the three jewels, the vajra points are definite as seven—the three that are results and the four that are the cause and the conditions. The three jewels are definite as the three results because they are the objects of refuge that are the results of those who wish for liberation, who are definite as having three dispositions (śrāvakas, pratyekabuddhas, and bodhisattvas). Or, the three jewels are gradually accomplished on the last three bhūmis (see RGVV; J3–4), while all three are perfectly accomplished on the buddhabhūmi. As for the cause and the conditions being definite as four, the basic element is the substantial cause, while the remaining three vajra points are the cooperating conditions. Here, there are two modes in which this happens: (a) the close causes included in a single mind stream and (b) the distant causes included in different mind streams. (1a) The basic element from the path of accumulation up through the seventh bhūmi is the cause. The triad of profound awakening on the eighth bhūmi, the qualities of wisdom on the ninth bhūmi, and consummate enlightened activity on the tenth bhūmi represents the three conditions. Through these four that are the cause and the conditions coming together at the end of the continuum of the ten bhūmis, the three jewels are directly accomplished. (1b) The basic element in one's own mind stream during the time of its not having awakened is the cause. The triad of awakening, the qualities, and enlightened activity that has already manifested in the mind stream of someone else represents the conditions. This is so for the following reasons. By virtue of profound awakening, that other awakened person teaches one the profound and by virtue of the qualities, the vast. By virtue of enlightened activity, one is made to directly engage in these two. In that way, the three jewels are accomplished progressively by virtue of the awakening of the basic element in one's own mind stream. There is no flaw in three results arising from a single cause because this single cause accomplishes those three results through the power of the three conditions—by virtue of the condition of awakening, the Buddha is accomplished; by virtue of the qualities, the dharma is accomplished; and by virtue of enlightened activity, the saṃgha is accomplished. This is what the former masters say. Nevertheless, the three jewels that are the ultimate results are one and only labeled as three. Also, the meaning of attainment here refers only to what has been present primordially in a self-arisen manner finally becoming manifest. (2) According to the cycle of nirvāṇa, the three of awakening, the qualities, and enlightened activity represent the results. Among them, awakening is one's own welfare, while the sambhogakāya and nirmāṇakāya promote the welfare of those to be guided who are close and distant, respectively. Thus, in terms of the two welfares, the results are definite as three. The basic element is the cause, and the three jewels are the conditions. For, by virtue of the Buddha, the dharma, and the saṃgha performing the activities of the teacher, the path, and the companions, the basic element awakens and thus is accomplished as the results that consist of awakening and so on. It may be objected that the basic element is not tenable as a cause because it is the expanse—emptiness. Though it is not tenable as a cause that produces something, it is suitable as a cause of becoming free because the three jewels are nothing but the stained basic element's having become stainless. Nor is it the case that the three jewels and the three of awakening, the qualities, and enlightened activity are repetitious because there is the difference of their being either causes or results in the context of these two cycles. See also the presentation of these two cycles in a text by Sherab Jungné (Tib. Shes rab 'byung gnas; 1187–1241), the nephew and successor of Jigden Sumgön (Roberts 2011, 398–400).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1151. In the Dhāraṇīśvararājasūtra, in terms of their respective functions, the ten powers, four fearlessnesses, and eighteen unique qualities are described as "buddha activities" and are numbered as such up to thirty-two. Thus, the sūtra does not contain a separate section on thirty-two kinds of buddha activity apart from this description of the functions of the ten powers, four fearlessnesses, and eighteen unique qualities. This section is followed by a further general discussion of buddha activity (D147, fols. 215a.3–217a.4), which includes the example of purifying a beryl. For further details and variations on the correspondences and the contents of the passages in RGVV about the qualities of the three jewels up through the thirty-two kinds of enlightened activity of buddhas as presented in the Dhāraṇīśvararājasūtra, see CMW (435–52) and Rngog lo tsā ba blo ldan shes rab 1993b (fols. 9a.6–19a.1; translated in Kano 2006, 391–414), and GC (75.5–78.15; translated in Mathes 2008a, 304–11).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1525. VT (fol. 14r4–5) glosses "powerful form" (vibhūtirūpaṃ) as "the excellence or accomplishment of his own form" (svarūpasaṃpatti) and "objects" (artha) as "buddha realms and so on."DP dbang 'byor gzugs don corresponds to the Sanskrit vibhūtirūpārtha but Ut (D) has 'byung med gzugs don ("nonelemental forms and objects"), which is also found in the versions in most Tibetan commentaries (such as GC, HLS, and JKC) and commented on accordingly. Rongtön's commentary (Rong ston shes bya kun gzigs 1997, 160) says that vibhūti can mean either "powerful" or "nonelemental,"but that it here means the former.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1918. Rngog lo tsā ba blo ldan shes rab 1993b, fol. 8a.4–5.