• 84000
  • The Collection
  • The Kangyur
  • Discourses
  • General Sūtra Section
  • Toh 101

This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh101.pdf

དགེ་བའི་རྩ་བ་ཡོངས་སུ་འཛིན་པ།

Upholding the Roots of Virtue

Kuśala­mūla­saṃparigraha
འཕགས་པ་དགེ་བའི་རྩ་བ་ཡོངས་སུ་འཛིན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa dge ba’i rtsa ba yongs su ’dzin pa zhes bya ba theg pa chen po’i mdo
The Noble Great Vehicle Sūtra “Upholding the Roots of Virtue”
Ārya­kuśala­mūla­samparigraha­nāma­mahāyāna­sūtra

Toh 101

Degé Kangyur vol. 48 (mdo sde, nga), folios 1.a–227.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Leki Dé
  • Prajñāvarman
  • Jñānagarbha
  • Yeshé Dé

Imprint

84000 logo

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2020

Current version v 1.2.28 (2024)

Generated by 84000 Reading Room v2.26.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

Logo for the license

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

Options for downloading this publication

This print version was generated at 3.13pm on Wednesday, 18th December 2024 from the online version of the text available on that date. If some time has elapsed since then, this version may have been superseded, as most of 84000’s published translations undergo significant updates from time to time. For the latest online version, with bilingual display, interactive glossary entries and notes, and a variety of further download options, please see
https://84000.co/translation/toh101.


co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 15 sections- 15 sections
· Chapter 1: The Setting
· Chapter 2: Praising the Magnificent Display of Miracles
· Chapter 3: Praising the Merits of Engendering the Mind of Awakening and Pursuing the Sacred Dharma
· Chapter 4: Praising the Engendering of the Mind of Awakening
· Chapter 5: The Gathering of Bodhisattvas
· Chapter 6: Perseverance in the Bodhisattva’s Conduct, Exalted Intention, and Pursuit of the Sublime Dharma
· Chapter 7: The Perfect Teaching on the Exalted Intention
· Chapter 8: Inspiring to Uphold, Expressing, and Training in Engendering the Mind of Awakening
· Chapter 9: Engaging in Means, Abandoning the Sublime Dharma, and Encouraging the Bodhisattva to Uphold It
· Chapter 10: Bodhisattva Conduct
· Chapter 11: The Perfect Declaration of Going Forth
· Chapter 12: The Pure Retinue
· Chapter 13: Accomplishing the Gates of the Teachings
· Chapter 14: The Action of Absorption
· Chapter 15: The Benefit of Entrustment
tr. The Translation
+ 16 chapters- 16 chapters
1. The Setting
2. Praising the Magnificent Display of Miracles
3. Praising the Merits of Engendering the Mind of Awakening and Pursuing the Sacred Dharma
4. Praising the Engendering of the Mind of Awakening
5. The Gathering of Bodhisattvas
6. Perseverance in the Bodhisattva’s Conduct, Exalted Intention, and Pursuit of the Sublime Dharma
7. The Perfect Teaching on the Exalted Intention
8. Inspiring to Uphold, Expressing, and Training in Engendering the Mind of Awakening
9. Engaging in Means, Abandoning the Sublime Dharma, and Encouraging the Bodhisattva to Uphold It
10. Bodhisattva Conduct
11. The Perfect Declaration of Going Forth
12. The Pure Retinue
13. Accomplishing the Gates of the Teachings
14. The Action of Absorption
15. The Benefit of Entrustment
16. Epilogue
c. Colophon
n. Notes
b. Bibliography
g. Glossary

s.

Summary

s.­1

This sūtra, one of the longest scriptures in the General Sūtra section of the Kangyur, outlines the path of the Great Vehicle as it is journeyed by bodhisattvas in pursuit of awakening. The teaching, which is delivered by the Buddha Śākyamuni to a host of bodhisattvas from faraway worlds as well as a selection of his closest hearer students, such as Śāradvatī­putra and Ānanda, elucidates in particular the practice of engendering and strengthening the mind of awakening, as well as the practice of bodhisattva conduct for the sake of all other beings.


ac.

Acknowledgements

ac.­1

Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Thomas Doctor and James Gentry produced the translation and Andreas Doctor compared the draft translation with the Tibetan and edited the text.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

The generosity of the sponsors who made work on this text possible is gratefully acknowledged. Their dedication is as follows: For Huang Yi-Hsong, Huang Tsai Shun-Ching, and all sentient beings.


i.

Introduction

i.­1

Upholding the Roots of Virtue is one of the most extensive sūtras in the Tibetan Kangyur, spanning no fewer than 452 Tibetan pages. Apart from a brief summary of the text by Csoma de Körös in 1836,1 the sūtra has never, to our knowledge, received sustained scholarly attention. While the Sanskrit source text appears to have disappeared, we do have translations of this sūtra into Chinese and Tibetan. The Chinese translation, Fo shuo hua shou jing 佛說華手經 (Taishō 657), was produced by the renowned translator Kumārajīva (344–413 ᴄᴇ), who completed the translation toward the end of his life in 406, while residing in the former Chinese capital of Chang’an. The Tibetan translation was produced approximately four centuries later. This might suggest that the sūtra enjoyed some popularity in Indian Buddhist circles during the heyday of Great Vehicle thought and practice. Unfortunately, however, we have not been able to locate any citations from this sūtra in the commentarial works of Indian scholars. Complicating matters further, although the Chinese translation generally corresponds fairly closely with the Tibetan, the Chinese is divided into thirty-five chapters, but the Tibetan into only fifteen. Much remains to be explored, therefore, concerning the history of this sūtra’s formation and transmission.

Chapter 1: The Setting

Chapter 2: Praising the Magnificent Display of Miracles

Chapter 3: Praising the Merits of Engendering the Mind of Awakening and Pursuing the Sacred Dharma

Chapter 4: Praising the Engendering of the Mind of Awakening

Chapter 5: The Gathering of Bodhisattvas

Chapter 6: Perseverance in the Bodhisattva’s Conduct, Exalted Intention, and Pursuit of the Sublime Dharma

Chapter 7: The Perfect Teaching on the Exalted Intention

Chapter 8: Inspiring to Uphold, Expressing, and Training in Engendering the Mind of Awakening

Chapter 9: Engaging in Means, Abandoning the Sublime Dharma, and Encouraging the Bodhisattva to Uphold It

Chapter 10: Bodhisattva Conduct

Chapter 11: The Perfect Declaration of Going Forth

Chapter 12: The Pure Retinue

Chapter 13: Accomplishing the Gates of the Teachings

Chapter 14: The Action of Absorption

Chapter 15: The Benefit of Entrustment


Text Body

The Translation
The Noble Great Vehicle Sūtra
Upholding the Roots of Virtue

1.
Chapter 1

The Setting

[B1] [F.1.b]


1.­1

Homage to all the buddhas and bodhisattvas!


1.­2

Thus did I hear at one time. The Blessed One was at the Kalandaka­nivāpa in the Veṇuvana, near Rājagṛha‍—an abode for those who practice concentration, an abode for those who do not abide, an abode for those who dwell in emptiness, an abode for those who dwell in signlessness, and an abode for those who dwell in wishlessness. The Blessed One was there together with a great saṅgha of one hundred thousand monks, all of whom talked only little, remained in solitude, and diligently practiced meditative seclusion.


2.
Chapter 2

Praising the Magnificent Display of Miracles

2.­1

Present within the gathering was a youth by the name of Padmaśrīgarbha. He now rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One. As he faced the Blessed One, the following thoughts arose in his mind: “I wish to request the gateways of the Dharma from the Thus-Gone One. I wish to receive the vajra words. I wish to request the words for practice that are without interruption. I wish to request the words that overcome all other statements, the words of progressive discernment,12 the words wherein all teachings of the Dharma are contained. If the noble sons and daughters practice such a gateway seal, they will attain the stainless eye that sees all phenomena and they will gain expertise regarding the mind. Ah, Blessed One, in the past I have borne my armor through the accumulation of intentions and practical deeds. Thus, you will be aware of my roots of virtue from the past, arisen through the accumulation of intentions and applications.”


