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དམ་པའི་ཆོས་པད་མ་དཀར་པོ།

The White Lotus of the Good Dharma
The Introduction

Saddharma­puṇḍarīka
དམ་པའི་ཆོས་པད་མ་དཀར་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
dam pa’i chos pad ma dkar po zhes bya ba theg pa chen po’i mdo
The Mahāyāna Sūtra “The White Lotus of the Good Dharma”
Saddharma­puṇḍarīka­nāma­mahāyāna­sūtra

Toh 113

Degé Kangyur, vol. 51 (mdo sde, ja), folios 1.b–180.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Surendrabodhi
  • Yeshé De

Imprint

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Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2018

Current version v 1.2.20 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 9 sections- 9 sections
· Introduction
· The Lotus Sūtra in India
· The Sūtra in China and Beyond
· The Sūtra in Tibet
· Translations into Western Languages
· This Translation
· Translation of the Title
· Translation of Specific Terms
· Detailed Summary of “The White Lotus of the Good Dharma”
tr. The Translation
+ 27 chapters- 27 chapters
1. The Introduction
2. Skill in Methods
3. The Parable
4. The Aspiration
5. Herbs
6. The Prophecies to the Śrāvakas
7. The Past
8. The Prophecy to the Five Hundred Bhikṣus
9. The Prophecies to Ānanda, Rāhula, and Two Thousand Bhikṣus
10. The Dharmabhāṇakas
11. The Appearance of the Stūpa
12. Resolutions
13. Dwelling in Happiness
14. The Bodhisattvas Emerging Out of the Ground
15. The Lifespan of the Tathāgata
16. The Extent of the Merit
17. Teaching the Merit of Rejoicing
18. The Benefits of the Purity of the Six Āyatanas
19. Sadāparibhūta
20. The Tathāgata’s Miracles
21. Dhāraṇīs
22. The Past of Bhaiṣajyarāja
23. Gadgadasvara
24. Facing Everywhere: The Teaching of the Miracles of Avalokiteśvara
25. The Past of King Śubhavyūha
26. Samantabhadra’s Encouragement
27. The Entrusting
c. Colophon
n. Notes
b. Bibliography
+ 7 sections- 7 sections
· Tibetan Editions of the Sūtra
· Sanskrit Editions of the Sūtra
· Translations of the Sūtra
· Other Kangyur Texts
· Tengyur Texts
· Secondary Tibetan Sources
· Secondary Non-Tibetan Sources
g. Glossary

s.

Summary

s.­1

The White Lotus of the Good Dharma, popularly known as the Lotus Sūtra, is taught by Buddha Śākyamuni on Vulture Peak to an audience that includes bodhisattvas from countless realms, as well as bodhisattvas who emerge from under the ground, from the space below this world. Buddha Prabhūtaratna, who has long since passed into nirvāṇa, appears within a floating stūpa to hear the sūtra, and Śākyamuni enters the stūpa and sits beside him. The Lotus Sūtra is celebrated, particularly in East Asia, for its presentation of crucial elements of the Mahāyāna tradition, such as the doctrine that there is only one yāna, or “vehicle”; the distinction between expedient and definite teachings; and the notion that the Buddha’s life, enlightenment, and parinirvāṇa were simply manifestations of his transcendent buddhahood, while he continues to teach eternally. A recurring theme in the sūtra is its own significance in teaching these points during past and future eons, with many passages in which the Buddha and bodhisattvas such as Samantabhadra describe the great benefits that come from devotion to it, the history of its past devotees, and how it is the Buddha’s ultimate teaching, supreme over all other sūtras.


ac.

Acknowledgements

ac.­1

The White Lotus of the Good Dharma Sūtra was translated from Tibetan with reference to the Sanskrit by Peter Alan Roberts. Ling Lung Chen was the consultant for the Chinese versions. Emily Bower was the project manager and editor. Ben Gleason was the proofreader.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

The generous sponsorship of May & George Gu, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

Introduction

i.­1

The White Lotus of the Good Dharma, popularly known as the Lotus Sūtra, not only contains one of the fullest expressions of the transcendent nature of the Buddha, but also, through its successive descriptions of astonishing events and its vivid parables, is imbued with a distinctive literary power of its own. The sūtra inspired a devoted following in India, but it is above all in east Asia that it has been particularly popular. There it has been the impetus for a range of exquisite artistic and architectural forms, and indeed, whole traditions of study and practice that thrive to this day. An extensive body of literature, too‍—both scholarly and popular‍—is based upon the sūtra.1

The Lotus Sūtra in India

The Sūtra in China and Beyond

The Sūtra in Tibet

Translations into Western Languages

This Translation

Translation of the Title

Translation of Specific Terms

Detailed Summary of “The White Lotus of the Good Dharma”


Text Body

The Translation
The Mahāyāna Sūtra
The White Lotus of the Good Dharma

1.
Chapter 1

The Introduction

[B1] [F.1.b]


1.­1

Homage to the buddhas and the bodhisattvas.


1.­2

Thus did I hear at one time.56 The Bhagavān was dwelling on Vulture Peak in Rājagṛha together with a great saṅgha of twelve hundred bhikṣus,57 all of whom were solely arhats whose defilements had ceased; who were without kleśas; who had mastered themselves; who had liberated minds; who had completely liberated wisdom; who were noble beings;58 who were great elephants;59 who had done what had to be done; who had accomplished what had to be accomplished; who had put down their burden; who had reached their goals; who had ended engagement with existence; and who had liberated their minds through true knowledge, had perfectly attained all the powers of the mind, were renowned for their higher knowledge,60 [F.2.a] and were mahāśrāvakas.

1.­3

They were Brother Ājñāta­kauṇḍinya, Brother Aśvajit, Brother Vāṣpa, Brother Mahānāman, Brother Bhadrika, Brother Mahākāśyapa, Brother Uru­vilvā­kāśyapa, Brother Nadīkāśyapa, Brother Gayākāśyapa, Brother Śāriputra, Brother Mahā­maudgalyāyana, Brother Mahākātyāyana, Brother Aniruddha, Brother Revata, Brother Kapphiṇa, Brother Gavāṃpati, Brother Pilindavatsa, Brother Bakkula, Brother Mahākauṣṭhila, Brother Bharadvāja, Brother Nanda,61 Brother Upananda, Brother Sundarananda, Brother Pūrṇa Maitrāyaṇī­putra, Brother Subhūti, Brother Rāhula, and other great śrāvakas; and the student Brother Ānanda; and also two thousand bhikṣus who were in training and had transcended training; and six thousand bhikṣuṇīs such as Mahāprajāpatī and bhikṣuṇī Yaśodharā, the mother of Rāhula, and her followers.

1.­4

Also present were eighty thousand bodhisattvas, all of whom were irreversible from great enlightenment; had attained retention; remained in great eloquence; turned the irreversible wheel of the Dharma; had attended many hundred thousands of buddhas; had planted the roots of merit with many hundred thousands of buddhas; [F.2.b] had praised many hundred thousands of buddhas whose bodies, speech, and minds were pervaded with love; and who were adept in entering the wisdom of the tathāgatas, had great wisdom, had fully realized the perfection of wisdom, were renowned in many hundreds of thousands of worlds, and had liberated many hundred thousands of hundred thousands of millions of beings. They were the bodhisattva mahāsattva Mañjuśrī Kumārabhūta, the bodhisattva Avalokiteśvara, the bodhisattva Mahā­sthāma­prāpta, the bodhisattva Sarvārthanāman, the bodhisattva Nityodyukta, the bodhisattva Anikṣiptadhura, the bodhisattva Ratnapāṇi, the bodhisattva Bhaiṣajyarāja, the bodhisattva Bhaiṣajya­samudgata, the bodhisattva Vyūharāja, the bodhisattva Pradānaśūra, the bodhisattva Ratnacandra, the bodhisattva Ratnaprabha, the bodhisattva Pūrṇacandra, the bodhisattva Mahāvikrāmin, the bodhisattva Anantavikrāmiṇ, the bodhisattva Trailokya­vikrāmiṇ, the bodhisattva Mahāpratibhāna, the bodhisattva Satata­samitābhiyukta, the bodhisattva Dharaṇīdhara, the bodhisattva Akṣayamati, the bodhisattva Padmaśrī, the bodhisattva Nakṣatrarāja, the bodhisattva mahāsattva Maitreya, and the bodhisattva mahāsattva Siṃha. Also present were the sixteen excellent men, such as Bhadrapāla. They were Bhadrapāla, Ratnākara, Susārthavāha, Naradatta,62 Guhyagupta, Varuṇadatta, Indradatta, Uttaramati, [F.3.a] Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃprasthita, Su­vikrānta­vikrāmiṇ, Anupamamati, Sūryagarbha, and Dharaṇīṃdhara.

These and the other eighty thousand bodhisattvas were present there.