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1143. Dhāraṇīśvararājasūtra, D147, fol. 215b.1–7. GC (41.11–24) explains "the dharma wheel of irreversibility" as follows. Since wisdom is irreversible on the eighth bhūmi, it is called "the bhūmi of irreversibility." This means that before that, some people become tired of sitting on a cushion and meditating, thus rising from their cushion as well as from their meditative equipoise. Thus, they do not have poised readiness for meditative equipoise. On the eighth bhūmi, bodhisattvas do not rise from their resting in meditative equipoise in the nature of nonarising. Therefore, it is referred to as "poised readiness for nonarising." Since it also means being irreversible from unarisen wisdom, the teachings that are primarily given on this bhūmi are called "irreversible." Since they are transferred into the mind streams of disciples, they are called a "wheel," which consists of the Dhāraṇīśvararājasūtra and the other sūtras belonging to this dharma wheel of irreversibility. Those to be guided directly by this dharma wheel are "sentient beings with various causal natures,"with "natures" referring to their dispositions. These sentient beings are the results arisen from different dispositions and thus possess them as their causes. This corresponds to the Saṃdhinirmocanasūtra speaking of "those who have entered all yānas." The fruition of this dharma wheel is "to enter the domain of the tathāgatas"—suchness or the nature of phenomena. Thus, such bodhisattvas realize the true nature of a tathāgata, such as knowing the minds of sentient beings in terms of the true nature of these minds, and, upon having become buddhas, attain the arhathood of the unsurpassable yāna. Therefore, they are called "unsurpassable venerable ones" (see also n. 1183 on "irreversible bodhisattvas"). As for the three dharma wheels with respect to the example of cleansing a beryl, GC (42.25–43.2) says that the first one washes away the afflictions that arise from views about a self. The second one purifies coarse and subtle thoughts of clinging to (real) entities. The third one purifies what are called "the appearances of objects in the mind" because these are obstructions to seeing the tathāgata heart well. Note that GC (44.20–74.26; Mathes 2008a, 243–304) goes into great detail in establishing the superiority of the third dharma wheel in all respects. The Eighth Situpa, in his introduction to the table of contents of the Derge Kangyur (Chos kyi 'byung gnas 1988, 52–53), says that the three wheels of turning the dharma as presented in the Dhāraṇīśvararājaparipṛcchāsūtra are the wheel that speaks of revulsion toward saṃsāra, the wheel about the three doors to liberation, and the irreversible wheel. As for the rationale behind this division, according to the Uttaratantra (II.41 and II.57–59), those to be guided enter the path of peace (of śrāvakas and pratyekabuddhas) through first being exhorted by way of the teaching on developing revulsion toward their attachment to saṃsāra. Then, through speaking about emptiness, they are matured in the mahāyāna. Finally, through the contents of the irreversible wheel, they engage in the object of all tathāgatas and receive the great prophecy about their own awakening (on the eighth bhūmi). The Seventh Karmapa's commentary on the Abhisamayālaṃkāra (Chos grags rgya mtsho n.d., 74–84) compares the three turnings in the Saṃdhinirmocanasūtra and the three stages in the Dhāraṇīśvararājaparipṛcchāsūtra, concluding that the first and second stages match perfectly in terms of both their topics and recipients, while the third ones are not the same. For the wheel of irreversibility in the Dhāraṇīśvararājaparipṛcchāsūtra corresponds to the teachings on the tathāgata heart in general and the third phase explained in the Uttaratantra. The Eighth Karmapa's commentary on the Abhisamayālaṃkāra (Mi bskyod rdo rje 2003, 1:32–35) agrees with this and elaborates as follows. "The wheel of prophecy"in the Uttaratantra is the dharma wheel that teaches that all sentient beings are endowed with the tathāgata heart. It is obvious that Maitreya coined this conventional terminology as a comment on the presentation in the Dhāraṇīśvararājasūtra. As for Maitreya's third "wheel of prophecy" and Nāgārjuna's third "wheel that puts an end to all views,"Karmapa Rangjung Dorje said that these two come down to the same essential point in a general way, in the sense that whatever is the final wheel must necessarily be the wheel that teaches freedom from reference points. However, more specifically, Nāgārjuna's final "wheel that puts an end to all views" states nothing but sheer freedom from reference points, while Maitreya's final "wheel of prophecy" explains that wisdom free from reference points is the distinctive feature of what is to be experienced by personally experienced wisdom. This is the only difference in terms of these two wheels not representing the same essential point. As for what is of expedient and definitive meaning in the three wheels in the Uttaratantra, the Eighth Karmapa quotes the great Kashmiri paṇḍita Ratnavajra as follows: "The wheel that introduces to the path of peace is the expedient meaning. The wheel of maturation is the wheel that is predominantly of definitive meaning and contains some parts of expedient meaning. The wheel of prophecy is the wheel of nothing but the definitive meaning." According to the Seventh Karmapa (Chos grags rgya mtsho n.d., 85), in themselves, the Dhāraṇīśvararājaparipṛcchāsūtra and the Uttaratantra do not explicitly make a distinction in terms of expedient and definitive meaning. However, Asaṅga's RGVV (J76; D4025, fols. 113b.7–114a.4) states that Uttaratantra I.155, through saying that the buddha heart is empty of adventitious stains but not empty of being the buddha heart, teaches the unmistaken emptiness by virtue of its being free from the extremes of superimposition and denial. Thus, implicitly, these texts hold that statements about the buddha heart's being empty (of itself) are of expedient meaning. Ngog Lotsāwa's commentary on the Uttaratantra (Rngog lo tsā ba blo ldan shes rab 1993b, fols. 1b.2–2a.1) also connects the dharma wheel of irreversibility with the Uttaratantra, saying that the latter explains the true reality of the meaning of the mahāyāna—the intention of the sūtras of definitive meaning (the irreversible dharma wheel), which teach the dharmadhātu as the single principle. The other four Maitreya works, through explaining the meanings of the sūtras of expedient meaning, make beings into suitable vessels for this perfect dharma because they present seeming reality as well as the ultimate that is based on the thinking of others. For further details on the three turnings of the wheel of dharma, see Bu ston rin chen grub 1931, 2:45–56; Brunnhölzl 2004, 527–49; Brunnhölzl 2010, 23–28 and 213–15; and Brunnhölzl 2012a, 48–49).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	579. Tib. 'Jam dbyangs gsar ma shes rab 'od zer.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	871. Tib. Lce sgom shes rab rdo rje.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1831. In analogy to the passage in the text below about the unconditioned basic element that cannot be disconnected, CMW bral is extended to bral shes* pa*.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	572. Tib. 'Bro lo tsā wa shes rab grags.