3.
Chapter 3

Praising the Merits of Engendering the Mind of Awakening and Pursuing the Sacred Dharma

3.­1

Present in the gathering was a certain Dṛḍhamati­kumāra­bhūta, who now rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “Blessed One, with this gateway of the Dharma I have discovered something very precious. Blessed One, I shall henceforth practice this gateway of the Dharma in order to accomplish the Dharma. How so? From today on, Blessed One, I shall don a suitable armor to pursue and accomplish these Dharma teachings. In the future, in times to come, I shall never let my diligence wane until I have listened to the Dharma treasure of the Thus-Gone One’s domain.”


4.
Chapter 4

Praising the Engendering of the Mind of Awakening

4.­1

At that time there was in the east‍—beyond countless and limitless universes‍—a world known as Sound of Renown. Within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain had just prophesied that following himself the bodhisattva Luminous Sphere of Great Splendor, who was present in the gathering there, would awaken to unsurpassable and perfect buddhahood.


5.
Chapter 5

The Gathering of Bodhisattvas

5.­1

At that time there was in the east, beyond sixty-eight thousand innumerable universes, a universe known as Susthitamati, and within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Sky Family. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being by the name of Candra would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Candra, had noticed the light and heard the sound of the clear voice. [F.57.b] Now he approached the perfect buddha Sky Family and asked, “Blessed One, whose is this clear voice that we hear, and to whom does this radiance belong?”


6.
Chapter 6

Perseverance in the Bodhisattva’s Conduct, Exalted Intention, and Pursuit of the Sublime Dharma

6.­1

Aware of the great gathering of bodhisattvas, the blessed Śākyamuni now, while remaining on his seat, entered the absorption known as valiant progress. Emerging from that absorption, he entered the one known as the vajra essence. Emerging from that absorption, he next entered the one known as remaining within the abode without descriptions. Emerging from that absorption, he next entered the one known as the single array. Emerging from that absorption, he next entered the one known as the lion parasol. Emerging from that absorption, he next entered the one known as limitless accomplishment. Emerging from that absorption, he next entered the one known as the yawning lion. Emerging from that absorption, he next entered the one known as the king of light rays. Emerging from that absorption, he next entered the one known as the essence of the earth. Emerging from that absorption, he next entered the one known as no observation. When he had emerged from that absorption, he next entered the one known as the manifestation of the lion. Emerging from that absorption, he next entered the one known as the king of the sphere of the moon. Emerging from that absorption, he next entered the one known as the single array. Emerging from that absorption, he next entered the one known as numerous light rays. Emerging from that absorption, [F.114.a] he next entered the one known as the ocean. Emerging from that absorption, he next entered the one known as practicing all seals and ascertaining the sphere of reality. Emerging from that absorption, he next entered the one known as the display of infinite aspirations and focal points. Emerging from that absorption, he next entered the one known as the limitless accomplishment that is primary with respect to all phenomena. Emerging from that absorption, he next entered the one known as accomplishing the single focal point. Emerging from that absorption, he next entered the one known as remaining within the abode of all phenomena. Emerging from that absorption, he next entered the one known as the practice of the limitless light rays of noble lotus buddha. Emerging from that absorption, he next entered the one known as the stainless seal of mastery with regard to all phenomena. Emerging from that absorption, he next entered the one known as the royal seal of all phenomena. Emerging from that absorption, he next entered the one known as buddha emanations revealing the infinite leader. Emerging from that absorption, he next entered the one known as the armor of all sentient beings going beyond suffering. Emerging from that absorption, he next entered the one known as all phenomena as the sphere of the thus-gone ones’ engagement. Emerging from that absorption, he next entered the one known as buddha emanations revealing the infinite leader. Emerging from that absorption, he next entered the one known as bringing all objects into buddhahood. Emerging from that absorption, he next entered the one known as ascertainment of all phenomena unhindered with regard to past, future, or present. [F.114.b] Emerging from that absorption, he next entered the one known as the buddha-leader’s mastery of all phenomena. Emerging from that absorption, he next entered the one known as truly compiling all dharmas. Emerging from that absorption, he next entered the one known as the stable one. Emerging from that absorption, he next entered the one known as greatly increasing. Emerging from that absorption, he next entered the one known as the immutable. Emerging from that absorption, he next entered the one known as unperturbed. Emerging from that absorption, he next entered the one known as viewing and regarding all phenomena. Emerging from that absorption, he next entered the one known as universal illumination. Emerging from that absorption, he next entered the one known as seeing as the same. Emerging from that absorption, he next entered the one known as viewing and regarding. Emerging from that absorption, he next entered the one known as not viewing. Emerging from that absorption, he next entered the one known as unhinderedness and non-appropriation with respect to all phenomena. Emerging from that absorption, he next entered the one known as possessing the faculties. Emerging from that absorption, he next entered the one known as ascertaining the inexhaustible as inexhaustible. Emerging from that absorption, he next entered the one known as the inexhaustible focal point. Emerging from that absorption, he next entered the one known as the single focal point. Emerging from that absorption, he next entered the one known as the great array. Emerging from that absorption, he next entered the one known as the infinite array. Emerging from that absorption, he next entered the one known as the undaunted. [F.115.a] Emerging from that absorption, he next entered the one known as invoking the roots of virtue of all sentient beings. Emerging from that absorption, he next entered the one known as actualizing the roots of virtue of all sentient beings. Emerging from that absorption, he next entered the one known as pursuing all dharmas. Emerging from that absorption, he next entered the one known as illuminating. Emerging from that absorption, he next entered the one known as the pure experience of all phenomena. Emerging from that absorption, he next entered the one known as showing all phenomena. Emerging from that absorption, he next entered the one known as the pure light of all bodhisattvas. Emerging from that absorption, he next entered the one known as purifying the unobscured eyes of all the hearers. Emerging from that absorption, he next entered the one known as producing pure roots of virtue in the entire retinue without obscuration. Emerging from that absorption, he next entered the one known as stopping the sufferings of the animal realm and the world of the Lord of Death. Emerging from that absorption, he next entered the one known as producing roots of virtue by means of great love throughout all buddha realms. Emerging from that absorption, he next entered the one known as the immovable. Then, while the Blessed One was dwelling in the immovable absorption, the gods of the pure realms praised him in these verses:


7.
Chapter 7

The Perfect Teaching on the Exalted Intention

7.­1

The Blessed One then said to the venerable Śāradvatī­putra, “Śāradvatī­putra, there are three things that bodhisattvas should do, in terms of which to consider correctly everything there is to do and not to do. What are these three things? Śāradvatī­putra, they are as follows.

7.­2

“Because of the very things not to be done, the first thing to do is to pursue the sublime Dharma fully. Śāradvatī­putra, bodhisattvas should furthermore pursue the teachings of the buddhas without measuring them, so that even when they hear the profound teachings of the buddhas, they will be unafraid, enthusiastically try to penetrate to their depths, and not abandon them.


8.
Chapter 8

Inspiring to Uphold, Expressing, and Training in Engendering the Mind of Awakening

8.­1

“Śāradvatī­putra, bodhisattvas endowed with such an exalted intention should persevere in the correct view of sameness. Correct view means freedom from partiality. Alternatively, Śāradvatī­putra, correct view is so called because it sees correctly. Śāradvatī­putra, correct view is also so called because of sameness. [F.156.b] This is because, Śāradvatī­putra, the eyes are nirvāṇa and there is no nirvāṇa other than the eyes. The eyes and nirvāṇa are thus nondual, meaning indivisible into two. They are alike. How are they alike? They are alike in that the eyes and nirvāṇa are identical. The eyes are devoid of eyes. Nirvāṇa is devoid of nirvāṇa. The eyes are devoid of nirvāṇa. Nirvāṇa is devoid of eyes. The eyes and nirvāṇa are thus identical since neither ever existed. The same logic should also be applied to the ears, nose, tongue, body, and mind. Thus, the mind and nirvāṇa are alike. How are they alike? They are alike because mind and nirvāṇa are identical. Mind is devoid of mind. Nirvāṇa is devoid of nirvāṇa. Mind is devoid of nirvāṇa. Nirvāṇa is devoid of mind. Mind and nirvāṇa are nondual, meaning indivisible into two. They are devoid of thought since they are nothing that can be examined. Being empty by way of emptiness‍—this, Śāradvatī­putra, is what is called the ‘correct view.’ Since that view makes them the same, it is called the ‘correct view.’ Since all these have come to be the same, it is called the ‘correct view.’