1.­5

Also present was Śakra, the lord of the devas, with his retinue of twenty thousand devas, such as the deva Candra, the deva Sūrya, the deva Samantagandha, the deva Ratnaprabha, the deva Avabhāsaprabha, and the rest of the twenty thousand devas.

Also present were the four mahārājas and their retinue of thirty thousand devas: Mahārāja Virūḍhaka, Mahārāja Virūpākṣa, Mahārāja Dhṛtarāṣṭra, Mahārāja Vaiśravaṇa, the deva Īśvara, the deva Maheśvara, and a retinue of thirty thousand devas.

1.­6

Also present were Brahmā, the lord of the Sahā world realm, with a retinue of twelve hundred Brahmakāyika devas: the brahmā Śikhin, the brahmā Jyotiṣprabha, and the rest of the one thousand two hundred Brahmakāyika devas.

Also present were the eight nāga kings‍—the nāga kings Nanda, Upananda, Sāgara, Vāsuki, Takṣaka, Manasvin, Anavatapta, and Utpalaka‍—together with a retinue of many trillions of nāgas.

1.­7

Also present were the four kinnara kings‍—the kinnara king Druma, the kinnara king Mahādharma, the kinnara king Sudharma, and the kinnara king Dharmadhara‍—together with a retinue of many trillions of kinnaras.

Also present were devas who were of the four classes of gandharvas‍—Manojña, Manojñasvara, Madhura, and the gandharva Madhurasvara‍—together with a retinue of many trillions63 of gandharvas.

1.­8

Also present were the four lords of the asuras‍—the asura lords Bali, Kharaskandha, Vemacitrin, [F.3.b] and Rāhu‍—together with a retinue of many trillions of asuras.

Also present were the four garuḍa lords‍—the garuḍa lords Mahātejas, Mahākāya, Mahāpūrṇa, and Maha­rddhi­prāpta‍—together with many trillions of garuḍas.

Also present was King Ajātaśatru of Magadha, the son of Vaidehī.


1.­9

At that time, the Bhagavān, surrounded by the fourfold assembly, was esteemed, honored, revered, respected, offered to, praised, and venerated. He had taught the Dharma teaching of the great extensive sūtra called The Great Elucidation, which is an instruction for bodhisattvas that is possessed by all the buddhas.

Sitting cross-legged on that Dharma seat, he entered the samādhi named the state of infinite instruction; his body became motionless and his mind became motionless.

1.­10

As soon as the Bhagavān entered that state there fell a rain of coral tree flowers, great coral tree flowers, and spider lily and great spider lily flowers,64 that fell upon the Bhagavān and his fourfold assembly. The whole buddha realm shook in six ways: it moved, moved strongly, quaked, quaked strongly, shuddered, and shuddered strongly. Then at that time the bhikṣus and bhikṣuṇīs, the upāsakas and upāsikās, the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, kings of regions, bala­cakra­vartins, and cakravartins of the four continents, together with their retinues who were gathered in that assembly, [F.4.a] were all gazing upon the Bhagavān with wonder, amazement, and joy.

1.­11

Then at that time, a light ray shone from the ūrṇā hair between the Bhagavān’s eyebrows into eighteen thousand buddha realms in the eastern direction. The light of that light ray pervaded all those buddha realms from the great Avīci hell up to the apex of existence. It illuminated all beings without exception in the six classes of existence in those buddha realms. It also illuminated the buddha bhagavāns who resided, lived, and remained in those buddha realms. The Dharma that those buddha bhagavāns taught was heard by all without exception.

1.­12

It illuminated in those buddha realms all the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, yogins, and yogācāras, both those who had attained the result and those who had not attained the result.

It illuminated in those buddha realms the bodhisattvas and mahāsattvas who practiced bodhisattva conduct through being skilled in methods, due to the many various ways of listening to the teachings, having objectives, and having aspirations.

It illuminated in those buddha realms the stūpas made of precious materials that contained the relics of the buddha bhagavāns who had passed into nirvāṇa.

1.­13

Then bodhisattva mahāsattva Maitreya thought, “Oh! The Tathāgata has shown this great miraculous sign. Why did the Bhagavān show this kind of great miraculous sign? The Bhagavān, while resting in this samādhi, [F.4.b] has revealed these kinds of inconceivable, marvelous, amazing, great miracles. Who can answer my question as to what this means? This Mañjuśrī Kumārabhūta has served previous jinas, has planted the roots of merit, and has attended many buddhas. This Mañjuśrī Kumārabhūta has also previously seen this kind of sign from past tathāgatas, arhats, perfectly enlightened buddhas, and he has previously heard numerous accounts of the great Dharma. I should ask Mañjuśrī.”

The bhikṣus and bhikṣuṇīs, the upāsakas and upāsikās, and the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans saw this light that was the great miraculous sign of the Bhagavān and were amazed, astonished, and intrigued.

1.­14

They thought, “Whom shall we ask about this great miraculous sign revealed by the Bhagavān?”

Then the bodhisattva mahāsattva Maitreya instantaneously knew the thoughts in the minds of the fourfold assembly, and inquired of Mañjuśrī Kumārabhūta, “Mañjuśrī, what was the cause and what the reason for the Bhagavān manifesting this wonderful illumination through a marvelous, astonishing, miraculous light that revealed these eighteen thousand beautiful, supremely beautiful buddha realms, among which are the tathāgatas and also the followers of the tathāgatas?”

1.­15

The bodhisattva mahāsattva Maitreya then spoke these verses to Mañjuśrī Kumārabhūta: [F.5.a]