When the Clouds Part	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	Asaṅga Maitreya Brunnhölzl, K.	1450. DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes* gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /*).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1300. I follow MB °jñānaraśmayaḥ and DP ye shes* kyi 'od zer* against J °raśmayaḥ.
When the Clouds Part	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	Asaṅga Maitreya Brunnhölzl, K.	1057. Tib. Nyang bran pa chos kyi ye shes.
When the Clouds Part	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	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	Asaṅga Maitreya Brunnhölzl, K.	596. Tib. Bdud 'joms 'jigs bral ye shes rdo rje.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1315. J omits this word, but see MB anāsravābhijñā° and DP zag pa med pa'i mngon par shes* pa*.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1101. Tib. ye shes* gzhan stong*
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	259. Tib. Rog shes rab 'od.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1230. DP "tathāgata wisdom" (de bzhin gshegs pa'i ye shes).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	272. Rong ston shes bya kun gzigs 1997, 75–76.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	555. Note also that Rongtön's very brief and rather generic Stages of Meditation on the "Uttaratantra" (Rong ston shes bya kun gzigs 1999, 529) explicitly states that there is a meditative tradition of practicing the contents of the Uttaratantra, saying that he presents the manner of making the Uttaratantra a living experience by summarizing the meaning that is explained in Nāropa's pith instructions (though Rongtön's text contains no details on this).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	324. Tib. Grva pa mngon shes. He was a tertön and was also instrumental in the transmission of the four medicine tantras in Tibet.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1051. Tib. Ye shes rdo rje dpal bzang po.
When the Clouds Part	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	Asaṅga Maitreya Brunnhölzl, K.	1532. For the last two lines, C has "It is the matrix because it has the nature of stainless wisdom and pure attributes" (corresponding to amalajñānaśukla°), which is the preferred reading of Schmithausen. However, my translation follows MB padaṃ tad amalajñānam (MA amalaṃ jñānam) śukla°, which is confirmed by DP dri med shes* de dkar po yi / chos kyi rten yin phyir na gnas* /. In the Yogācāra system in general, as exemplified by Mahāyānasaṃgraha I.48, the usual distinction between the vimuktikāya and the dharmakāya is that the former designates the removal of only the afflictive obscurations as attained by śrāvaka and pratyekabuddha arhats, while the latter represents the removal of both afflictive and cognitive obscurations as well as the possession of all buddha qualities. Thus, when speaking about the dharmakāya as the actual state of buddhahood in a general sense, it is understood that both types of obscurations have been relinquished in it, and it is in this sense that it can be said that the dharmakāya includes the vimuktikāya. Here, the Uttaratantra describes these two kāyas as the two aspects of relinquishment (purity) and realization (wisdom), respectively, of unconditioned perfect buddhahood, without relating them to any distinction between buddhas and arhats (more commonly, it is the svābhāvikakāya that is said to represent the aspect of the purity or the relinquishment of all obscurations). Note, however, that VT (fol. 14r5–6) glosses the vimuktikāya as "the sambhogakāya and the nirmāṇakāya free from the latent tendencies of the afflictions and so on" and its "perfection" (II.21c) as "the production of the accumulation of generosity and so on."Likewise, the vimuktikāya's being "understood in two ways" (II.22b) is glossed as "as the difference between sambhogakāya and nirmāṇakāya." As for II.21–26, most Tibetan commentaries agree that the nonconceptual wisdom of meditative equipoise (familiarizing with the wisdom of knowing suchness) perfects the vimuktikāya (the ultimate relinquishment), while the wisdom of subsequent attainment (training in the wisdom of knowing variety) purifies the stains of the dharmakāya (the ultimate realization). As for "the vimuktikāya and the dharmakāya being understood in two ways and in one way,"RYC (148–49) relates the two ways to the vimuktikāya (its being liberated from both afflictive and cognitive obscurations), while the one way pertains to the dharmakāya and consists of consummate wisdom. GC (479–80) agrees with describing the vimuktikāya in two ways and the dharmakāya in one way, saying that the former is uncontaminated (because of being free from the afflictive obscurations and their latent tendencies) and all-pervasive (because of lacking the obscurations of attachment and obstruction with regard to all knowable objects). The dharmakāya is unconditioned because it has the nature of being absolutely indestructible. YDC (344–45) explains that the vimuktikāya refers to buddhahood in terms of its aspect of relinquishment, while the dharmakāya refers to it in terms of the aspect of its qualities. Therefore, though śrāvakas and pratyekabuddhas make efforts in familiarizing with the lack of a self, they do not train in the entire variety of knowable objects and therefore only attain the vimuktikāya but not the dharmakāya. As for "being understood in two ways,"the vimuktikāya is to be understood in one of these two ways—being uncontaminated because afflictive and cognitive obscurations including their latent tendencies have ceased. The dharmakāya is to be understood in the other one of these two ways—being the wisdom that pervades all knowable objects because it engages them through lacking the obscurations of attachment that obscure suchness and the obscurations of obstruction that obscure variety. Both the vimuktikāya and the dharmakāya are to be understood furthermore in the one way that is common to them both—being unconditioned because they have the nature of being absolutely indestructible. Therefore, YDC says, through the Uttaratantra 's verses on the nature and the function of awakening, it is clearly taught that buddhas have the wisdom of self-appearance and that this existent wisdom is unconditioned, which is to be understood well by the intelligent. JKC (137–40) agrees with YDC on the vi-muktikāya's being uncontaminated because it is endowed with the relinquishment of lacking any contaminations. The dharmakāya is all-pervasive because it is endowed with the realization of pervading all knowable objects (Rong ston shes bya kun gzigs 1997, 161 and 'Ju mi pham rgya mtsho 1984b, 448.4 also show the same pattern). Both kāyas are unconditioned because they have the nature of not being produced by causes and conditions. Rongtön, GC, YDC, and JKC agree that these three characteristics of the vimuktikāya and the dharmakāya represent one's own welfare, while both kāyas are also the foundation of all pure attributes, which represents the welfare of others (RYC speaks only of the dharmakāya as being that foundation). Still, lines II.30ab "one's own welfare and that of others is taught through the vimuktikāya and the dharmakāya"are taken by all commentaries to mean that the vimuktikāya represents one's own welfare and the dharmakāya the welfare of others (which is basically just another way of looking at this). For the meanings of "everlasting," "putridity," and so on, in II.24cd–26ab, see CMW.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1857. CMW ye shes* kyi* emended to ye shes* kyis*.