9.
Chapter 9

Engaging in Means, Abandoning the Sublime Dharma, and Encouraging the Bodhisattva to Uphold It

9.­1

Then, a beggar called Vijayarakṣa came into the assembly and sat down. Having risen from his seat, he draped his robe over one shoulder, bowed to the Blessed One with palms joined, and said, “Blessed One, I do not want to fall off such a cliff, nor argue with the Thus-Gone One, but I do want to awaken to unexcelled and perfect awakening. So I am wondering, Blessed One, how can I, a poor and destitute person, fully awaken to buddhahood when I live off the wealth of others, gaining the luxury of a home through negative conduct and hardship? Perfectly accomplishing awakening is for great, sāla tree-like warriors, brahmins, and householders.”


10.
Chapter 10

Bodhisattva Conduct

10.­1

“Śāradvatī­putra, there are four qualities that bodhisattva great beings can possess to make them expert in resolving the nature of things as they are. They also give them an eloquence that is unobstructed, acute, limitless, and profound with respect to all dharmas. At that point the thus-gone ones comprehend their expertise in resolving things exactly as they are, as well as their acute and felicitous eloquence, and thus authorize them to guard the city of the Dharma for posterity.


11.
Chapter 11

The Perfect Declaration of Going Forth

11.­1

Then, seven years after a child called Vijayarakṣa was born, he joined that very same assembly and took his seat. The boy Vijayarakṣa now rose from his seat, bowed with palms joined to the Blessed One, and requested in verse:

11.­2
“I have heard the Dharma of the buddhas,
So I wish to request the armor.
The inspiration thus born in me
Compels me to think, may I too become like him!
11.­3
“Seer, through the gift of Dharma
I will invite all beings as guests.
I will speak in the words of the best of men.
I will do just that and nothing else.

12.
Chapter 12

The Pure Retinue

12.­1

“Ānanda, there are four qualities that bodhisattvas may have that will equip them with mindfulness, realization, intelligence, propriety, experience, and comportment. What are those four qualities? Ānanda, bodhisattvas apply effort to pursue such qualities. Once they have found them, they also become accomplished in those qualities. Adhering to them themselves, they also lead many other beings to uphold the same qualities. Leading them to uphold them, they also delight them with Dharma discourses and thus encourage them.”


13.
Chapter 13

Accomplishing the Gates of the Teachings

13.­1

Then, the bodhisattva Dṛḍhamati, who was seated in the assembly, rose from his seat, proffered his shawl, and said to the Blessed One, “I offer this garment to the Thus-Gone One as a Dharma covering to be offered to the awakened thus-gone ones of past, present, and future for the sake of eloquent explanations of this Dharma discourse, [F.210.b]/[F.211.b]83 and so that bodhisattva great beings who have perfectly embarked on bodhisattva conduct will become replete with buddha qualities.”


14.
Chapter 14

The Action of Absorption

14.­1

“Dṛḍhamati, if you have four qualities, they will enable you to accomplish that absorption and teach it to others. What are those four qualities? Apply diligence to attain that absorption and do not discard your efforts. When seated, enthusiastically preaching day and night, manifest the thus-gone ones seated at the supreme seat of awakening, or turning the wheel of Dharma, and likewise have no stinginess with Dharma. While giving the gift of Dharma, transform yourself and the audience members for the Dharma into the bodies of thus-one ones; for while one’s own body will be destroyed, those bodies do not abide anywhere at all, and teach the Dharma while not abiding anywhere. One should sit on the cushion observing that, with that kind of experience, and effecting that kind of transformation, and while seated in this manner, one should give the gift of Dharma.


15.
Chapter 15

The Benefit of Entrustment

15.­1

“Furthermore, Dṛḍhamati, in order to swiftly actualize the superknowledges, one should eagerly undertake the worship, restoration, and cleansing of stūpas. For, Dṛḍhamati, any noble son or daughter who cleans a stūpa of the thus-gone ones will acquire four pristine, excellent aspirations. What are those four aspirations? They are the pristine, excellent aspiration for one’s form; the pristine, excellent aspiration for perfect leisure; the pristine, excellent aspiration for the stability of one’s vows; and the pristine, excellent aspiration for beholding thus-gone ones.


16.

Epilogue

16.­1

Ānanda then rose from his seat, draped his shawl over one shoulder, knelt on his right knee and asked the Blessed One, “Blessed One, what is the name of this Dharma discourse? How will it be upheld?”

16.­2

The Blessed One said to the venerable Ānanda, “Ānanda, you should uphold this Dharma discourse as Upholding the Roots of Virtue. You should also uphold it as Foundation of the Collection of Merit, or Aid to the Bodhisattvas, or The Inquiry Posed by the Bodhisattvas, or The Chapter that Resolves All Doubts.”


c.

Colophon

c.­1

Translated by the Indian preceptor Prajñāvarman and the translator Bandé Leki Dé, then revised and finalized by the Indian preceptors Prajñāvarman and Jñānagarbha, and the chief editor-translator Bandé Yeshé Dé.


n.

Notes

n.­1
Csoma de Körös 1836, p. 429. His summary of the sūtra was later published in French translation by Henri Léon Feer (1881).
n.­2
The dating of the Tibetan translation to the late eight to early ninth century is also attested by the text’s inclusion in the early ninth century Denkarma (ldan dkar ma) catalog, dated to c. 812 ᴄᴇ, which lists it among the “Miscellaneous Sūtras” (mdo sde sna tshogs) between eleven and twenty-six sections (bam po) long. Denkarma, F.296.b.6; see also Herrmann-Pfandt 2008, p. 43, no. 76.
n.­3
Poussin 1991, p. 193.
n.­4
Lamotte 2001, vol. IV, p. 1616.
n.­5
Gotra means both “family” and “class” but carries also the sense of “seed” or “fundamental element.” A sentient being’s capacity for progress on the path to liberation and awakening is thus determined by the particular type of gotra that the given being belongs to or possesses. For a classic discussion of the various gotras that in this way divide sentient beings into different classes based on their individual potentials, see Maitreya-Asaṅga’s Ornament of the Great Vehicle Sūtras (Mahā­yāna­sūtrālaṃkāra), chapter III (Sanskrit edition in Levi 1907).
n.­6
Or Kumbhīra, as attested by Edgerton in his Buddhist Hybrid Sanskrit Dictionary and by the Chinese 金毘羅 (Soothill-Hodous), although both sources list this figure as a yakṣa or a nāga rather than a monk disciple of the Buddha.
n.­7
The name Vasiṣṭha is based on the Chinese, 婆私 (Soothill-Hodous). The Tibetan reads thang la gnas/gnas pa.
n.­8
S: lhas mchod; D: las mchod. The Chinese confirms with 天敬. The back-translation of Marutpūjita is from Chandra Das.
n.­12
Tentative translation. D: rim par phye ba’i tshigs.
n.­83
Most available printings of the Degé Kangur have an error in the folio numbering from this point onward; the numbering error has been corrected in the displayed eKangyur pages but folio numbers in xylograph versions are likely to need increasing by one.

b.

Bibliography

’phags pa dge ba’i rtsa ba yongs su ’dzin pa zhes bya ba theg pa chen po’i mdo. Toh 101, Degé Kangyur vol. 48 (mdo sde, nga), folios 1.a–227.b.

’phags pa dge ba’i rtsa ba yongs su ’dzin pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 48, pp. 3–580.

Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos 'gyur ro cog gi dkar chag). Degé Tengyur, vol. 206 (sna tshogs, jo), folios 294.b–310.a.

Csoma de Körös, Alexander. “Analysis of the Mdo.” Asiatic Researches 20 (1836): 429.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary, vols. 1–2. Delhi: Motilal Banarsidass, 1985.

Feer, Henri Léon. “Analyse du Kandjour: recueil des livres sacrés du Tibet par Alexandre Csoma de Körös.” Annales du Musée Guimet. Lyon: Imprimerie Pitrat Ainé (1881): 234–235.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.

Kumārajīva《佛說華手經》. “Kuśalamūlasamparigraha (Fo Shuo Hua Shou Jing).” In Taishō shinshū Daizōkyō 《大正新脩大藏經》, edited by Takakusu Junjiro, vol. 16, no. 657. Tokyo: Taishō Shinshū Daizōkyō Kankōkai, 1988. Accessed via CBETA: T16n0657.