“Mañjuśrī, for what reason
Did this guide of men emit this single ray of light,
This greatly illuminating light
From the ūrṇā hair between his eyebrows? {1}
1.­16
“The rejoicing devas sent down
A great rain of sandalwood powder,
Divine, delightful perfumes,
And coral tree and spider lily flowers. {2}
1.­17
“They beautified this entire earth
And this fourfold retinue was filled with joy.
This entire realm shook terrifyingly
In six different ways. {3}
1.­18
“The light ray in the eastern direction
Filled eighteen thousand realms.
Those beautiful realms, the color of gold,
Were all illuminated in an instant. {4}
1.­19
“All the beings that are in those realms
From Avīci up to the highest existence,
Those who are in the six classes of beings,
Who pass away and are reborn in them, {5}
1.­20
“And also their various kinds of karma,
Their happy and unhappy existences are visible.
The good, the bad, and similarly the neutral,
Have all been seen by those who are present here. {6}
1.­21
“I see the buddhas, the lion-like lords of humans,
Teaching and revealing the Dharma,
Giving teachings to many millions of beings,
Speaking in verses with melodious voices. {7}
1.­22
“Each in their own realm gives forth
Their profound, vast, and marvelous speech.
They are teaching this Buddhadharma
Through trillions of parables and reasons. {8}
1.­23
“They teach the ultimate peace of nirvāṇa
To those beings that are afflicted by suffering,
Who are weary of birth and aging, and have no knowledge,
Saying, ‘Bhikṣus, this is the end of suffering.’ {9}
1.­24
“They teach the Pratyeka­buddha­yāna,65
Describing this way of the Dharma
To those humans who have attained vast power,
Who have reached it through merit and seeing the buddhas. {10}
1.­25
“Also, they praise enlightenment
To those who are the offspring of the sugatas,
Who are seeking for the highest wisdom,
And accomplish various activities throughout all times. {11}
1.­26
“Mañjughoṣa, while I am present here [F.5.b]
I see and hear such things that are there.
I shall describe merely an indication
Of billions66 of other different perceptions. {12}
1.­27
“I see within those many realms
Bodhisattvas as numerous as the Ganges sands.
They number not less than a thousand million
And give rise to enlightenment through various kinds of diligence. {13}
1.­28
“Some in that way give away gifts
Of wealth, money, gold, and silver;
Pearl jewelry, mother of pearl,67 and coral;
Male slaves, female slaves, chariots, horses, and sheep. {14}
1.­29
“Similarly, with a joyful mind they give
The gifts of palanquins adorned with jewels,
Dedicating this toward supreme enlightenment,
Saying, ‘May we attain that yāna!’68 {15}
1.­30
“Through this kind of giving of gifts
May I also quickly become one who has attained
That unique supreme yāna within the three realms,
Which is the Buddhayāna praised by the sugatas. {16}
1.­31
“Some of them similarly make gifts
Of chariots that are drawn by four horses,
With seats adorned by flowers and banners,
With flags of victory made of precious materials. {17}
1.­32
“Some give their sons and similarly their wives,69
And some give their own beloved flesh,
And, seeking this highest enlightenment,
They give their hands and feet when requested. {18}
1.­33
“Some give their heads and some their eyes,
And some give their perfect bodies.
They give these gifts with a serene mind,
Intent upon the wisdom of the tathāgatas. {19}
1.­34
“Mañjuśrī, I have seen some
Who forsake their prosperous kingdoms,
Giving up their harems, and likewise
All continents and all ministers and relatives. {20}
1.­35
“They come before the guides of the worlds
And for the highest peace they ask about the Dharma.
They put on the saffron robes
And shave off their hair and moustaches. {21}
1.­36
“I see some bodhisattvas
Who are bhikṣus living in the forests,
Dwelling in empty, solitary places,
Delighting in reciting the teachings. {22}
1.­37
“I see some bodhisattvas [F.6.a]
Who are dwelling resolutely in the mountains,
Meditating on this wisdom of the buddhas,
Contemplating it and observing70 it. {23}
1.­38
“Some give up all sensory pleasures
And meditate while having pure conduct.
Having developed the five higher knowledges
These children of the sugatas live in solitude. {24}
1.­39
“Some resolute ones, standing with legs together,
Join their palms in homage before the guides.
Feeling joy, with thousands of verses,
They praise the king who is the Lord of Jinas. {25}
1.­40
“Some who are fearless, mindful, and tamed
Are endowed with the wisdom of subtle conduct.
They ask the lords of humans about the Dharma,
And having listened to it, they become holders of the Dharma. {26}
1.­41
“I see some children of lords of jinas
In meditation here and there,
Teaching the Dharma to many millions of beings,
With many millions of parables and reasons. {27}
1.­42
“They are joyfully teaching the Dharma
And are inspiring many bodhisattvas.
They vanquish the māras with their armies and chariots,71
And they are loudly beating the drum of the Dharma. {28}
1.­43
“I see some who follow the teaching of the sugatas,
To whom humans, maruts, yakṣas and rākṣasas make offerings.
These children of the sugatas are not astonished,
Have no pride, are peaceful, and have peaceful conduct. {29}
1.­44
“They are primarily living in forests, but also
Their bodies are shining with light
That brings beings out from the hells
And also inspires them toward enlightenment. {30}
1.­45
“Some children of the jinas are maintaining diligence,
Forsaking completely all sleep.
Wandering around, living in forests,
Through diligence they are established in the highest enlightenment. {31}
1.­46
“Some are maintaining unimpaired, correct conduct
That is always as pure as a precious jewel.
Some have completely perfect conduct
And through conduct are established in the highest enlightenment. {32}
1.­47
“Some children of the jinas have the power of patience;
They have patience toward proud, aggressive72 bhikṣus, [F.6.b]
And similarly patience toward abuse and threats.73
Through patience they are established in the highest enlightenment. {33}
1.­48
“I see some bodhisattvas
Who forsake all delight in amusements.
They forsake foolish companions
And are steadfast in delighting in the company of noble ones. {34}
1.­49
“Having forsaken the mind’s distractions
They practice meditation with a one-pointed mind
For billions of years in forests and in mountains,
And through meditation are established in the highest enlightenment. {35}
1.­50
“And similarly there are those who give gifts
Of food and drink‍—both hard food and soft food‍—
And medicine for illness, not a little but a great amount,
Directly to the jinas and their saṅghas of students. {36}
1.­51
“They give thousands of millions of robes
Of the value74 of millions of millions.
They give robes with priceless value
Directly to the jinas and their saṅghas of students. {37}
1.­52
“They create billions of monasteries
Made from jewels and likewise sandalwood,
Adorned by a plenitude of seats and beds
That they donate directly to the sugatas. {38}
1.­53
“Some give, as places for resting during the day,
Beautiful, pure parklands
With a variety of flowers and fruits
To the Supreme Being and his disciples. {39}
1.­54
“With a feeling of joy they are giving
Various different gifts such as these.
Having given them they strive for enlightenment with diligence
And through generosity are established in the highest enlightenment. {40}
1.­55
“Some are teaching the Dharma of peace
Through many trillions of parables and reasons;
They are teaching billions of beings
And through knowledge are established in the highest enlightenment. {41}
1.­56
“Knowing the Dharma that is without activity,
They have entered nonduality, which is the same as space.
The children of the sugatas who are without attachment,
Through wisdom are established in the highest enlightenment. {42}
1.­57
“I see others,75 Mañjughoṣa, following the teachings
Of sugatas who have passed into nirvāṇa. [F.7.a]
Many resolute bodhisattvas appear
Who honor the relics of the jinas. {43}
1.­58
“I see thousands of millions of stūpas,
As numerous as the sands of the Ganges.
They continually adorn millions of realms
And are created because of the children of the jinas. {44}
1.­59
“Thousands of millions of parasol standards
Made of the seven precious materials are erected.
In height they are five thousand yojanas
And their circumference is two thousand yojanas. {45}
1.­60
“Always with beautiful banners of victory
And the constant sound of bells and little bells,76
Humans, maruts, rākṣasas, and yakṣas make offerings
With flowers, perfumes, and similarly with music. {46}
1.­61
“The children of the sugatas are those who cause
These kinds of offerings to be made to the relics of the jinas,
Just as the blossoming coral trees
Beautify the ten directions. {47}
1.­62
“I and many millions of beings
Present here have seen all that;
The Jina, with this single light ray from his visage,
Has made this world and its devas blossom. {48}
1.­63
“Oh! The vast immaculate wisdom‍—
Oh! Of the powerful Supreme Being‍—
The one who today emitted a single light ray
And revealed many thousands of realms! {49}
1.­64
“We are amazed to have seen such a sign
As this, which is marvelous and immeasurable.
Tell us, Mañjusvara, the meaning of this sign
And eliminate77 the doubts of the bodhisattvas.78 {50}
1.­65
“This delighted fourfold retinue
Is looking at you, hero, and at me.
Why did this Sugata today
Emit this kind of light?79 {51}
1.­66
“You, son of the sugata, give an explanation
That will bring joy and dispel doubt.
For what reason has there been
This emission of a vast light ray?80 {52}
1.­67
“Lord of the World, will you teach
The supreme qualities attained by the Sugata,
The supreme being, at the Bodhimaṇḍa?
Bodhisattva, will you explain them? {54}
1.­68
“The many thousands of revealed realms [F.7.b]
Are adorned by various brilliant jewels,
And buddhas with infinite vision are revealed.
This certainly has no little81 cause.” {55}
1.­69
Maitreya thus questioned the son of the Jina
To the delight of the humans, maruts, yakṣas, and rākṣasas.
The fourfold assembly waited there
For the explanation that Mañjusvara would give. {56}
1.­70

Then Mañjuśrī Kumārabhūta said to the bodhisattva mahāsattva Maitreya and the complete assembly of bodhisattvas, “Noble sons, the Tathāgata’s intention is to relate a great Dharma teaching.

“Noble sons, the Tathāgata’s intention is to send down a great Dharma rain, to sound the great Dharma drum, to erect the great Dharma banner, to light the great Dharma lamp, to blow the great Dharma conch, and to beat the great Dharma bherī drum.82 Noble sons, that is the intention the Tathāgata has formed today.

1.­71

“Noble sons, from previous tathāgatas there has come illumination with a light ray like this, and I think that just as it was revealed to me,83 just as I have seen an omen of this kind in the past from previous tathāgatas, arhats, perfectly enlightened buddhas, this tathāgata, too, intends to give a great Dharma teaching, to make others hear a great Dharma teaching, and has therefore created such an omen. Why is that? The Tathāgata, the Arhat, the perfectly enlightened Buddha has revealed a miraculous omen of this kind, this illumination from a ray of light, because he intends to teach the Dharma that is not in accord with the entire world.

1.­72

“Noble sons, I remember that in a past time, even further back beyond incalculable, numberless, immeasurable, inconceivable, vast, completely countless asaṃkhyeya eons ago, [F.8.a] at that time, in that era, there appeared in the world the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tamed beings, the teacher of gods and humans, the buddha, the bhagavān named Candra­sūrya­pradīpa.

1.­73

“He taught the Dharma that is good in the beginning, good in the middle, good in the end; has excellent meaning and excellent words; and is unalloyed, complete, pure, perfected, and concerns pure conduct.

1.­74

“To the śrāvakas he taught the Dharma conjoined with the four truths of the āryas, and nirvāṇa as the ultimate goal, as well as the process of dependent origination, in order that they might transcend birth, aging, sickness, death, misery, lamentation, suffering, unhappiness, and distress.

1.­75

“To the bodhisattva mahāsattvas he taught the Dharma that commences with the highest, complete enlightenment conjoined with the six perfections, and concludes with omniscient wisdom.

1.­76

“Noble sons, subsequent to that tathāgata, arhat, perfectly enlightened buddha Candra­sūrya­pradīpa, there appeared in the world a tathāgata, arhat, perfectly enlightened buddha who was also named Candra­sūrya­pradīpa.

1.­77

“Ajita, in this way there appeared sequentially tathāgatas, arhats, perfectly enlightened buddhas who had the same name, Candra­sūrya­pradīpa, and the same family and same clan, which means there were twenty thousand tathāgatas of the Bharadvājasa family.

