An epithet of a buddha.

A common description of buddhas. According to some explanations, “wisdom” refers to awakening, and “conduct” to the three trainings (bslab pa gsum) by means of which a buddha attains that awakening; according to others, “wisdom” refers to right view, and “conduct” to the other seven elements of the eightfold path.

A common description of buddhas. According to some explanations, “wisdom” refers to awakening, and “conduct” to the three trainings (bslab pa gsum) by means of which a buddha attains that awakening; according to others, “wisdom” refers to right view, and “conduct” to the other seven elements of the eightfold path.

An epithet of a buddha. Sometimes translated as “perfect in wisdom and conduct.” Here it is the fourth epithet through which the Buddha Śākyamuni is to be recollected.

An epithet of a buddha. Here it is the fourth epithet through which the Buddha Śākyamuni is to be recollected when experiencing fear, trepidation, or terror.

The Nibandhana explains this as a metaphor of the eye and the feet, which, operating together, allow one to move; knowledge, interpreted as either “right view” or as “the training in wisdom,” is like the eye, while the other seven parts of the noble eightfold path, or the two other trainings in discipline and samādhi, function as the “feet.” This explanation is also found in the sgra sbyor bam po gnyis pa commentary on the Mahāvyutpatti, which further clarifies that zhabs is here simply the honorific term for “foot” (caraṇa ni rkang pa). Thus, although it is not uncommon to translate caraṇa here with “conduct,” this loses the significance of the metaphor.

This term also has the literal meaning of “endowed with knowledge and feet.” The Nibandhana explains this as a metaphor of the eye and the feet, which, operating together, allow one to move; knowledge, interpreted as either “right view” or as “the training in wisdom,” is like the eye, while the other seven parts of the noble eightfold path, or the two other trainings in discipline and samādhi, function as the “feet.” This explanation is also found in the sgra sbyor bam po gnyis pa commentary on the Mahāvyutpatti, which further clarifies that zhabs is here simply the honorific term for “foot” (caraNa ni rkang pa).