Lamotte, Étienne. The Treatise on the Great Virtue of Wisdom of Nāgārjuna (Mahā­prajñā­pāramitā­śāstra), vol. IV. Translated from the French, Le Traité de la grande Vertu de Sagesse de Nāgārjuna (Mahā­prajñā­pāramitā­śāstra), by Gelongma Karma Migme Chodron. Unpublished manuscript, 2001.

Levi, S. Mahāyāna-Sūtrālaṃkāra: Expose de la Doctrine du Grande Vehicule. Paris: Librarie Hononoré Champion, 1907.

Monier-Williams, M. A Sanskrit-English Dictionary. Delhi: Bharatiya G.N. (Educa Books), 2005.

Poussin, Louis de la Vallée. Abhidharmakośa­bhāṣyam, vol. I. Translated from the French translation by Leo M. Pruden. Berkeley: Asian Humanities Press, 1991.


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

Ābhāsvara

Wylie:
  • ’od gsal
Tibetan:
  • འོད་གསལ།
Sanskrit:
  • ābhāsvara

A great bodhisattva.

Located in 1 passage in the translation:

  • 5.­203
g.­2

Abhava

Wylie:
  • srid pa med pa
Tibetan:
  • སྲིད་པ་མེད་པ།
Sanskrit:
  • abhava

A buddha realm.

Located in 1 passage in the translation:

  • 5.­295
g.­3

Abhaya

Wylie:
  • mi ’jigs pa
Tibetan:
  • མི་འཇིགས་པ།
Sanskrit:
  • abhaya

A buddha.

Located in 5 passages in the translation:

  • 5.­135
  • 5.­137
  • 5.­168
  • 5.­439
  • 5.­563
g.­7

abhidharma

Wylie:
  • chos mngon pa
Tibetan:
  • ཆོས་མངོན་པ།
Sanskrit:
  • abhidharma

The Buddha’s teachings regarding subjects such as wisdom, psychology, metaphysics, and cosmology.

Located in 4 passages in the translation:

  • 9.­55
  • 12.­25
  • g.­568
  • g.­1267
g.­16

absorption

Wylie:
  • ting nge ’dzin
Tibetan:
  • ཏིང་ངེ་འཛིན།
Sanskrit:
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

Located in 83 passages in the translation:

  • i.­13
  • i.­20-21
  • 1.­26
  • 1.­55-57
  • 1.­63
  • 1.­67
  • 1.­69-70
  • 2.­65
  • 2.­102
  • 2.­119
  • 3.­12
  • 4.­66
  • 4.­76
  • 4.­78
  • 5.­414
  • 6.­1
  • 6.­9
  • 6.­11
  • 6.­20
  • 6.­29-30
  • 6.­144
  • 6.­171
  • 6.­177
  • 8.­26
  • 8.­50
  • 10.­23
  • 10.­111
  • 11.­5
  • 12.­67
  • 13.­82-84
  • 13.­86-87
  • 13.­89-90
  • 13.­93-95
  • 13.­100
  • 14.­1-3
  • 14.­11-12
  • 14.­18
  • 14.­21
  • 14.­25-26
  • 14.­28-32
  • 14.­36
  • 14.­38
  • 14.­41
  • 14.­44-45
  • 14.­48
  • 14.­50
  • 14.­54-55
  • 14.­63-65
  • 14.­68-69
  • 15.­10
  • 15.­13
  • 15.­34
  • 15.­37
  • n.­11
  • g.­137
  • g.­206
  • g.­371
  • g.­372
  • g.­984
g.­58

Ānanda

Wylie:
  • kun dga’ bo
Tibetan:
  • ཀུན་དགའ་བོ།
Sanskrit:
  • ānanda

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

Located in 72 passages in the translation:

  • s.­1
  • i.­3
  • i.­16
  • i.­19-20
  • i.­22
  • 1.­3
  • 2.­36-37
  • 2.­145
  • 5.­395-396
  • 5.­399
  • 5.­401
  • 5.­410
  • 9.­25
  • 9.­37
  • 11.­49
  • 11.­55-61
  • 11.­68
  • 11.­81-83
  • 11.­85
  • 11.­88
  • 11.­134-135
  • 12.­1
  • 12.­4
  • 12.­8
  • 12.­15
  • 12.­51
  • 12.­57-82
  • 13.­3-5
  • 13.­33
  • 15.­29
  • 16.­1-3
g.­209

buddha realm

Wylie:
  • sangs rgyas kyi zhing
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཞིང་།
Sanskrit:
  • buddhakṣetra

A pure realm manifested by a buddha or advanced bodhisattva through the power of their great merit and aspirations.

Located in 378 passages in the translation:

  • i.­9
  • i.­12
  • 1.­55
  • 2.­7
  • 2.­9
  • 2.­14
  • 2.­23
  • 2.­29
  • 2.­37-38
  • 2.­42
  • 2.­47
  • 2.­49-51
  • 2.­87
  • 2.­97
  • 2.­104
  • 2.­114
  • 2.­117-119
  • 2.­121-122
  • 2.­127
  • 3.­12
  • 4.­3
  • 4.­8
  • 4.­67
  • 5.­2
  • 5.­8
  • 5.­20
  • 5.­26
  • 5.­29
  • 5.­35
  • 5.­51
  • 5.­54
  • 5.­57
  • 5.­63
  • 5.­405
  • 5.­503
  • 5.­508
  • 5.­511
  • 5.­513-514
  • 5.­518
  • 5.­520
  • 5.­524-526
  • 5.­528-529
  • 5.­533
  • 5.­540
  • 5.­542
  • 5.­544
  • 6.­1
  • 6.­17
  • 6.­194
  • 7.­16
  • 10.­144
  • 11.­48
  • 11.­51
  • 11.­53-54
  • 11.­56
  • 11.­60
  • 13.­30
  • 13.­91
  • 13.­93
  • 14.­45
  • 14.­53
  • 15.­9-10
  • g.­2
  • g.­5
  • g.­8
  • g.­12
  • g.­14
  • g.­17
  • g.­18
  • g.­23
  • g.­27
  • g.­28
  • g.­29
  • g.­30
  • g.­32
  • g.­36
  • g.­40
  • g.­41
  • g.­43
  • g.­46
  • g.­47
  • g.­77
  • g.­78
  • g.­80
  • g.­81
  • g.­114
  • g.­116
  • g.­117
  • g.­123
  • g.­128
  • g.­134
  • g.­135
  • g.­136
  • g.­138
  • g.­164
  • g.­170
  • g.­171
  • g.­172
  • g.­173
  • g.­174
  • g.­175
  • g.­176
  • g.­180
  • g.­184
  • g.­185
  • g.­187
  • g.­190
  • g.­204
  • g.­207
  • g.­217
  • g.­219
  • g.­222
  • g.­224
  • g.­229
  • g.­231
  • g.­234
  • g.­235
  • g.­244
  • g.­245
  • g.­246
  • g.­248
  • g.­249
  • g.­250
  • g.­251
  • g.­254
  • g.­255
  • g.­256
  • g.­257
  • g.­258
  • g.­260
  • g.­261
  • g.­264
  • g.­265
  • g.­266
  • g.­267
  • g.­268
  • g.­269
  • g.­270
  • g.­277
  • g.­280
  • g.­285
  • g.­287
  • g.­291
  • g.­294
  • g.­296
  • g.­306
  • g.­308
  • g.­309
  • g.­313
  • g.­316
  • g.­317
  • g.­319
  • g.­320
  • g.­321
  • g.­322
  • g.­323
  • g.­330
  • g.­331
  • g.­332
  • g.­333
  • g.­334
  • g.­335
  • g.­337
  • g.­338
  • g.­339
  • g.­341
  • g.­343
  • g.­345
  • g.­348
  • g.­350
  • g.­354
  • g.­355
  • g.­357
  • g.­360
  • g.­376
  • g.­390
  • g.­391
  • g.­394
  • g.­396
  • g.­399
  • g.­405
  • g.­408
  • g.­410
  • g.­426
  • g.­431
  • g.­434
  • g.­445
  • g.­448
  • g.­454
  • g.­464
  • g.­469
  • g.­475
  • g.­481
  • g.­497
  • g.­502
  • g.­503
  • g.­508
  • g.­511
  • g.­512
  • g.­519
  • g.­531
  • g.­556
  • g.­559
  • g.­566
  • g.­579
  • g.­592
  • g.­596
  • g.­603
  • g.­609
  • g.­626
  • g.­648
  • g.­660
  • g.­663
  • g.­665
  • g.­669
  • g.­671
  • g.­684
  • g.­686
  • g.­689
  • g.­693
  • g.­696
  • g.­706
  • g.­720
  • g.­726
  • g.­728
  • g.­730
  • g.­733
  • g.­746
  • g.­755
  • g.­756
  • g.­763
  • g.­766
  • g.­770
  • g.­787
  • g.­788
  • g.­795
  • g.­799
  • g.­803
  • g.­818
  • g.­819
  • g.­837
  • g.­841
  • g.­842
  • g.­843
  • g.­854
  • g.­856
  • g.­862
  • g.­869
  • g.­870
  • g.­872
  • g.­873
  • g.­875
  • g.­878
  • g.­883
  • g.­885
  • g.­887
  • g.­897
  • g.­904
  • g.­910
  • g.­911
  • g.­916
  • g.­924
  • g.­932
  • g.­933
  • g.­947
  • g.­952
  • g.­954
  • g.­957
  • g.­958
  • g.­963
  • g.­983
  • g.­998
  • g.­1001
  • g.­1014
  • g.­1021
  • g.­1026
  • g.­1027
  • g.­1028
  • g.­1031
  • g.­1032
  • g.­1035
  • g.­1036
  • g.­1037
  • g.­1039
  • g.­1045
  • g.­1053
  • g.­1055
  • g.­1065
  • g.­1066
  • g.­1071
  • g.­1073
  • g.­1075
  • g.­1076
  • g.­1079
  • g.­1084
  • g.­1087
  • g.­1089
  • g.­1090
  • g.­1095
  • g.­1096
  • g.­1097
  • g.­1122
  • g.­1154
  • g.­1162
  • g.­1166
  • g.­1168
  • g.­1170
  • g.­1172
  • g.­1183
  • g.­1184
  • g.­1185
  • g.­1190
  • g.­1195
  • g.­1198
  • g.­1200
  • g.­1201
  • g.­1204
  • g.­1205
  • g.­1206
  • g.­1219
  • g.­1223
  • g.­1224
  • g.­1225
  • g.­1226
  • g.­1233
  • g.­1236
  • g.­1238
  • g.­1244
  • g.­1266
  • g.­1268
  • g.­1272
  • g.­1275
  • g.­1282
  • g.­1283
  • g.­1284
  • g.­1289
  • g.­1290
  • g.­1291
  • g.­1293
  • g.­1298
  • g.­1299
  • g.­1307
  • g.­1338
  • g.­1339
  • g.­1340
  • g.­1358
  • g.­1366
  • g.­1367
  • g.­1371
  • g.­1379
  • g.­1380
  • g.­1386
  • g.­1388
  • g.­1396
  • g.­1400
  • g.­1405
  • g.­1406
  • g.­1407
  • g.­1408
  • g.­1411
  • g.­1412
  • g.­1413
  • g.­1414
  • g.­1422
  • g.­1433
  • g.­1436
g.­216