When the Clouds Part	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	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	Asaṅga Maitreya Brunnhölzl, K.	2747. Dol po pa shes rab rgyal mtshan 1992b, fols. 12a.2–a.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2751. Rong ston shes bya kun gzigs 1997, 80–83.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	370. Tib. Shes rab rgyal mtshan.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	263. Tib. Nges shes sgron me (translated with a commentary in Pettit 1999, 194–413).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	333. Tib. Ye shes 'byung gnas.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2000. CMW yongs su dag shes* par bya ba'i don zhes pa sbyar bar bya'i gzhi* emended to yongs su dag par bya ba'i don zhes pa sbyang bar bya ba'i gzhi.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	327. See A khu Shes rab rgya mtsho, Dpe rgyun dkon pa 'ga' zhig gi tho yig, in Chandra 1963, vol. 3, no. 11338, which lists "an exposition of the Uttaratantra composed by the translator Su Gawé Dorje as his notes on what paṇḍita Sajjana taught" (paṇḍita sajjana'i gsung la lo tsā ba gzu dga' rdor gyi zin bris byas pa'i rgyud bla ma'i rnam bshad).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	369. Tib. Zangs dkar lo tsā ba 'phags pa shes rab.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	222. Tib. Ye shes sde.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2886. Rngog lo tsā ba blo ldan shes rab 1993a, fol. 86b.3–5.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	291. Tib. Ye shes sde.
When the Clouds Part	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	Asaṅga Maitreya Brunnhölzl, K.	2832. Dol po pa shes rab rgyal mtshan 1992, fols. 49b.5–50a.5.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	15. Dol po pa shes rab rgyal mtshan 1992a, 344–45. See also Stearns 2010, 316nn28–29.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2722. Rngog lo tsā ba blo ldan shes rab 1993b, fols. 28b.4–29b.2.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1842. CMW rtsol ba bya emended to btsal bar bya. 1843. Given that CMW's introduction accords so much with teachings on Mahāmudrā, it is quite peculiar that CMW here uses the term tha mal gyi shes* pa* not in its classical sense as the key term of Mahāmudrā (referring to mind's nature in its natural uncontrived state, and then usually translated as " ordinary mind") but in the sense of the truly ordinary states of mind that obscure mind's nature.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2842. Rong ston shes bya kun gzigs 1997, 143–45.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	554. Shes rab phun tshogs 2007, 9.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	438. Rong ston shes bya kun gzigs 1997, 53.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2202. Rngog lo tsā ba blo ldan shes rab 1993b, fols. 39b.5–40a.4.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1227. J pratyabhijñā (Tib. so sor mngon par shes* pa*) can also mean "to remember" and "to come to one's self" or "recover consciousness,"which is quite fitting here in the sense of (re)awakening to one's own true nature of being a buddha.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1092. Tib. Dol pa. This is probably Dol pa shes rab rgya mtsho (1059–1131), a student of Potowa Rinchen Sal.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1905. In accordance with RGVV and the identical correct phrase in CMW (434) in the text below, CMW byung ba'i shes* par shes rab kyis* is emended to byung ba'i shes* pas*.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1135. C, CMW (447–48), GC (30.9–14), and Ngog Lotsāwa's commentary (Rngog lo tsā ba blo ldan shes rab 1993b, fol. 16b.2) all confirm that this example comes from the Daśabhūmikasūtra. The corresponding passage says: "O sons of the victors, it is as follows. For example, to whichever extent pure gold is heated in a fire by a skilled goldsmith, to that extent it becomes refined, pure, and pliable as he pleases. O sons of the victors, likewise, to the extent that bodhisattvas make offerings to the buddha bhagavāns, make efforts in maturing sentient beings, and are in a state of adopting these kinds of dharmas that purify the bhūmis, to that extent their roots of virtue that they dedicate to omniscience will become refined, pure, and pliable as they please" (for the Sanskrit, see Mathes 2008a, 505).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	824. Tib. dkar po gcig thub. This term is found in the writings of Gampopa, Lama Shang, and some other early Kagyü masters. As a physician, Gampopa was of course familiar with this medical term for certain powerful remedies (plants and minerals) that are said to cure all diseases. However, the term occurs only three times in his preserved teachings. For example, in his Answers to Pamo Truba (Phag gru'i zhus lan; Collected Works, 1:472), he says that once the realization of the inconceivable nature of phenomena has arisen, it "becomes the single white panacea—knowing one, all is liberated" (dkar po chig thub gcig shes* kun grol song ba). A more substantial source for this term's being linked specifically with Mahāmudrā is the twelfth chapter (dkar po chig thub tu bstan pa'i le'u) of Lama Shang's Ultimate Profound Path of Mahāmudrā* (see Martin 1992, 290–92; the term is also mentioned at the end of chap. 9, p., 285). Just as the white panacea, Mahāmudrā is considered to be the single sufficient remedy for all diseases of mental affliction and obscuration, allowing mind to regain its own nature's fundamental sanity. The notion of any spiritual practice's being a single self-sufficient cause for awakening was criticized by Sakya Paṇḍita and others and even unjustly equated with the "view of Hvashang" (who, in one of his writings, also used the example of a single panacea). The latter view became a Tibetan stereotype for the exclusive cultivation of a thought-free mental state—as representing realization of the ultimate—along with a complete rejection of the aspect of means, such as the accumulation of merit and proper ethical conduct. However, the teachings on Mahāmudrā are far from merely advocating nonthinking or some type of mental blankness. This is also what Lama Shang explains, and the last verse of his above-mentioned chapter explicitly says that, as long as there is clinging to a self, karma and its maturation exist and it is essential to relinquish negative actions and accumulate merit. Later, Padma Karpo's Treasure Vault of the Victors (Padma dkar po 2005) gave a highly detailed account of all the main sources of the Mahāmudrā system and its relation to Madhyamaka, the sūtras, and the tantras, invalidating claims that Mahāmudrā is not found in the sūtras or that it is simply equivalent to the doctrine of Hvashang (for more details, see Broido 1987, D. Jackson 1990a, and Takpo Tashi Namgyal 1986, 97–108). "The