“Ajita, from the first of those twenty thousand tathāgatas until the last of those tathāgatas they taught the Dharma that is good in the beginning, good in the middle, good in the end; [F.8.b] has excellent meaning and excellent words; and is unalloyed, complete, pure, perfected, and concerns pure conduct.

1.­78

“To the śrāvakas they taught the Dharma that has the four truths of the āryas and dependent origination, so that the śrāvakas might transcend the troubles of birth, aging, illness, death, misery, wailing, suffering, and unhappiness, and conclude in nirvāṇa.

“To the bodhisattvas mahāsattvas they taught the Dharma that commences with the six perfections and the highest, complete enlightenment, and concludes with omniscient wisdom.

1.­79

“Ajita, in this way, when the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­pradīpa was previously a young man living in the capital, who had not yet entered homelessness, he had eight sons. The names of those princes were Mati, Sumati, Anantamati, Ratnamati, Viśeṣamati, Vi­mati­samuddhāṭin, Ghoṣamati, and Dharmamati.

“Ajita, those eight princes who were the sons of Bhagavān Candra­sūrya­pradīpa had great miraculous powers. Each one of them acquired and possessed four great continents and was the king of them. When they knew that the Bhagavān had abandoned the capital and heard that he had attained the highest, complete enlightenment of perfect buddhahood, they forsook all royal enjoyments and followed the Bhagavān into homelessness, and they all became dedicated to the highest, complete enlightenment and became dharmabhāṇakas. Those princes constantly maintained celibacy and planted roots of merit with many hundreds of thousands of buddhas.

1.­80

“Ajita, when the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­pradīpa [F.9.a] had taught the Dharma teaching of the great extensive sūtra called The Great Elucidation, which is an instruction for bodhisattvas that is possessed by all the buddhas, then at that time, at that instant, that very moment, among that gathered assembly, sitting cross-legged upon the great Dharma seat, he rested in meditation in the samādhi named the basis of infinite elucidation; his body became motionless and his mind became motionless.

1.­81

“As soon as the Bhagavān rested in meditation there fell onto the Bhagavān a great rain of coral tree flowers, great coral tree flowers, spider lily flowers, great spider lily flowers, and divine flowers, which were scattered upon the Bhagavān and his assembly.

“The complete buddha realm shook in six ways: it moved, moved strongly, quaked, quaked strongly, shuddered, and shuddered strongly. Then at that time the bhikṣus and bhikṣuṇīs, the upāsakas and upāsikās, the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, kings of regions, cakravartins, and cakravartins of the four continents, together with their retinues who were gathered in that assembly, were all gazing upon the Bhagavān with wonder, amazement, and joy.

1.­82

“Also at that time, a light ray shone from the ūrṇā hair between the Bhagavān’s eyebrows to twenty thousand buddha realms in the eastern direction. The light of that light ray pervaded all those buddha realms. Ajita, it was just like how these buddha realms are illuminated now. [F.9.b]

“Ajita, at that time, there were two hundred million bodhisattvas among the Bhagavān’s followers; those who were listening to the Dharma in that assembly saw the world illuminated by the radiance of that great light ray and were amazed, astonished, and intrigued.

1.­83

“Ajita, at that time, in that Bhagavān’s teaching there was a bodhisattva mahāsattva named Varaprabha who had eight hundred students. The Bhagavān arose from that samādhi and taught the Dharma teaching of The White Lotus of the Good Dharma, first to the bodhisattva Varaprabha. For sixty whole intermediate eons he taught while sitting on the one seat with a motionless body and a motionless mind. The entire assembly also remained seated on the same seats with motionless bodies and motionless minds, listening to the Dharma from the Bhagavān for sixty eons. There was not a single being within that assembly who became fatigued and there were none whose minds became wearied.

1.­84

“When the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­pradīpa had taught for sixty intermediate eons the Dharma teaching of the great extensive sūtra called The White Lotus of the Good Dharma, which is an instruction for bodhisattvas that is possessed by all the buddhas, then in that moment he announced his parinirvāṇa in front of the world with its many beings, including devas, māras, and Brahmā. He said, ‘Bhikṣus, tonight at midnight the tathāgata will pass away into the state of nirvāṇa that has no remainder of the skandhas.’

1.­85

“Then, Ajita, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­pradīpa gave the prophecy of the highest, complete enlightenment to the bodhisattva mahāsattva Śrīgarbha84 [F.10.a] and declared to the assembly, ‘Bhikṣus, this bodhisattva mahāsattva Śrīgarbha will after me attain the highest, complete enlightenment and become the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Vimalanetra.’

“Then, Ajita, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­pradīpa that evening at midnight passed away into the state of nirvāṇa that has no remainder of the skandhas. The bodhisattva mahāsattva Śrīgarbha took up the Dharma teaching of The White Lotus of the Good Dharma and for eighty intermediate eons taught the teaching of that bhagavān who had passed into nirvāṇa.

1.­86

“Ajita, the eight sons of that bhagavān, such as Mati, became students of the bodhisattva Śrīgarbha. He ripened them for the highest, complete enlightenment. Subsequently they all saw a hundred thousand quintillion buddhas, honored them, and attained the highest, complete enlightenment of perfect buddhahood. The last of them became the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Dīpaṃkara.

1.­87

“One of the eight hundred students yearned for gain, yearned for honor, yearned for prestige, and desired fame, so the words and letters that had been taught did not engross him or take root in him. He became known as Yaśaskāma. Through the merit he had previously acquired, he pleased many quintillions of buddhas, and having pleased them he honored them, venerated them, respected them, made offerings to them, worshiped them, and revered them. [F.10.b]

1.­88

“At that time, Ajita, the bodhisattva Śrīgarbha was a dharmabhāṇaka. Do not have any doubt or uncertainty that he was someone else. Why is that? It is because at that time I was the dharmabhāṇaka Śrīgarbha. The bodhisattva Yaśaskāma had become lazy. Ajita, at that time, on that occasion, you were the lazy bodhisattva Yaśaskāma.

“Ajita, when in this teaching I saw the light ray of this kind that was the Bhagavān’s omen, I thought that the Bhagavān intended to teach the great extensive sūtra, the Dharma teaching of The White Lotus of the Good Dharma.”

1.­89

Then Mañjuśrī Kumārabhūta taught that meaning extensively, at that time reciting these verses:

“I remember a time in the past,
Inconceivable, innumerable eons ago,
When there was a jina, a supreme being,
Whose name was Candra­sūrya­pradīpa.85 {57}
1.­90
“That guide of beings taught the good Dharma
And guided countless millions of beings.
He established many countless billions
Of bodhisattvas in wisdom.86 {58}
1.­91
“When that guide had been a prince,
He had eight sons at that time.
When they saw the great muni’s renunciation
They gave up all desires and themselves became renunciants. {59}
1.­92
“That lord of the world taught the Dharma,
The Supreme Infinite Teaching Sūtra.
It was also named The Very Extensive Sūtra,
And he taught it to billions of beings. {60}
1.­93
“As soon as that guide had taught
He sat cross-legged, and in that instant
The best of munis, sitting on the Dharma throne,
Meditated in the samādhi of the supreme infinite teaching. {61}
1.­94
“There fell a rain of divine flowers and coral tree flowers,
There was the sound of drums without drums being beaten,
And devas and yakṣas were present in the sky,
Making offerings to the supreme human. {62} [F.11.a]
1.­95
“At that moment the entire world shook.
There was then this wonder and marvel:
The Guide emitted a single, very beautiful
Ray of light from between his eyebrows. {63}
1.­96
“That ray of light shone into the east
And illuminated and beautified all the worlds
In the entirety of eighteen thousand realms,
Revealing the deaths and births of beings. {64}
1.­97
“Some realms that were made of jewels,
And some that were the color of beryl,
And various beautiful realms were revealed
Through the power of the Guide’s light ray. {65}
1.­98
“The devas and humans, the yakṣas and nāgas,
The apsarases, gandharvas, and kinnaras
Who were engaged in offering to the Sugata,
Were revealed to also be offering in those realms. {66}
1.­99
“The self-arisen buddhas themselves were visible,
As beautiful as pillars of gold.
Like gold in the midst of beryls,
They taught the Dharma in the midst of their followers. {67}
1.­100
“The śrāvakas there were beyond number;
Those śrāvakas of the sugatas were numberless.
All in each of those realms of those guides87
Were made visible by the light of the light ray. {68}
1.­101
“Children of the lords of men were revealed
Who were residing and practicing in the mountains,
Who were diligent, with unimpaired conduct,
Had faultless conduct, and were like precious jewels. {69}
1.­102
“Bodhisattvas as numerous as the sands of the Ganges
Were all revealed by that light ray.
They had given away all their possessions,
Were resolute, had the power of patience, and delighted in meditation. {70}
1.­103
“The heart children of the sugatas were revealed;
They were immovable and unshakable,
Patient, delighting in meditation, and resting in samādhi,
Established through meditation in the highest enlightenment. {71}
1.­104
“Those at the level of true peace, who were without defilements
And who had great knowledge, were revealed.
They also taught the Dharma in many worlds,
Having such an activity through the power of the sugatas. {72}
1.­105
“When the fourfold assembly of protectors
Saw this power of Candrārkadīpa,88
They all were filled with joy [F.11.b]
And asked each other, ‘What is this?’ {73}
1.­106
“Not long after the humans, maruts, and yakṣas made offerings,
The Guide of the World arose from samādhi
And he said at that time these words to Varaprabha,
The wise dharmabhāṇaka bodhisattva: {74}
1.­107
“ ‘You who are wise, who are the eyes and path for the world,
You who are a trustworthy holder of my Dharma,
You who have been a witness to my Dharma treasure,
Teach it so that it will be of benefit to beings.’ {75}
1.­108
“The numerous bodhisattvas were heartened89 by this,
Were filled with joy, and praised and lauded him.
Then throughout an entire sixty intermediate eons
That jina taught the supreme Dharma. {76}
1.­109
“The supreme highest Dharma that the protector of the world
Taught while he was seated upon a single seat,
All of it was held by the son of the jina,
By the dharmabhāṇaka Varaprabha. {77}
1.­110
“That jina taught the supreme Dharma
And brought happiness to many beings.
Then on that day the guide declared
Before the whole world and its devas: {78}
1.­111
“ ‘I have taught this method of the Dharma;
I have explained exactly the nature of the Dharma.
Bhikṣus, today is the time of my nirvāṇa‍—
It will be at midnight on this night. {79}
1.­112
“ ‘Be dedicated to this my teaching,
Attentively, and with deep faith;
Even during the passing of a quintillion eons
It is difficult to find a jina, a great rishi.’ {80}
1.­113
“As soon as they heard the word nirvāṇa
Spoken by that supreme human,
The many children of the Buddha were distressed
And they experienced the greatest suffering. {81}
1.­114
“The king, the lord of humans,
Reassured the countless millions of beings:
‘Bhikṣus, do not be afraid of my nirvāṇa.
There will come a buddha after me. {82}
1.­115
“ ‘This wise bodhisattva Śrīgarbha,
Who has realized the immaculate wisdom,
Will reach the highest, supreme enlightenment,90
And he will become the jina Vimalāṅganetra.’91 {83}
1.­116
“At midnight of that night, causes ended
And he was extinguished92 like a flame.
His relics were very extensive; [F.12.a]
There were endless quintillions of stūpas. {84}
1.­117
“The bhikṣus and likewise the bhikṣuṇīs
Who were established in the path to supreme enlightenment
And were dedicated to the teaching of that Sugata
Were not few, but were as numerous as the Ganges sands. {85}
1.­118
“At the time, the dharmabhāṇaka bhikṣu
Varaprabha, who held his teaching,
Taught the supreme Dharma of that teaching93
During the entirety of eighty intermediate eons. {86}
1.­119
“He had eight hundred students,
And he ripened all of them.
They saw many millions of buddhas
And they honored those great sages. {87}
1.­120
“During that time, they practiced appropriately
And then they became buddhas in many worlds.
One after another, according to their sequence,
They prophesied the next one’s supreme enlightenment. {88}
1.­121
“In that succession of buddhas
The last one was Dīpaṃkara,
The sage, supreme deva, revered by multitudes,94
Who guided ten billion beings. {89}
1.­122
“In the past, the Sugata’s son
Who taught the Dharma, Varaprabha,
Had a student who was idle and covetous
And desirous of gain and the prestige of knowledge. {90}
1.­123
“He had an overwhelming longing for fame
And wandered from town to town.
He thus received the entire recitation of the teaching
But at that time he had not grasped the teaching. {91}
1.­124
“He thus gained this name of Yaśaskāma,
Which became renowned everywhere.
And he, through having accomplished
This good karma95 that was adulterated,96 {92}
1.­125
“He served ten billion buddhas
And made vast offerings to them.
Through thus practicing appropriately
He has here seen Buddha Śākyasiṃha. {93}
1.­126
“He will here become one who is in his final lifetime
And will subsequently attain supreme enlightenment.97
He will become a bhagavān in the Maitreya family
And he will guide ten billion beings. {94}
1.­127
“You were the one who, in that way,
Was the person idle during the time
Of the teaching of that sugata who had passed into nirvāṇa,
And at that time, I was the dharmabhāṇaka. {95} [F.12.b]
1.­128
“I, through that cause and that basis,98
Have seen today the same kind of omen
As the celebrated omen of the wisdom,
Which I previously saw at that time. {96}
1.­129
“The constant Lord of Jinas with all-seeing eyes,
The Śākya emperor who has seen the ultimate truth,
Also has the wish to speak and to give
The supreme teaching that I heard at that time. {97}
1.­130
“That omen will today be fulfilled:
Śākyasiṃha will be establishing
The skillful method of the guides;
The seal on the nature of phenomena will be taught. {98}
1.­131
“Be dedicated, have good aspiration, and place palms together;
The compassion that benefits the world will be taught.
An endless rain of the Dharma will fall,
Which will please those who are established in the cause of enlightenment. {99}
1.­132
“Whatever doubts there may be,
Whatever uncertainty or vacillation
They will be eliminated in those born from wisdom,
In the bodhisattvas fixed upon enlightenment.” {100}
1.­133

This concludes “The Introduction,” the first chapter of the Dharma teaching of “The White Lotus of the Good Dharma.” [B2]


2.
Chapter 2

Skill in Methods

2.­1

Then the Bhagavān mindfully and knowingly arose from that samādhi. Having arisen from it, he addressed Brother Śāriputra.99

“Śāriputra, the wisdom of the buddhas, which is profound, difficult to see, and difficult to understand, has been realized by the tathāgatas, arhats, perfectly enlightened buddhas. It is difficult for all śrāvakas and pratyeka­buddhas to know. Why is that? Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas have served many hundred thousand quintillions of buddhas; they have practiced for the highest, complete enlightenment with many hundred thousand quintillions of buddhas; they have followed them for a long time; they have been diligent; [F.13.a] they have obtained marvelous, amazing Dharma; and they know the Dharma that is difficult to know.


3.
Chapter 3

The Parable

3.­1

Then at that time, Śāriputra felt contented, delighted, elated, and joyful. With happiness and gladness he bowed with palms together toward the Bhagavān. Facing the Bhagavān, gazing solely upon the Bhagavān, he said to the Bhagavān, “Bhagavān, I am astonished and amazed. I am overjoyed to have heard this kind of speech from the Bhagavān.

3.­2

“Why is that? Bhagavān, it is because I have never heard this kind of Dharma from the Bhagavān. When I saw other bodhisattvas and heard the names of the buddhas that those bodhisattvas will become in the future, and yet, still had not heard this kind of Dharma teaching from the Bhagavān, I imagined that I was deprived of that kind of vision of the tathāgatas’ wisdom,169 and was extremely grieved and extremely distressed. [F.25.a]


4.
Chapter 4

The Aspiration

4.­1

Then Brother Subhūti, Brother Mahākātyāyana, Mahākāśyapa, and Mahā­maudgalyāyana, having heard from the Bhagavān this kind of Dharma that they had never heard before, and having heard directly from the Bhagavān the prophecy of Brother Śāriputra’s attainment of the highest, supreme enlightenment, were amazed, astonished, and overjoyed.

At that time they rose from their seats, approached the Bhagavān, uncovered one shoulder, knelt on their right knees, and with palms together in homage to the Bhagavān, looking directly at the Bhagavān, they inclined their bodies, they bowed their bodies, they bowed well, bowed perfectly.


5.
Chapter 5

Herbs

5.­1

Then the Bhagavān said to Brother Mahākāśyapa and the other great sthaviras, “Excellent! Excellent, Kāśyapa! It is excellent, Kāśyapa, that you have praised the true qualities of the Tathāgata. Kāśyapa, those are qualities of the Tathāgata. There are immeasurably and innumerably more than those. It would not be easy to enumerate them entirely even in countless eons.