Candra

Wylie:
  • zla ba
Tibetan:
  • ཟླ་བ།
Sanskrit:
  • candra

A great bodhisattva.

Located in 7 passages in the translation:

  • 5.­1
  • 5.­3-6
  • 5.­163
  • 5.­226
g.­237

concentration

Wylie:
  • bsam gtan
Tibetan:
  • བསམ་གཏན།
Sanskrit:
  • dhyāna

One-pointed mental stability.

Located in 31 passages in the translation:

  • i.­13
  • 1.­2
  • 1.­31
  • 1.­65
  • 2.­102
  • 5.­414
  • 6.­3
  • 6.­6-7
  • 6.­177
  • 7.­33
  • 8.­24
  • 8.­26
  • 10.­2
  • 10.­23
  • 10.­37-38
  • 10.­103
  • 11.­5
  • 11.­126
  • 11.­128
  • 13.­46
  • 14.­8
  • 14.­10
  • 14.­12
  • 14.­27
  • 15.­34
  • 15.­37
  • g.­197
  • g.­342
  • g.­739
g.­324

Dṛḍhamati

Wylie:
  • brtan pa’i blo gros
Tibetan:
  • བརྟན་པའི་བློ་གྲོས།
Sanskrit:
  • dṛḍhamati

A great bodhisattva and interlocutor in several long passages of this sūtra. Also called as Dṛḍhamati­kumāra­bhūta. Dṛḍhamati is the main interlocutor in the Śūraṃgamasamādhisūtra, Toh 132.

Located in 96 passages in the translation:

  • i.­10
  • i.­20-22
  • 1.­6
  • 3.­2-7
  • 3.­10-22
  • 4.­10
  • 6.­124
  • 7.­108
  • 13.­1-3
  • 13.­32-35
  • 13.­53-62
  • 13.­64-65
  • 13.­67-91
  • 13.­93-95
  • 14.­1-4
  • 14.­8
  • 14.­11-12
  • 14.­14
  • 14.­22
  • 14.­24-28
  • 14.­67
  • 15.­1
  • 15.­22-23
  • 15.­26
  • 15.­44
  • 16.­3
  • g.­325
g.­325

Dṛḍhamati­kumāra­bhūta

Wylie:
  • brtan pa’i blo gros gzhon nur gyur ba
Tibetan:
  • བརྟན་པའི་བློ་གྲོས་གཞོན་ནུར་གྱུར་བ།
Sanskrit:
  • dṛḍhamati­kumāra­bhūta

Another name for the great bodhisattva Dṛḍhamati.

Located in 2 passages in the translation:

  • 3.­1
  • g.­324
g.­339

Enduring

Wylie:
  • mi mjed pa
Tibetan:
  • མི་མཇེད་པ།
Sanskrit:
  • sahaloka

Definition from the 84000 Glossary of Terms:

The name for our world system, the universe of a thousand million worlds, or trichiliocosm, in which the four-continent world is located. Each trichiliocosm is ruled by a god Brahmā; thus, in this context, he bears the title of Sahāṃpati, Lord of Sahā. The world system of Sahā, or Sahālokadhātu, is also described as the buddhafield of the Buddha Śākyamuni where he teaches the Dharma to beings.

The name Sahā possibly derives from the Sanskrit √sah, “to bear, endure, or withstand.” It is often interpreted as alluding to the inhabitants of this world being able to endure the suffering they encounter. The Tibetan translation, mi mjed, follows along the same lines. It literally means “not painful,” in the sense that beings here are able to bear the suffering they experience.

Located in 71 passages in the translation:

  • 2.­6
  • 2.­11
  • 2.­22
  • 2.­28
  • 2.­40-41
  • 2.­43
  • 2.­97
  • 2.­101-102
  • 2.­122
  • 4.­3-4
  • 4.­6
  • 5.­2-3
  • 5.­8
  • 5.­10
  • 5.­14
  • 5.­17
  • 5.­20
  • 5.­23
  • 5.­26
  • 5.­29
  • 5.­32-33
  • 5.­35
  • 5.­38-39
  • 5.­41
  • 5.­44
  • 5.­47
  • 5.­51-52
  • 5.­54
  • 5.­57-58
  • 5.­60
  • 5.­63
  • 5.­116
  • 5.­119
  • 5.­365-367
  • 5.­370
  • 5.­403
  • 5.­422
  • 5.­501
  • 5.­504
  • 5.­508-509
  • 5.­511
  • 5.­513-514
  • 5.­516
  • 5.­518
  • 5.­520-521
  • 5.­523
  • 5.­526
  • 5.­528-529
  • 5.­531
  • 5.­533
  • 5.­535-536
  • 5.­538
  • 5.­540
  • 5.­542
  • 5.­544
  • g.­1020
g.­414

Gautama

Wylie:
  • gau ta ma
Tibetan:
  • གཽ་ཏ་མ།
Sanskrit:
  • gautama

The Buddha Śākyamuni.

Located in 2 passages in the translation:

  • 9.­102
  • g.­1020
g.­447

go forth

Wylie:
  • rab tu ’byung ba
Tibetan:
  • རབ་ཏུ་འབྱུང་བ།
Sanskrit:
  • pravrajati
  • pravrajyā

To leave the life of a householder and embrace the life of a renunciant, by taking vows as a novice, monk, or nun at the vinaya or pratimokṣa level of Buddhist practice.