view of Hvashang"refers to the approach ascribed by Tibetans to the Chinese Ch'an master Hvashang Mahāyāna from Dunhuang, as it is reported to have been refuted in the debate at Samyé by Kamalaśīla. This led to Tibetans henceforth, by decree of the king, largely adopting the Indian approach of the gradual path versus what was perceived as the "Chinese"model of instantaneous awakening. From that time onward in Tibet, Hvashang's name and view became a pejorative cliché freely applied to what certain people considered flawed Buddhist approaches in the above sense. However, there are a number of different Tibetan versions of the debate at Samyé, with the more verifiable one giving a different account of what Hvashang actually said. In addition, the Tibetan and Chinese documents on the debate found at Dunhuang differ greatly from the "official"Tibetan story. For example, Tibetan fragments of Hvashang's own teachings and Wang Hsi's Tun-wu ta-tch'eng cheng-li chüeh (which presents Hvashang and not Kamalaśīla as the winner in the debate) show Hvashang's view and meditation instructions to be much more refined and detailed than the usual indigenous Tibetan accounts. The Dunhuang documents also provide clear evidence that Ch'an teachings had been translated into Tibetan and continued to be transmitted in Tibet even after their supposed prohibition as one of the outcomes of the debate at Samyé. In any case, it was mostly due to subsequent intra-Tibetan disputes that this encounter and its issues gained such importance in Tibet. For the complexity of the events surrounding the debate at Samyé, see also Gomez 1983, Broido 1987, Karmay 1988, and D. Jackson 1990a.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	230. Rngog lo tsā ba blo ldan shes rab 1993b, fol. 4a.2–6.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	296. The ones used here include IM (155–56), BA (347–50), GC (4), Rong ston shes bya kun gzigs (1998, 142), Śākya mchog ldan (1988b, 239–41), HLS (129–32), Kun dga' grol mchog (1981, 82–84), Tāranātha (1982–1987, 4:483–89 and 4:491–514), 'Ju mi pham rgya mtsho (1984d, 5–6), JKC (4–10), TOK (1:460–61 and 2:543–44), Chos grags bstan 'phel (1990, 2–8), and Shes rab phun tshogs (2007, 2–9).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1858. CMW ye shes* kyi shes pa* emended to ye shes* kyis shes pa*.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	993. Bdud 'joms 'jigs bral ye shes rdo rje 1991, 191–205.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1469. Ibid., fol. 274b.2–4. D45.48 reads: "Therefore, Bhagavan, the tathāgata heart is the abode, support, and foundation of the [qualities] that do not abide as being different [from it], are connected [to it], and are known to be liberated from their cocoon (sbubs nas grol ba'i shes* pa can). Bhagavan, thus, the tathāgata heart is also the abode, support, and foundation of the external conditioned phenomena that are not connected [to it], do not abide as being different [from it], and are not known to be liberated (shes* pa grol ba ma lags pa)."
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1226. DP "wisdom of the noble ones" ( 'phags pa'i ye shes).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1177. In the Yogācāra system, the typical triad of "mind (citta/sems)," "mentation (manas/ yid)," and "consciousness (vijñāna/rnam shes)"refers to the ālaya-consciousness, the afflicted mind, and the remaining six consciousnesses.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2105. Rngog lo tsā ba blo ldan shes rab 1993b, fols. 27b.6–28a.4. 2106. GC (241.6–14) comments on I.24cd–25 that the main subject of the Uttaratantra* is the awakening (bhang chub) of a buddha (sangs rgyas). Since the first two reasons in I.25 teach the progression of the stains becoming pure, they teach the two aspects of being cleansed (bhang) and being purified (snags). Since the latter two reasons teach the qualities and their functions, they teach the two aspects of final realization (chub) and unfolding (ryas). In terms of the ground, the first two reasons mainly teach the basic element's aspect of being free from reference points because they teach that due to suffering and its origin being adventitious, they are primordially empty (and the basic element is empty of them). The latter two reasons mainly teach the aspect that the basic element abides as the phenomenon of basic awareness because they teach its qualities and activity. This is also the case because it is due to the basic element's aspect of being free from reference points that it represents the nirvāṇas of the three yānas by virtue of this aspect's being realized partially or in its entirety. It is due to the aspect of the basic element's being awareness that it represents the phenomena of saṃsāra because the entirety of saṃsāra arises from the ālaya-consciousness that represents a mere reflection of this phenomenon of awareness appearing. The Third Karmapa's autocommentary on his Profound Inner Reality (Rang byung rdo rje n.d., 21) explains the four inconceivable points as follows: "The [inconceivable] point of the ‘basic element' is that the buddha heart is [primordially] not tainted by any stains, but does not become buddhahood until all afflictive and cognitive stains have been relinquished. The [inconceivable] point of awakening is that [the basic element] is associated with these stains since beginningless time, but because these stains are adventitious, they are not established as any real substance. The [inconceivable] point of the qualities [of awakening] is that the sixty-four qualities of buddhahood exist in all sentient beings right now in a complete way, but if they are not triggered through the condition of the immaculate dharmas (the natural outflow of the utterly stainless dharmadhatu), their power does not come forth. [The inconceivable point of enlightened activity is that] there is no difference in enlightened activity's [effortless, spontaneous, and nonconceptual] operation in terms of all sentient beings and buddhas being either the same or different. Thus, its inconceivability is its being free from all expressions, yet serving as the basis for all expressions." For more details, see Brunnhölzl 2009, 129–31.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1847. CMW ye shes* kyi rtog pas* emended to ye shes* kyis rtog pa'i*.