6.
Chapter 6

The Prophecies to the Śrāvakas

6.­1

When the Bhagavān had finished reciting those verses, he announced to the complete saṅgha of bhikṣus, “Oh bhikṣus! I declare to you,278 I make it known to you, that this śrāvaka bhikṣu of mine, Kāśyapa, will serve three hundred billion buddhas, will venerate them, honor them, make offerings to them, praise them, and respect them.279 He will hold the Dharma of those buddha bhagavāns. [F.55.a] In his last life, in an eon named Mahāvyūha, in a world named Avabhāsaprāptā, he will appear in the world as the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct,280 the sugata, the one who knows the world, the unsurpassable guide who tames beings, the teacher of devas and humans, the buddha, the bhagavān named Raśmiprabhāsa. His lifespan will be twelve intermediate eons. His Dharma will remain for twenty intermediate eons, and the outer form of his Dharma will remain for a further twenty intermediate eons. His buddha realm will be pure and clean, without stones, pebbles, or gravel, without chasms or cliffs, without drains or cesspools.281 It will be flat, pleasant, beautiful, delightful, made of beryl, adorned by jewel trees, divided eightfold like a checkerboard by golden cords,282 and filled with flowers. There will be many hundred thousands of bodhisattvas there. There will be countless hundred thousand quintillions of śrāvakas there. The evil Māra and his followers will not appear there. Even if Māra and Māra’s followers were to appear there they would become dedicated to maintaining the Dharma taught by the bhagavān tathāgata Raśmiprabhāsa.”


7.
Chapter 7

The Past

7.­1

“Bhikṣus, in the past, in a time gone by, beyond and even further beyond the most countless, innumerable, incalculable, unquantifiable, inconceivable asaṃkhyeya eons ago, at that time, in that era, in an eon named Mahārūpa, in a world named Saṃbhavā, there appeared in that world the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct, the sugata, the one who knows the world, the unsurpassable guide who tames beings, the teacher of devas and humans, the buddha, the bhagavān named Mahābhijñā­jñānābhi­bhū.


8.
Chapter 8

The Prophecy to the Five Hundred Bhikṣus

8.­1

Brother Pūrṇa Maitrāyaṇī­putra, having heard directly from the Bhagavān about this wisdom insight into skillful methods, about the teachings with implied meaning, and having heard the prophecies made to the great śrāvakas, and having heard of the connections with the past, and having heard of the preeminence of the Bhagavān, was astonished and amazed, without worldly concerns, and filled with delight and joy. Then with great delight and joy and great reverence for the Dharma, he rose from his seat, bowed down to the feet of the Bhagavān, [F.75.b] and thought, “Bhagavān, it is wonderful! Sugata, it is wonderful! The tathāgatas, arhats, perfectly enlightened buddhas accomplish that which is extremely difficult‍—they teach the Dharma to beings according to the different concerns of the world, through many wisdom insights into skillful methods, and they liberate330 beings attached to this and that.331 Bhagavān, what are we able to do? The Tathāgata is the one who knows our aspirations and our past.”


9.
Chapter 9

The Prophecies to Ānanda, Rāhula, and Two Thousand Bhikṣus

9.­1

At that time, Brother Ānanda thought, “May I obtain a prophecy like these!” Thinking that, contemplating it, and wishing for it, he rose from his seat and bowed down to the Bhagavān’s feet. Brother Rāhula also, thinking, contemplating, and wishing for the same thing, bowed down to the Bhagavān’s feet, and they said, “Bhagavān, may we have such an opportunity! Sugata, may we have such an opportunity! Bhagavān, you are our father, our progenitor, our refuge, our support, and our protector. Bhagavān, we are honored by the world with its devas, humans, and asuras as the sons of the Bhagavān, the attendants of the Bhagavān, and the keepers of the Dharma treasure of the Bhagavān. Therefore, Bhagavān, it would be fitting if the Bhagavān were quickly to give us the prophecy of our attainment of the highest, complete enlightenment.”


10.
Chapter 10

The Dharmabhāṇakas

10.­1

Then the Bhagavān said to the bodhisattva Bhaiṣajyarāja and eighty thousand other bodhisattvas, “Bhaiṣajyarāja, do you see this assembly’s numerous devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, bhikṣus and bhikṣuṇīs, upāsakas and upāsikās, and followers of the Śrāvakayāna and the Bodhisattva­yāna who have heard this Dharma teaching directly from the Tathāgata?” [F.84.a]


11.
Chapter 11

The Appearance of the Stūpa

11.­1

Then a stūpa made of the seven precious materials arose from the center of the assembly, directly in front of the Bhagavān. It was five hundred yojanas tall and of a corresponding circumference. Having risen up, it remained suspended in the air, bright and beautiful, adorned with five thousand encircling railings358 covered in flowers, and beautified by many thousands of toraṇas, hung with thousands of sacred flags and banners of victory, [F.89.a] hung with thousands of strings of jewels, hung with thousands of streamers and bells, and emitting the aroma of bay leaves and sandalwood. That aroma spread throughout the entire all-containing world. Its crowning parasol reached as high as the palaces in the paradises of the Four Mahārājas. It was made of the seven precious materials, which are gold, silver, beryl, white coral, emerald, red pearl, and chrysoberyl. At the stūpa, devas of the Trāyastriṃśa paradise scattered coral tree and great coral tree flowers on the precious stūpa, bestrewing it with them, and covering it with them.


12.
Chapter 12

Resolutions

12.­1

Then the bodhisattva mahāsattva Bhaiṣajyarāja and the bodhisattva mahāsattva Mahāpratibhāna, together with a following of two hundred thousand bodhisattvas, facing the Bhagavān, said, “Bhagavān, have no concern over this matter. Bhagavān, we will teach, we will expound this Dharma teaching to beings after the nirvāṇa of the Tathāgata.

“Bhagavān, in that time beings will be wicked, have few roots of merit, be arrogant, be devoted to gain and honor, engage in roots of demerit, be difficult to guide, have no interest, and be filled with disinterest, but, Bhagavān, we will demonstrate the power of patience and in that time we will teach this sūtra, we will uphold it, we will expound it, we will write it out, we will honor it, we will venerate it, and we will make offerings to it. Bhagavān, we will cast aside body and life and teach this sūtra. Therefore, Bhagavān, have no concern.”


13.
Chapter 13

Dwelling in Happiness

13.­1

Then Mañjuśrī Kumārabhūta said to the Bhagavān, “Bhagavān, what these bodhisattva mahāsattvas are resolved to do because of their reverence for the Bhagavān is a difficult task, extremely difficult. Bhagavān, how should these bodhisattva mahāsattvas expound this Dharma teaching in the later times, in a later era?”

The Bhagavān said to Mañjuśrī Kumārabhūta, “Mañjuśrī, bodhisattva mahāsattvas should expound this Dharma teaching in the later times, in a later era, by maintaining four qualities. What are these four?


14.
Chapter 14

The Bodhisattvas Emerging Out of the Ground

14.­1

Then the bodhisattvas who had arrived from other world realms, who were as numerous as the grains of sand in eight Ganges Rivers, stood up in the circle of the assembly, bowed to the Bhagavān with hands together in homage, and said these words:

“Bhagavān, if the Bhagavān will permit us, [F.111.a] after the Tathāgata has passed into nirvāṇa, we too will teach this Dharma teaching in the Sahā world realm. We will read it, write it, and make offerings to it. We shall be dedicated to this Dharma teaching. Bhagavān, teach well this Dharma teaching to us.”


15.
Chapter 15

The Lifespan of the Tathāgata

15.­1

Then the Bhagavān said to the complete assembly of bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.”

The Bhagavān said a second time, and a third time, to those bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak. Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.”


16.
Chapter 16

The Extent of the Merit

16.­1

When the teaching of the Tathāgata’s lifespan was taught it benefited innumerable, countless beings. The Bhagavān said at that time to the bodhisattva mahāsattva Maitreya, “Ajita, when the Dharma teaching that teaches the Tathāgata’s lifespan was given, a hundred thousand quintillion bodhisattvas, as numerous as the grains of sand in sixty-eight Ganges Rivers, developed receptivity to the birthlessness of phenomena.


17.
Chapter 17

Teaching the Merit of Rejoicing

17.­1

Then the bodhisattva mahāsattva Maitreya asked the Bhagavān, [F.129.a] “Bhagavān, if a noble man or noble woman rejoices after hearing this Dharma teaching explained, how much merit, Bhagavān, does that noble man or noble woman create?” And at that time the bodhisattva mahāsattva Maitreya also addressed to him this verse:

17.­2
“After the nirvāṇa of the great Hero,
How much merit will there be
For someone who listens to this kind of sūtra,
And having heard it, rejoices?” {1}

18.
Chapter 18

The Benefits of the Purity of the Six Āyatanas

18.­1

Then the Bhagavān said to the bodhisattva mahāsattva Satata­samitābhiyukta, “If any noble man or noble woman possesses, reads, teaches, or asks questions about this Dharma teaching, that noble man or noble woman will gain eight hundred qualities of the eyes, will gain twelve hundred qualities of the nose, will gain eight hundred qualities of the ears, will gain twelve hundred qualities of the tongue, will gain eight hundred qualities of the body, and will gain twelve hundred qualities of mind.