Located in 110 passages in the translation:

  • 2.­66
  • 2.­116
  • 2.­138
  • 4.­58
  • 4.­68
  • 6.­16
  • 6.­28
  • 6.­74
  • 6.­94-96
  • 6.­99
  • 6.­102-104
  • 6.­106
  • 6.­108-111
  • 6.­114
  • 6.­117-119
  • 6.­124
  • 6.­146-147
  • 6.­154-155
  • 6.­196-197
  • 7.­48
  • 7.­50
  • 7.­53-55
  • 7.­57
  • 7.­93
  • 7.­96
  • 7.­100-101
  • 7.­103-105
  • 7.­109-111
  • 7.­113
  • 7.­115
  • 7.­117-118
  • 7.­120-125
  • 7.­132
  • 9.­47
  • 9.­93-94
  • 9.­96-97
  • 9.­102
  • 9.­105
  • 9.­107
  • 9.­117
  • 10.­2
  • 10.­70
  • 10.­92-93
  • 10.­102
  • 11.­4
  • 11.­6
  • 11.­13-17
  • 11.­19
  • 11.­33-37
  • 11.­57-60
  • 11.­73
  • 11.­76
  • 11.­99-101
  • 11.­103
  • 11.­125
  • 11.­127-128
  • 11.­131-132
  • 11.­134
  • 12.­43
  • 12.­61
  • 13.­16
  • 14.­3
  • 14.­8-9
  • 14.­25
  • g.­1393
  • g.­1394
g.­482

hearer

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 95 passages in the translation:

  • s.­1
  • i.­3
  • i.­8
  • i.­15
  • 1.­9
  • 1.­11
  • 1.­17
  • 1.­23-24
  • 1.­54
  • 2.­15
  • 2.­28
  • 2.­30-31
  • 2.­50
  • 2.­138
  • 2.­140
  • 2.­143
  • 2.­145-146
  • 3.­6
  • 4.­25
  • 4.­27
  • 4.­30-31
  • 4.­78
  • 4.­80
  • 6.­1
  • 6.­76
  • 6.­130
  • 6.­133
  • 6.­174
  • 6.­180
  • 7.­22
  • 8.­2
  • 8.­8-9
  • 8.­11
  • 8.­13
  • 8.­18
  • 8.­23
  • 8.­30
  • 8.­67
  • 8.­69
  • 9.­46
  • 9.­53
  • 9.­55
  • 9.­70
  • 9.­107
  • 9.­117
  • 10.­23-25
  • 10.­27
  • 10.­38
  • 10.­93
  • 10.­97
  • 10.­146
  • 11.­72
  • 12.­24
  • 12.­61
  • 12.­81
  • 13.­11
  • 13.­83
  • 13.­91
  • 13.­93
  • 14.­44
  • 14.­49
  • 14.­52
  • 14.­58
  • 14.­60
  • 15.­41
  • 16.­3
  • g.­52
  • g.­58
  • g.­741
  • g.­742
  • g.­743
  • g.­744
  • g.­745
  • g.­767
  • g.­798
  • g.­821
  • g.­823
  • g.­825
  • g.­826
  • g.­1041
  • g.­1191
  • g.­1352
  • g.­1353
  • g.­1382
  • g.­1383
  • g.­1432
  • g.­1439
  • g.­1441
g.­552

innumerable

Wylie:
  • grangs med
Tibetan:
  • གྲངས་མེད།
Sanskrit:
  • asaṃkhyeya

A distinct number. 1 to the power of 60, according to the Abhidharmakośa.

Located in 114 passages in the translation:

  • i.­9
  • 2.­4
  • 2.­6
  • 2.­38
  • 2.­40
  • 2.­95
  • 2.­97
  • 2.­104
  • 2.­109
  • 2.­135
  • 2.­143
  • 3.­2
  • 3.­22
  • 4.­30
  • 5.­1-2
  • 5.­7-8
  • 5.­13-14
  • 5.­19-20
  • 5.­25-26
  • 5.­31-32
  • 5.­37-38
  • 5.­43-44
  • 5.­50-51
  • 5.­56-57
  • 5.­62-111
  • 5.­113
  • 5.­116
  • 5.­365
  • 5.­377
  • 5.­405
  • 5.­500-501
  • 5.­512-513
  • 5.­519-520
  • 5.­526-528
  • 5.­534-535
  • 5.­541
  • 5.­543
  • 5.­545
  • 6.­176
  • 8.­29-30
  • 8.­52-53
  • 8.­56
  • 10.­21
  • 10.­23
  • 12.­23
  • 12.­55
  • 12.­64
g.­592

Jñānabala

Wylie:
  • ye shes kyi stobs
Tibetan:
  • ཡེ་ཤེས་ཀྱི་སྟོབས།
Sanskrit:
  • jñānabala

A buddha realm.

Located in 2 passages in the translation:

  • 5.­90
  • g.­1020
g.­593

Jñānagarbha

Wylie:
  • dz+nyA na gar bha
Tibetan:
  • ཛྙཱ་ན་གར་བྷ།
Sanskrit:
  • jñānagarbha

An Indian preceptor.

Located in 2 passages in the translation:

  • i.­2
  • c.­1
g.­609

Joy

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • —

A buddha realm.

Located in 8 passages in the translation:

  • 5.­251
  • 5.­344
  • 5.­361
  • 5.­492
  • 5.­547
  • 5.­570
  • 5.­572
  • g.­1020
g.­615

Kalandaka­nivāpa

Wylie:
  • bya ka lan da ka gnas
Tibetan:
  • བྱ་ཀ་ལན་ད་ཀ་གནས།
Sanskrit:
  • kalandaka­nivāpa

Definition from the 84000 Glossary of Terms:

A place where the Buddha often resided, within the Bamboo Park (Veṇuvana) outside Rajagṛha that had been donated to him. The name is said to have arisen when, one day, King Bimbisāra fell asleep after a romantic liaison in the Bamboo Park. While the king rested, his consort wandered off. A snake (the reincarnation of the park’s previous owner, who still resented the king’s acquisition of the park) approached with malign intentions. Through the king’s tremendous merit, a gathering of kalandaka‍—crows or other birds according to Tibetan renderings, but some Sanskrit and Pali sources suggest flying squirrels‍—miraculously appeared and began squawking. Their clamor alerted the king’s consort to the danger, who rushed back and hacked the snake to pieces, thereby saving the king’s life. King Bimbisāra then named the spot Kalandakanivāpa (“Kalandakas’ Feeding Ground”), sometimes (though not in the Vinayavastu) given as Kalandakanivāsa (“Kalandakas’ Abode”) in their honor. The story is told in the Saṃghabhedavastu (Toh 1, ch.17, Degé Kangyur vol.4, folio 77.b et seq.). For more details and other origin stories, see the 84000 Knowledge Base article Veṇuvana and Kalandakanivāpa.

Located in 32 passages in the translation:

  • i.­8
  • 1.­2
  • 1.­4-8
  • 1.­20
  • 1.­44-45
  • 1.­47
  • 2.­11
  • 2.­43
  • 2.­120
  • 4.­6
  • 5.­5
  • 5.­11
  • 5.­29
  • 5.­35
  • 5.­41
  • 5.­47
  • 5.­54
  • 5.­367
  • 5.­499
  • 5.­504
  • 5.­511
  • 5.­518
  • 5.­523
  • 5.­526
  • 5.­531
  • 5.­533
  • 9.­100
g.­685

Leki Dé

Wylie:
  • legs kyi sde
Tibetan:
  • ལེགས་ཀྱི་སྡེ།
Sanskrit:
  • —

A Tibetan translator.

Located in 2 passages in the translation:

  • i.­2
  • c.­1
g.­737

Luminous Sphere of Great Splendor

Wylie:
  • ’od kyi dkyil ’khor gzi brjid phung po
Tibetan:
  • འོད་ཀྱི་དཀྱིལ་འཁོར་གཟི་བརྗིད་ཕུང་པོ།
Sanskrit:
  • —

A great bodhisattva.