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	718. Compare GC's explanation in the section "Gö Lotsāwa's Unique Mahāmudrā Interpretation of the Uttaratantra" that all five levels of the completion stage of the Guhyasamājatantra are also found in a passage of the Laṅkāvatārasūtra. Sahajavajra's Tattvadaśakaṭīkā on 7cd (P3099, fols. 190b.1–191a.2) explains that mental nonengagement does not refer to a complete absence of mental engagement, such as closing one's eyes and then not seeing anything like a vase or a blanket at all. Rather, mental nonengagement refers to the very nonobservation of a nature of entities, be it through analysis or the guru's pith instructions. Therefore, mental nonengagement with regard to characteristics means nothing but fully penetrating the very lack of characteristics. To think, "This is unthinkable and nonconceptual," is just thinking, but mental non-engagement does not mean that there is absolutely no cognition of the lack of nature. Padma dkar po (2005, 38–42) gives three meanings of amanasikāra, supporting them with the Saṃvarodayatantra, the Hevajratantra, and the Mañjuśrīnāmasaṃgīti, respectively. (1) The letter i in that term represents a locative case (referring to a place or a basis), with a location or basis being what is negated by the first letter a. Thus, the term refers to there being no location, basis, or support on which to focus. Hence, to hold one's mind firmly on its focal object through the mode of apprehension of the mental factor of mental engagement is necessary during the practice of ordinary forms of calm abiding, but here this is to be stopped. (2) Without considering the locative i, what is negated through the first letter a is mental engagement, that is, mental activity. This refers to eagerly engaging in the mode of apprehension of the mental factor, impulse, or intention (cetanā), which is the mental activity of mental formation—mind's engaging in virtue, nonvirtue, and what is neutral. The eight formations or applications are needed in order to remove the five flaws in ordinary calm abiding, but Mahāmudrā meditation is free from doing and does not arise from accumulating. All mental activities are presented here as entailing reference points or focal objects, so what is taught by this is the utter peace of all reference points or focal objects. Therefore, it is said: To the one who does not think through imagination, Whose mind does not abide at all, Who is without mindfulness, is without mental engagement, And is without focus, I pay homage. (3) The initial a in amanasikāra stands for prajñāpāramitā and all expressions for nonduality, such as nonarising (anutpanna) and nonceasing (anirodha). Thus, the term means to mentally engage in a proper manner in this meaning of the letter a. In terms of the vajrayāna, nonduality refers to the union of prajñā and means, which has the nature of great bliss since this bliss arises from that union. In terms of the pāramitāyāna, duality refers to apprehender and apprehended, me and what is mine, or cognition and what is to be cognized, which will always be dual for as long as there is mental flux. The identitylessness of all phenomena that is free from all flux and without any reference points arises as the kāya whose character is the nature of phenomena, which is nondual in essence. This arising of nonduality is specified by the aspect of nonarising and therefore is called "the dharma of nonarising." Dpa' bo gtsug lag phreng ba (n.d., 325) explains mental nonengagement as follows: "Its meaning is to rest one-pointedly on the focal object [of meditation], without being distracted by other thoughts. If this [one-pointed resting] were stopped, all samādhis would stop. Therefore, in general, ‘mental nonengagement' has the meaning of not mentally engaging in any object other than the very focus of the [respective] samādhi. In particular, when focusing on the ultimate, [mental nonengagement] has the meaning of letting [the mind] be without even apprehending this ‘ultimate.' However, this should not be understood as being similar to having fallen asleep." In brief, amanasikāra can be understood as either (1) no engagement in the mind, (2) no engagement of or by the mind, or (3) proper mental engagement in the meaning of prajñāpāramitā. In his Ri chos kyi rnal ̓byor bzhi pa phyag rgya chen po snying po ̓i don gyi gter mdzod (Rgyal ba yang dgon pa 1984, 1:247–48), the early Drugpa Kagyü master, Gyalwa Yanggönpa (Tib. Rgyal ba yang dgon pa; 1213–1258), interprets mental nonengagement (Tib. yid la mi byed pa) as an absence of mental engagement in the sense of not dwelling in mentation (yid), being liberated from mentation, or transcending mentation. More specifically, he explains the term through its component "mentation," which he, following classical Yogācāra teachings, presents as twofold—being afflicted and being what triggers the other six active consciousnesses. He says that with thoughts and imagination functioning as the cognizing subjects of bases of mistakenness, "mental nonengagement" means that these engagers do not engage in such a way. With this understanding of the term, even when there is mental nonengagement in this sense, there is still engagement in one's own mind. This means that however the ālaya-consciousness and the five sense consciousnesses may arise, their being self-lucid in a nonconceptual state is Mahāmudrā's very own basic ground. When the afflicted mind (nyon yid) looks inward at the ālaya-consciousness, it takes it to be a self. When the mental consciousness (yid shes) looks outward through the five sense gates, it breaks up the ālaya-consciousness into distinct objects. Thus, all the subjects and objects of this twofold mentation (yid) are the phenomena of saṃsāra, and all clinging to good and bad are just this mentation. To go beyond this and not dwell in it is Mahāmudrā in the sense of mental nonengagement. In other words, he says that "mental nonengagement" does not imply a complete stop of all mental activity but only of the dualistic mental engagements that appear as dealing with our assumed self and its separate objects. The same author's Ri chos yon tan kun 'byung gi lhan thabs chen mo (ibid., 2:76) adds that if the term "mental nonengagement" had been translated as "not dwelling in mentation," it would have been straightforward, but since it was translated as it is (lit. "not doing [anything] in mentation"), some people went a bit wrong. When they speak of "mental nonengagement in the past, present, and future," they take "mentation" as the subject and the three times as the objects and then say that not engaging in them is "mental nonengagement." However, the past, the future, the present, existence, nonexistence, saṃsāra, and nirvāṇa are all nothing but superimpositions by mentation anyway. Here, the point of mental nonengagement in the context of Mahāmudrā—be it understood as "not engaging in mentation" or "not dwelling in mentation"—is, in brief, not to dwell in either existence, nonexistence, past, future, saṃsāra, or nirvana. Thus, the terms "beyond mind" (blo 'das), "free from reference points," "union" (zung 'jug), and "Mahāmudrā" are all equivalent. Compare also the two meanings of amanasikāra explained in the section on the Eighth Situpa, and see the discussion of mental nonengagement in Sahajavajra's Tattvadaśakaṭīkā (Brunnhölzl 2007a, 177–81 and Brunnhölzl 2004, 52–57 and 310–20) for the significance and scope of this often misinterpreted term and its relation to Mahāmudrā.