19.
Chapter 19

Sadāparibhūta

19.­1

Then the Bhagavān said to the bodhisattva mahāsattva Mahā­sthāma­prāpta, “Mahā­sthāma­prāpta, you should know that this Dharma teaching is like this: Whoever rejects this Dharma teaching, and scolds, rebukes, and speaks crudely489 and harshly to the bhikṣus, [F.139.b] bhikṣuṇīs, upāsakas, and upāsikās who possess such a sūtra as this, will experience the undesirable result ripening from that, which is that they will be unable to speak words. Whoever possesses such a sūtra as this, reads it, studies it, teaches it, and teaches it extensively to others will have the desirable result ripening from that, which is, as I have said before, that they will attain purified eyes, nose, ears, tongue, body, and mind.


20.
Chapter 20

The Tathāgata’s Miracles

20.­1

Then those hundreds of millions of quintillions of bodhisattvas who had emerged from the ground, as numerous as the atoms in a world realm, placed their hands together in homage and said to the Bhagavān, “Bhagavān, we will teach this Dharma teaching in all the buddha realms where the Tathāgata has passed into nirvāṇa, and in the buddha realms where the Bhagavān will pass into nirvāṇa.


21.
Chapter 21

Dhāraṇīs

21.­1

498Then the bodhisattva mahāsattva Bhaiṣajyarāja rose from his seat, removed his upper robe from one shoulder, knelt on his right knee, [F.147.a] and with his hands together in homage bowed toward the Bhagavān and said to the Bhagavān, “Bhagavān, how much merit will a noble man or noble woman generate by carrying this Dharma teaching The White Lotus of the Good Dharma on their body or making a text of it?”


22.
Chapter 22

The Past of Bhaiṣajyarāja

22.­1

Then the bodhisattva mahāsattva Nakṣatra­rāja­saṃkusumitābhi­jña said to the Bhagavān, “Bhagavān, through what cause is the bodhisattva mahāsattva Bhaiṣajyarāja active in this Sahā world realm? Bhagavān, he must have undergone many hundred thousands of quintillions of hardships. I request the Tathāgata, the Arhat, the perfectly enlightened Buddha to speak of just a fraction of what the bodhisattva mahāsattva Bhaiṣajyarāja has practiced, so that those who have heard the Bhagavān‍—the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, and the bodhisattva mahāsattvas who have arrived here from other world realms and these great śrāvakas‍—will all be pleased, delighted, and happy.”


23.
Chapter 23

Gadgadasvara

23.­1

Then at that time the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni emitted light from the ūrṇā hair between his eyebrows, which was a sign of a great being. That light shone throughout hundreds of thousands of quintillions of buddha realms in the east, which were as numerous as the grains of sand in eighteen Ganges Rivers. Beyond those hundreds of thousands of quintillions of buddha realms, which were as numerous as the grains of sand in eighteen Ganges Rivers, there was the world realm named Vairocana­raśmi­prati­maṇḍitā, in which there lived, was present, and remained the tathāgata, the arhat, the perfectly enlightened buddha named Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña. He was accompanied and revered by an immeasurably great saṅgha of bodhisattvas. Then the ray of light emitted by the bhagavān tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni from his ūrṇā hair shone at that time throughout the world realm Vairocana­raśmi­prati­maṇḍitā.


24.
Chapter 24

Facing Everywhere: The Teaching of the Miracles of Avalokiteśvara

24.­1

596Then the bodhisattva mahāsattva Akṣayamati rose from his seat, removed his upper robe from one shoulder, knelt on his right knee, and with his hands together in homage bowed toward the Bhagavān and asked the Bhagavān, “Bhagavān, why is the bodhisattva mahāsattva Avalokiteśvara called Avalokiteśvara?” [F.164.b]

24.­2

The Bhagavān said to the bodhisattva mahāsattva Akṣayamati, “Noble one, if the hundred thousand quintillion beings in this world who are experiencing suffering were to hear the name of the bodhisattva mahāsattva Avalokiteśvara they would all become freed from that mass of suffering.


25.
Chapter 25

The Past of King Śubhavyūha

25.­1

Then the Bhagavān said to the all-inclusive assembly of bodhisattvas, “Noble ones, in the past, in a time gone by, countless eons ago, at that time, in that era, in an eon named Priyadarśana, in a world named Vairocana­raśmi­prati­maṇḍitā, there appeared in that world the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct, the sugata, the one who knows the world’s beings, the unsurpassable guide who tamed beings, the teacher of devas and humans, the buddha, the bhagavān named Jala­dhara­garjita­ghoṣa­susvarana­kṣatra­rāja­saṃkusumitābhi­jña­.


26.
Chapter 26

Samantabhadra’s Encouragement

26.­1

The bodhisattva mahāsattva Samantabhadra, leading a following of countless bodhisattva mahāsattvas, and leading a following of countless devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, humans, and nonhumans, came from the east, and the realms shook, a rain of lotuses fell, and a hundred thousand quintillion musical instruments played. With the great power of a bodhisattva, with the great manifestations of a bodhisattva, with the great miraculous power of a bodhisattva, with the great majesty636 of a bodhisattva, with the great brilliant magnificence of a bodhisattva, with the great way637 of a bodhisattva, with the great miracles of a bodhisattva, and with the great miraculous manifestation of leading a following638 of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans‍—it was with such an inconceivable miraculous manifestation that the bodhisattva mahāsattva Samantabhadra came to this Sahā world realm.


27.
Chapter 27

The Entrusting

27.­1

Then the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni [F.179.b] rose from his Dharma seat and manifested the miracle of his right hand taking hold of the right hands of those in the entire gathering of bodhisattvas. At that time he said, “Noble ones, this highest, complete enlightenment that I accomplished after a hundred thousand quintillion asaṃkhyeya eons I place in your hands: I entrust it to you, I present it to you, and I pass it on to you. Noble ones, you should do whatever will make it extensively widespread.”


c.

Colophon

c.­1

Translated, revised, and finalized by the Indian Upādhyāya Surendrabodhi and the chief editor Lotsawa Bandé Nanam Yeshé Dé.


n.