Located in 8 passages in the translation:

  • i.­11
  • 4.­1-4
  • 4.­6-8
g.­738

Magadha

Wylie:
  • ma ga dha
Tibetan:
  • མ་ག་དྷ།
Sanskrit:
  • magadha

Definition from the 84000 Glossary of Terms:

An ancient Indian kingdom that lay to the south of the Ganges River in what today is the state of Bihar. Magadha was the largest of the sixteen “great states” (mahājanapada) that flourished between the sixth and third centuries ʙᴄᴇ in northern India. During the life of the Buddha Śākyamuni, it was ruled by King Bimbisāra and later by Bimbisāra's son, Ajātaśatru. Its capital was initially Rājagṛha (modern-day Rajgir) but was later moved to Pāṭaliputra (modern-day Patna). Over the centuries, with the expansion of the Magadha’s might, it became the capital of the vast Mauryan empire and seat of the great King Aśoka.

This region is home to many of the most important Buddhist sites, including Bodh Gayā, where the Buddha attained awakening; Vulture Peak (Gṛdhra­kūṭa), where the Buddha bestowed many well-known Mahāyāna sūtras; and the Buddhist university of Nālandā that flourished between the fifth and twelfth centuries ᴄᴇ, among many others.

Located in 6 passages in the translation:

  • 1.­10
  • 11.­25
  • 11.­27
  • g.­75
  • g.­940
  • g.­1384
g.­757

Majestic Mountain

Wylie:
  • lhun po’i phung po
Tibetan:
  • ལྷུན་པོའི་ཕུང་པོ།
Sanskrit:
  • —

A buddha.

Located in 8 passages in the translation:

  • i.­11
  • 4.­1-3
  • 4.­5-6
  • 5.­65
  • 5.­75
g.­871

Padmaśrīgarbha

Wylie:
  • pad ma dpal gyi snying po
Tibetan:
  • པད་མ་དཔལ་གྱི་སྙིང་པོ།
Sanskrit:
  • padmaśrīgarbha

The name of a young bodhisattva, who is one of the interlocutors of the Buddha in this text.

Located in 5 passages in the translation:

  • i.­9
  • 1.­6
  • 2.­1-2
  • 2.­6
g.­903

Prajñāvarman

Wylie:
  • pradz+nyA war ma
Tibetan:
  • པྲཛྙཱ་ཝར་མ།
Sanskrit:
  • prajñāvarman

An Indian preceptor.

Located in 2 passages in the translation:

  • i.­2
  • c.­1
g.­926

pure realms

Wylie:
  • gnas gtsang ma’i ris
Tibetan:
  • གནས་གཙང་མའི་རིས།
Sanskrit:
  • śuddhāvāsa

Five realms above the four form realms into which only noble beings are born.

Located in 1 passage in the translation:

  • 6.­1
g.­940

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 31 passages in the translation:

  • i.­8
  • 1.­2
  • 1.­4-8
  • 1.­44-45
  • 2.­11
  • 2.­43
  • 2.­120
  • 4.­6
  • 5.­5
  • 5.­11
  • 5.­29
  • 5.­35
  • 5.­41
  • 5.­47
  • 5.­54
  • 5.­367
  • 5.­499
  • 5.­504
  • 5.­511
  • 5.­518
  • 5.­523
  • 5.­526
  • 5.­531
  • 5.­533
  • 9.­98
  • g.­1384
g.­1020

Śākyamuni

Wylie:
  • shAkya thub pa
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
Sanskrit:
  • śākyamuni

The buddha in the realm of Enduring, who is the historical Buddha, Siddhārtha Gautama. He was a muni (sage) from the Śākya clan.

Also a buddha in the realm of Joy and in the realm of Jñānabala.

Located in 83 passages in the translation:

  • s.­1
  • i.­3
  • i.­8-9
  • i.­11-22
  • 2.­6-8
  • 2.­10
  • 2.­39-41
  • 2.­97-98
  • 2.­100
  • 4.­3-4
  • 5.­2-3
  • 5.­8
  • 5.­14-15
  • 5.­20-21
  • 5.­26-27
  • 5.­32-33
  • 5.­38-39
  • 5.­44
  • 5.­51-52
  • 5.­57-58
  • 5.­60
  • 5.­63
  • 5.­90
  • 5.­116-117
  • 5.­119
  • 5.­365-367
  • 5.­372
  • 5.­422
  • 5.­492
  • 5.­501-502
  • 5.­513-514
  • 5.­516
  • 5.­520-521
  • 5.­528-529
  • 5.­531
  • 5.­535-536
  • 5.­538
  • 5.­585
  • 6.­1
  • n.­30
  • g.­339
  • g.­414
  • g.­619
  • g.­621
  • g.­624
  • g.­765
  • g.­827
  • g.­1287
  • g.­1374
g.­1041

Śāradvatī­putra

Wylie:
  • sha ra dwa ti’i bu
Tibetan:
  • ཤ་ར་དྭ་ཏིའི་བུ།
Sanskrit:
  • śāradvatī­putra

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

Located in 238 passages in the translation:

  • s.­1
  • i.­3
  • i.­13-15
  • i.­17-18
  • 1.­3
  • 2.­103-112
  • 2.­116
  • 2.­119
  • 2.­125-126
  • 2.­128-131
  • 2.­133-134
  • 6.­9
  • 6.­12
  • 6.­18-21
  • 6.­44-48
  • 6.­50-53
  • 6.­74-76
  • 6.­80-84
  • 6.­89
  • 6.­109-110
  • 6.­124-129
  • 6.­131-138
  • 6.­163-170
  • 6.­172-182
  • 6.­189-190
  • 6.­193-194
  • 6.­197-198
  • 7.­1-6
  • 7.­9-10
  • 7.­12
  • 7.­14
  • 7.­16-20
  • 7.­22-23
  • 7.­29
  • 7.­43
  • 7.­60-61
  • 7.­83
  • 7.­96
  • 7.­98-99
  • 7.­105
  • 7.­107-109
  • 7.­127
  • 8.­1-14
  • 8.­16-39
  • 8.­41
  • 8.­43
  • 8.­46-48
  • 8.­50-70
  • 9.­67-71
  • 9.­74-80
  • 9.­106-107
  • 10.­1-3
  • 10.­18-42
  • 10.­54
  • 10.­72
  • 10.­92-93
  • 11.­20
  • 11.­24
  • 11.­33-34
  • 11.­38
g.­1062

Siddhārtha

Wylie:
  • don grub
Tibetan:
  • དོན་གྲུབ།
Sanskrit:
  • siddhārtha

A buddha.

Located in 3 passages in the translation:

  • 5.­195
  • 5.­525
  • g.­1020
g.­1078

Sky Family

Wylie:
  • nam mkha’i rigs
Tibetan:
  • ནམ་མཁའི་རིགས།
Sanskrit:
  • —

A buddha.

Located in 5 passages in the translation:

  • 5.­1-2
  • 5.­4-5
  • 5.­518
g.­1084

Sound of Renown

Wylie:
  • rnam par bsgrags pa’i sgra
Tibetan:
  • རྣམ་པར་བསྒྲགས་པའི་སྒྲ།
Sanskrit:
  • —

A buddha realm.

Located in 1 passage in the translation:

  • 4.­1
g.­1266

Susthitamati

Wylie:
  • blo gros rab gnas
Tibetan:
  • བློ་གྲོས་རབ་གནས།
Sanskrit:
  • susthitamati

A buddha realm.

Located in 1 passage in the translation:

  • 5.­1
g.­1267

sūtra

Wylie:
  • mdo
Tibetan:
  • མདོ།
Sanskrit:
  • sūtra

The Buddha’s spoken discourses. Together with vinaya and abhidharma, sūtra constitutes one of the three classical divisions of the Buddha’s teachings. It is also often used as a category to contrast with the teachings of tantra.