When the Clouds Part	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	Asaṅga Maitreya Brunnhölzl, K.	407. VT (fols. 12v7, 13r2, 15r7) calls the basic verses mūla (III.4) and the commentarial verses vyākhyāśloka (I.64–65 and I.67–68). Jñānaśrīmitra's (c. 980–1040) Sākārasiddhiśāstra (in Jñānaśrīmitra, Jñānaśrīmitranibandhāvali, 503.20–22) calls the basic verses "mūla" (III.1) and the commentarial verses vivṛti (III.2–3; see also 502.17, 503.15, 536.22, and Schmithausen 1971, 124). Ngog Lotsāwa (Rngog lo tsā ba blo ldan shes rab 1993b, fol. 34b.4) calls the basic verses rtsa ba lta bu'i tshigs su bcad pa.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2622. This section of the text begins by contrasting the subject-object pairs of ordinary beings and noble ones. "Knowable objects" (Tib. shes bya) and the "cognitions" (Tib. shes pa) that cognize them only refer to the sphere of seeming reality. The ultimate subject and object, respectively, are nonconceptual wisdom ("the nature of phenomena") and the dharmadhātu, which are summarized in the term "dharmadhātu wisdom,"the fifth and most fundamental among the five wisdoms (such as mirrorlike wisdom). Needless to say, to speak of the ultimate subject and object is just on the conventional level, since personally experienced, self-aware wisdom is completely nonconceptual and nondual. Thus, to speak of wisdom (the nature of all phenomena) "perceiving" the dharmadhātu is just another way of saying that mind's luminous nature rests in itself in a completely uncontrived, nondual, nonconceptual, and nonreferential manner. Unlike Shentongpas who equate the nature of phenomena with wisdom as the cognizing subject, Rangtongpas usually take the nature of phenomena to be nothing but emptiness (the object), while nonconceptual wisdom is a part of seeming reality. Emptiness is said to pervade all seeming and ultimate subjects and objects alike, which is considered as the equality of saṃsāra and nirvāṇa. In the shentong system, to say that the dharmadhātu pervades the knowable objects and cognitions of ordinary beings, but has absolutely no connection to them is the same as the repeated statement above that the sugata heart, just as space, is the foundation of the adventitious stains, but is not connected to them. Next, there is a reference to Maitreya's Dharmadharmatāvibhāga, in which "phenomena"refer to all subjects and their objects within the sphere of the dualistic mind, which are none other than the sum of the adventitious stains (or saṃsāra). "The nature of phenomena" is discussed in this text in great detail under the topic of "fundamental change." The nature of this fundamental change is explained as suchness's having become free from all adventitious stains, which means that these stains no longer appear, while only suchness itself appears. The basis or foundation of this fundamental change is described in detail as nonconceptual wisdom. Though the Dharmadharmatāvibhāga does not call this nonconceptual wisdom "sugata heart" and does not explicitly say that it is not empty of itself, it describes four flaws that would occur if said fundamental change (and thus nonconceptual wisdom) did not exist, as well as four advantages that its existence entails. Also, as mentioned before, the text uses the examples of water, gold, and space in the same way as many other Yogācāra works do, such as the Madhyāntavibhāga, the Mahāyānasūtrālaṃkāra, and the Viniścayasaṃgrahaṇī (for details, see Brunnhölzl 2012b, 184–95, 250–98, and 305–28). As for the explanation in the last paragraph of the Lamp in the text above, it corresponds to RGVV's comments on Uttaratantra I.39 and describes how the realization of the noble ones resting in mind's luminous nature is nothing other than what is called "nonabiding nirvāṇa."To speak of the sugata heart as the nature of saṃsāra and nirvāṇa being inseparable is like saying that the appearances in a dream are actually nothing but the mind of the waking state, because it is the very same mind that is the basis for both dreams and the waking state. On the notions of "the nonabiding nirvāṇa" and "the inseparability of saṃsāra and nirvāṇa"from the perspective of the tathāgata heart, see also the first paragraph of section 2.3.4. and the last paragraph of section 2.4.3. in the text below.
When the Clouds Part	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	Asaṅga Maitreya Brunnhölzl, K.	1060. Tib. Shes rab brtson 'grus.
When the Clouds Part	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	Asaṅga Maitreya Brunnhölzl, K.	769. Tib. Sne'u zur pa ye shes 'bar.
When the Clouds Part	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	Asaṅga Maitreya Brunnhölzl, K.	387. Tib. Nyang bran pa chos kyi ye shes.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	608. Tib. Rta nag pa rin chen ye shes.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1079. Dol po pa shes rab rgyal mtshan 1992b.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2824. Rngog lo tsā ba blo ldan shes rab 1993b, fols. 42b.2–43a.2. Note that both Gyaltsab Darma Rinchen and Rongtön are greatly influenced by Ngog's comments (see in the text below). For further details on Ngog's position on tathāgatagarbha, which seeks to adapt the teaching of the Uttaratantra to the Madhyamaka understanding of emptiness, as well as its impact on later Tibetan commentators, see Kano 2006, 129–253 and 367–495 and Kano 2009.
When the Clouds Part	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).
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	1394. Here, DP insert the following two verses: The meaning of being permanent is its character of not changing into anything other Because it has the quality of being inexhaustible. The meaning of being everlasting is its character of being a refuge Because it is equal to the final end. The meaning of being peaceful is its true nature of nonduality Because it has the nature of being nonconceptual. Being eternal has the meaning of being indestructible Because it has the quality of being unfabricated. Note that these two verses are inserted in an awkward place in DP since they are sandwiched between the sentence that ends in "according to the [Anūnatvāpūrṇatvanirdeśa]sūtra" (mdo ji lta ba bzhin shes* par bya'o)* and the words "As it is said: . . ." (ji skad du), which indicate the beginning of the actual quote from that sūtra. Also, the two verses seem somewhat redundant because they are almost verbatim identical to both Uttaratantra I.79 and the quote from the Anūnatvāpūrṇatvanirdeśasūtra that follows them. GC (380) also notices the close similarity between the two verses and that sūtra quote and explicitly matches each of the two lines of these verses with the corresponding lines in the quote. In any case, Ut (DP) as well as all Tibetan commentaries consider these two verses to be part of the Uttaratantra.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	397. The works by Karma Gönshön and Karma Trinlépa are not available at present, though Dpal brtsegs bod yig dpe rnying zhib 'jug khang (2004, 1404 and 1405) lists a Rgyud bla ma'i 'grel pa rton pa bzhi ldan mkhas pa dga' byed (87 fols.) and a Rgyud bla ma'i bsdus don rton pa bzhi ldan mkhas pa dga' byed (7 fols.) by Karma Gönshön. A khu Shes rab rgya mtsho, Dpe rgyun dkon pa 'ga' zhig gi tho yig, in Chandra 1963, vol. 3, no. 11337, has a Rgyud bla ma'i ṭikka by that author.
When the Clouds Part	Asaṅga Maitreya Brunnhölzl, K.	2593. This refers to the typical Yogācāra triad of "mind (citta/sems)," "mentation (manas/ yid)," and "consciousness (vijñāna/rnam shes)" as indicating the ālaya-consciousness, the afflicted mind, and the remaining six consciousnesses. Shentongpas (such as Dölpopa, Jamgön Kongtrul Lodrö Tayé, and Mikyö Dorje in his commentary on the Abhisamayālaṃkāra) often speak of the "ālaya-consciousness"versus the "ālaya" or "ālaya-wisdom"in the sense of the sugata heart. According to Khenchen Tsültrim Gyatso Rinpoche, from a shentong point of view, the problem with the position that Tibetans call "Mere Mentalism" (taking smallest moments of self-aware consciousness free from the duality of apprehender and apprehended to be ultimately existent) is that it fails to realize that, ultimately, the ālaya and self-awareness are nothing but the luminous nature of the mind. Naturally, any attempt to establish the ālaya and self-awareness as really existing phenomena on the level of seeming reality cannot withstand Madhyamaka reasoning. In Mere Mentalism, self-awareness is the inward-facing aspect in each moment of consciousness (be it a sense consciousness, a thought, or an emotion) that experiences itself without being differentiable into an experiencer and what is experienced. Once the illusion of external objects is seen through, it is this self-awareness that realizes the absence of any subject-object duality and is itself free from such duality. This is called "the ultimate dependent,"which is equivalent to the perfect nature when understood as the dependent nature's being empty of the imaginary nature. The self-awareness (in the sense of the personally experienced wisdom of the sugata heart) that is discussed in the Lamp and other shentong texts operates on the level of ultimate reality alone and is never connected with afflictions or any states of mind of seeming reality, but is empty of both the imaginary and the dependent natures. Just as all phenomena depend on space for their existence and interactions, while space neither depends on, nor is connected to, them, all seeming phenomena—the adventitious stains—operate within the infinite space of the inseparability of mind's expanse and awareness, but this nature of the mind neither depends on, nor has any connection with, these stains. This is explained at length in Uttaratantra I.52–63. Without exception, the afflictions and the resulting karma and suffering of ordinary beings arise from "improper mental engagement,"that is, their fourfold mistakenness of taking what is impermanent to be permanent, what is suffering to be happiness, what is impure to be pure, and what lacks a self or identity to have a self or identity. From the perspective of the Uttaratantra and RGVV, even the opposites of these four (as realized by śrāvakas and pratyekabuddhas) are not "proper mental engagement." For, such proper mental engagement consists of "the power of yoga"—the nondual and nonconceptual meditative equipoise of realizing the four pāramitās of supreme permanence, bliss, purity, and self, which are beyond any clinging to the above four mistakennesses and their opposites (for details on these four pāramitās, see section 2.2.1. in the text below). Since such yoga entails the freedom from the duality of apprehender and apprehended, it lacks the fundamental ignorance of "improper mental engagement,"which is also known as "false imagination."

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