Located in 41 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­6-8
  • i.­22
  • 2.­27
  • 2.­62
  • 2.­70
  • 2.­77
  • 2.­145
  • 3.­14-15
  • 6.­44
  • 6.­197
  • 8.­6
  • 9.­55
  • 10.­24
  • 10.­26
  • 10.­39
  • 10.­72
  • 12.­7
  • 13.­49
  • 14.­34
  • 14.­41-43
  • 14.­49
  • 14.­52
  • 15.­22
  • 15.­39
  • 15.­41-43
  • 16.­4
  • n.­1-2
  • n.­16
  • g.­324
g.­1287

thus-gone one

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

Located in 379 passages in the translation:

  • 1.­10-11
  • 1.­13
  • 1.­15
  • 1.­17-18
  • 1.­20-21
  • 1.­23-26
  • 1.­43
  • 1.­48
  • 1.­52
  • 2.­1
  • 2.­4
  • 2.­6
  • 2.­11-15
  • 2.­19
  • 2.­22
  • 2.­24-31
  • 2.­33-34
  • 2.­38
  • 2.­40-42
  • 2.­45
  • 2.­51-55
  • 2.­59-61
  • 2.­63
  • 2.­68-70
  • 2.­72
  • 2.­74
  • 2.­76
  • 2.­78-79
  • 2.­81
  • 2.­85-86
  • 2.­89
  • 2.­95
  • 2.­97
  • 2.­99
  • 2.­101
  • 2.­103-104
  • 2.­106-107
  • 2.­112-113
  • 2.­126-128
  • 2.­130
  • 2.­133
  • 2.­135
  • 2.­137-138
  • 2.­140-143
  • 2.­145-149
  • 2.­151
  • 3.­1-2
  • 3.­5-6
  • 3.­12-13
  • 3.­16
  • 3.­21-22
  • 4.­1
  • 4.­3
  • 4.­6
  • 4.­12
  • 4.­14-15
  • 4.­17-21
  • 4.­26
  • 4.­30-32
  • 4.­45-46
  • 4.­58
  • 4.­68
  • 5.­1-2
  • 5.­4-5
  • 5.­7-8
  • 5.­13-14
  • 5.­19-20
  • 5.­22
  • 5.­25-26
  • 5.­29
  • 5.­31-34
  • 5.­37-38
  • 5.­43-44
  • 5.­50-51
  • 5.­56-57
  • 5.­62-112
  • 5.­116
  • 5.­148
  • 5.­204
  • 5.­374
  • 5.­500
  • 5.­502
  • 5.­510-512
  • 5.­514
  • 5.­520
  • 5.­525
  • 5.­529
  • 5.­540
  • 5.­542
  • 5.­544-545
  • 6.­1
  • 6.­9
  • 6.­16-21
  • 6.­46-49
  • 6.­74
  • 6.­76
  • 6.­82-83
  • 6.­105
  • 6.­109-110
  • 6.­124
  • 6.­132-134
  • 6.­137-139
  • 6.­155
  • 6.­164
  • 6.­174-175
  • 6.­180-181
  • 6.­183
  • 6.­185-186
  • 6.­191-192
  • 6.­194
  • 6.­196-197
  • 7.­15
  • 7.­20
  • 7.­22-23
  • 7.­29
  • 7.­43
  • 7.­49
  • 7.­66
  • 7.­78
  • 7.­87-89
  • 7.­91
  • 7.­93
  • 7.­97
  • 7.­99
  • 7.­104
  • 7.­107
  • 7.­109
  • 8.­2-4
  • 8.­8-9
  • 8.­13
  • 8.­17
  • 8.­23
  • 8.­27-28
  • 8.­36-40
  • 8.­61
  • 8.­63-64
  • 8.­69-70
  • 9.­1
  • 9.­3
  • 9.­13
  • 9.­23
  • 9.­56
  • 9.­59-60
  • 9.­68
  • 9.­70
  • 9.­72
  • 9.­74-77
  • 9.­82
  • 9.­92
  • 9.­104
  • 10.­1-4
  • 10.­18
  • 10.­22-23
  • 10.­25-27
  • 10.­34
  • 10.­40
  • 10.­93-94
  • 11.­33
  • 11.­56
  • 11.­61
  • 11.­68
  • 12.­23
  • 12.­57
  • 12.­68-77
  • 13.­1-4
  • 13.­35
  • 13.­53-54
  • 13.­56
  • 13.­58
  • 13.­60
  • 13.­62-63
  • 13.­66
  • 13.­68-70
  • 13.­72-73
  • 13.­75-77
  • 13.­79
  • 13.­82-83
  • 13.­85-93
  • 13.­95
  • 14.­1
  • 14.­12
  • 14.­27
  • 15.­1-2
  • 15.­8-9
  • 15.­21
g.­1384

Veṇuvana

Wylie:
  • ’od ma’i tshal
Tibetan:
  • འོད་མའི་ཚལ།
Sanskrit:
  • veṇuvana

The famous bamboo grove near Rājagṛha where the Buddha regularly stayed and gave teachings. It was situated on land donated by King Bimbisāra of Magadha and was the first of several landholdings donated to the Buddhist community during the time of the Buddha.

Located in 32 passages in the translation:

  • i.­8
  • 1.­2
  • 1.­4-8
  • 1.­44-45
  • 1.­47
  • 2.­11
  • 2.­43
  • 2.­120
  • 4.­6
  • 5.­5
  • 5.­11
  • 5.­29
  • 5.­35
  • 5.­41
  • 5.­47
  • 5.­54
  • 5.­367
  • 5.­499
  • 5.­504
  • 5.­511
  • 5.­518
  • 5.­523
  • 5.­526
  • 5.­531
  • 5.­533
  • 9.­100
  • g.­615
g.­1392

Vijayarakṣa

Wylie:
  • rnam par rgyal ba srung
Tibetan:
  • རྣམ་པར་རྒྱལ་བ་སྲུང་།
Sanskrit:
  • vijayarakṣa

The name of a beggar who gives rise to the resolve set on awakening.

Located in 13 passages in the translation:

  • i.­16
  • 9.­1
  • 9.­3-4
  • 9.­22-23
  • 9.­26-27
  • 9.­37
  • 9.­39
  • 9.­67-69
g.­1394

Vijayarakṣa

Wylie:
  • rnam par rgyal ba srung
Tibetan:
  • རྣམ་པར་རྒྱལ་བ་སྲུང་།
Sanskrit:
  • vijayarakṣa

The name of a child who requests the Buddha to allow him to go forth.

Located in 12 passages in the translation:

  • i.­18
  • 11.­1
  • 11.­13
  • 11.­21
  • 11.­24
  • 11.­28
  • 11.­33-34
  • 11.­38
  • 11.­47
  • 11.­55-56
g.­1402

vinaya

Wylie:
  • ’dul ba
Tibetan:
  • འདུལ་བ།
Sanskrit:
  • vinaya

The Buddha’s teachings that lay out the rules and disciplines for his followers.

Located in 6 passages in the translation:

  • 9.­55
  • 9.­76
  • 12.­25
  • g.­447
  • g.­971
  • g.­1267
g.­1442

Yeshé Dé

Wylie:
  • ye shes sde
Tibetan:
  • ཡེ་ཤེས་སྡེ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.

Located in 2 passages in the translation:

  • i.­2
  • c.­1
0
    You are downloading:

    Upholding the Roots of Virtue

    Click here to make a dāna donation

    This is a free publication from 84000: Translating the Words of the Buddha, a non-profit organization sharing the gift of Buddhist wisdom with the world.

    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

    Table of Contents


    Search this text


    Other ways to read

    Download PDF
    Download EPUB
    Open in the 84000 App

    Spotted a mistake?

    Please use the contact form provided to suggest a correction.


    How to cite this text

    The following are examples of how to correctly cite this publication. Links to specific passages can be derived by right-clicking on the milestones markers in the left-hand margin (e.g. s.1). The copied link address can replace the url below.

    • Chicago
    • MLA
    • APA
    84000. Upholding the Roots of Virtue (Kuśala­mūla­saṃparigraha, dge ba’i rtsa ba yongs su ’dzin pa, Toh 101). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh101.Copy
    84000. Upholding the Roots of Virtue (Kuśala­mūla­saṃparigraha, dge ba’i rtsa ba yongs su ’dzin pa, Toh 101). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh101.Copy
    84000. (2024) Upholding the Roots of Virtue (Kuśala­mūla­saṃparigraha, dge ba’i rtsa ba yongs su ’dzin pa, Toh 101). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh101.Copy

    Related links

    • Other texts from General Sūtra Section
    • Published Translations
    • Browse the Collection
    • 84000 Homepage
    Sponsor Translation

    Bookmarks

    Copyright © 2011-2024 84000 - All Rights Reserved
    • Website: https://84000.co
    • Contact
    • Privacy Policy