Notes

n.­1
See Jamieson (2002) for a list of the numerous scholarly works.
n.­2
Karashima (2015).
n.­3
Dessein (2009): 36–37.
n.­4
Zhongxin (1997).
n.­5
Karashima (2001).
n.­6
Karashima (2001): 212.
n.­7
Lopez (2016): 21.
n.­8
Deeg (1999).
n.­56
There have been two ways to interpret this traditional beginning of a sūtra, with such Indian masters as Kamalaśīla claiming that both are equally correct. The alternative interpretation is “Thus have I heard: at one time, the Bhagavān…,” and so on. The various arguments, both traditional and modern, for either side are given by Brian Galloway in “Thus have I heard: At one time…,” Indo-Iranian Journal 34, no. 2 (April 1991): 87–104.
n.­57
This figure is from the Sanskrit. The Tibetan in all Kangyurs has twelve thousand, as do the Chinese translations by Kumārajīva (T.262, early fifth century) and by Jñānagupta and Dharmagupta (T.264, early seventh century). The Chinese translation by Dharmarakṣa (T.263, late third century), however, has 1,200 like the Sanskrit, while the other early Chinese translation, which is anonymous, has 42,000 (大比丘眾四萬二千人俱).
n.­58
Sanskrit ājāneya; Tibetan cang shes. Ājāneya was incorrectly defined as meaning “all-knowing” and was translated therefore into Tibetan as cang shes (“all-knowing”). The term ājāneya was primarily used for thoroughbred horses, but was also applied to people in a laudatory sense.
n.­59
This term probably has its origins in being a translation into Sanskrit from the Middle Indic mahānāga, the Sanskrit equivalent of which should have been mahānagna, which has the meaning of “a great champion, a man of distinction and nobility.”
n.­60
According to the BHS abhi­jñatābhijña­ta, where the same word is repeated with different meanings. The Tibetan translates both identically in most Kangyurs as mngon par shes pa mngon par shes pa, and in others such as Degé and Lhasa as mngon par shes pas mngon par shes pa.
n.­61
According to the Tibetan. Sanskrit: Mahānanda.
n.­62
According to the Sanskrit, Yongle, Lithang, Narthang, Choné, Lhasa, and Stok Palace Kangyurs. The Degé and Comparative Edition have mes byin (“given by fire”) in error for mis byin (“given by men”).
n.­63
According to the Tibetan (literally “hundred thousand ten millions”). The Sanskrit omits the koṭī (“ten million”).
n.­64
The Sanskrit has additionally “divine flowers” and “great flowers.”
n.­65
The Sanskrit is simply pratyekayāna.
n.­66
Literally “a thousand ten-millions” or “tens of billions.”
n.­67
From the Sanskrit śaṅkhaśilā, though the meaning is uncertain. The Tibetan is man shel, which appears to indicate a form of crystal.
n.­68
According to the Sanskrit, which accords with the Yongle, Lithang, Kangxi, Narthang, and Choné Kangyurs. The Degé and Stok Palace read: “supreme yāna” (theg mchog).
n.­69
According to the Tibetan. Sanskrit: putrī (“daughters”).
n.­70
From the Sanskrit upalakṣayanti and the Stok Palace nye bar rtog par byed. The Degé and all other versions recorded in the Comparative Edition read: nye bar rtogs par byed.
n.­71
From the Sanskrit sabalaṃ savāhanaṃ. The Tibetan translates the words as “with their strength and steeds.”
n.­72
According to the Tibetan; “aggressive” is absent from the Sanskrit.
n.­73
According to the Tibetan. Sanskrit: “And similarly toward abuse, criticism, and threats.”
n.­74
According to the Sanskrit mūlya. The Tibetan has ri (“mountain”) in error for rin (“value”).
n.­75
According to the Tibetan, presumably translating from anya. The Sanskrit has bhūya (“many”).
n.­76
According to the Tibetan. Sanskrit: “and the constant sound of a multitude of bells.”
n.­77
According to the Yongle, Lithang, Kangxi, and Choné Kangyurs: sol. The Degé and Stok Palace read: rtsol.
n.­78
According to the Tibetan. Sanskrit: “Dispel our curiosity, son of the Buddha!”
n.­79
According to the Tibetan. In the Sanskrit, the second half of this verse is the first half of verse 52, and vice versa.
n.­80
According to the Tibetan. The Sanskrit here repeats the first half of verse 49. The equivalent Sanskrit for these lines forms the second half of verse 53.
n.­81
According to the Stok Palace Kangyur, cung, which accords with the Sanskrit alpa. The Degé and all other witnesses recorded in the Comparative Edition read: chud.
n.­82
Sanskrit: bherī. There is a variety of kettledrums and the bherī is described as a conical or bowl-shaped kettledrum, with an upper surface that is beaten with sticks.
n.­83
According to the Sanskrit. The Tibetan appears to have translated pratibhāti as the noun spobs pa.
n.­84
It becomes evident that this is another name for Varaprabha.
n.­85
In the verse the Sanskrit is candrasya sūryasya pradīpa (“The lamp of the sun [and] of the moon”).
n.­86
Sanskrit: “many bodhisattvas in the highest wisdom of buddhahood.”
n.­87
According to the Sanskrit, where vināyakānāṃ is clearly plural. Otherwise, one would assume from the Tibetan that this is referring to Śākyamuni’s light ray, as it preserves the order of the Sanskrit so so’i zhing du rnam par ’dren pa yi instead of rnam par ’dren pa yi so so’i zhing du.
n.­88
This is a synonym for Candra­sūrya­pradīpa, presumably used to match the meter of the verse.
n.­89
According to the Sanskrit saṃsthapayitvā, literally translated into Tibetan as kun bkod, which would be “completely established or arranged,” the primary meaning of the Sanskrit word.
n.­90
According to the Sanskrit. There appears to be an error in the Tibetan, which reads “my enlightenment.”
n.­91
According to the Tibetan and Chinese. The Sanskrit has Vimalāgranetra (“Stainless Highest Eyes”) instead of Vimalāṅganetra (“Stainless Limbs and Eyes”). This is synonymous with Vimalanetra.
n.­92
Nirvāṇa means the state of being extinguished, and often in this sūtra, as here, is the past passive participle of the verb “to extinguish”: parinirvṛta. It has here been translated into English as “extinguished” to make intelligible the reference to a flame.
n.­93
According to the Sanskrit śāsane. The Tibetan has bskal pa (kalpa, “eon”) instead.
n.­94
According to the Stok Palace Kangyur, mang pos mchod, which accords with the Sanskrit saṃghapūjita. The Degé and other Kangyurs recorded in the Comparative Edition instead read mang po’i mchog.
n.­95
According to the Tibetan and Chinese. The Sanskrit has tenākuśalena (“through that not-good karma”).
n.­96
The Tibetan ’dren mar is an alternative form of ’dres mar, “mixed,” as it reflects the Sanskrit kalmāṣabhūtena (“mixed,” “alloyed,” or “spotted”).
n.­97
According to Tibetan. Sanskrit: “He will attain the highest, supreme enlightenment.”
n.­98
According to the Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace Kangyurs: gzhis. The Degé has bzhis (“through four”).
n.­99
According to the Sanskrit. Tibetan: Śāridvataputra.
n.­169
According to the Tibetan. The Sanskrit has “deprived of the scope of wisdom of the tathāgatas, and of the vision of their wisdom.”
n.­278
According to the BHS ārocayāmi. The Tibetan mos par bya could be interpreted as “make you aspire.”
n.­279
According to the Sanskrit. The last two activities are absent from the Tibetan, but when this passage is repeated further on in this chapter they are included in the Tibetan, and so there appears to be an unintended omission here.
n.­280
According to the commentary this refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path.
n.­281
According to the BHS gūtholigalla. The Tibetan translates obscurely as sme ba (“spots”).
n.­282
See n.­179.
n.­330
According to the Sanskrit pramocayanti and, in part, the Stok Palace Kangyur ’grol ba. The other Tibetan versions consulted have ’grel ba; a Tibetan translation of the causative Sanskrit verb form would more likely be sgrol ba.
n.­331
The syntax is according to the Sanskrit; the Tibetan reverses the order of the sentences.
n.­358
According to the Sanskrit vedikā. The Tibetan translates as stegs bu, “platforms,” Burnouf as “balconies,” and Kern as “terraces.” However, vedikā here refers to the railings in which the toraṇas, or “gateways,” are set. While the vedikās do serve as railings for elevated platforms, which serve as circumambulatory walkways, they also encircle the stūpa on the surrounding flat ground.
n.­489
According to the Tibetan tshogs par mi dbyung ba (“unfit for a gathering”), which will have been a translation of asabhya. The Sanskrit has asatya (“falsely”), which appears to have been the source of the Chinese translation.
n.­498
In the Chinese translation this chapter is later, following the chapter on Avalokiteśvara.
n.­596
“Facing everywhere” in the chapter title is translated according to the Sanskrit samantamukha, which has also became an epithet for the many-faced forms of Avalokiteśvara. The Tibetan translates as kun nas sgo (taking the alternative meaning of “door” from mukha) which could be literally translated as “doors on all sides.” However, in the Mahāvyutpatti we find samanta-spharaṇa-mukha translated as bzhin kun tu khyab pa (“face that pervades everywhere”). Other translations have included “all-sided one” and “all-sidedness.” Burnouf translates as “Celui dont la face regarde de tous les côtés,” correcting his earlier translation based on a misreading of samantamukha as samantasukha (“complete bliss”). The meaning, however translated, refers to Avalokiteśvara regarding all beings.
n.­636
According to the Sanskrit. “Great” is absent from the Tibetan. The Sanskrit mahata bodhi­sattva­māhātmyena manages to keep the two similar words apart.
n.­637
According to the Sanskrit mahatā bodhi­sattvayānena. The Tibetan could be interpreted to mean specifically the mahāyāna.
n.­638
“leading a following” is absent from the Tibetan.

b.

Bibliography

Tibetan Editions of the Sūtra

dam chos padma dkar po’i mdo (Saddharma­puṇḍarīka­sūtra) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur, 103 vols. New Delhi: Karmapae Chodhey Gyalwae Sungrab Patrun Khang, 1976–79, vol. 51 (mdo sde, ja), folios 1a–180b.

dam chos padma dkar 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), 2006–2009, vol. 51 (mdo sde, ja), pp. 3–427.

dam chos padma dkar po’i mdo. Choné Kangyur (co ne bka’ ’gyur). 108 vols. Choné: co ne par khang, 1926, vol. 31 (mdo sde, ja), folios 1–212b.

dam chos padma dkar po’i mdo. Lhasa Kangyur (lha sa bka’ ’gyur). 100 vols. Lhasa: zhol bka’ ’gyur par khang, 1934, vol. 53 (mdo sde, ja), folios 1b–285b.

dam chos padma dkar po’i mdo. Narthang Kangyur (snar thang bka’ ’gyur). 102 vols. Narthang: snar thang par khang, eighteenth century, vol. 53 (mdo sde, ja), folios 1b–281b.

dam chos padma dkar po’i mdo. Stok Palace Kangyur (stog pho brang bris ma bka’ ’gyur). 109 vols. Leh: smad rtsis shes rig dpe mdzod, 1975–80. vol. 67 (mdo sde, ma), folios 1a–270b.

dam chos padma dkar po’i mdo. Urga Kangyur (ur ga bka’ ’gyur). New Delhi: International Academy of Indian Culture, 1990–94. vol. 51 (mdo sde, ja), folios 1a–180b.

Khangkar, Tsultrim Kelsang (ed.) bod gyur dam pa’i chos padma dkar po zhes bya ba theg pa chen po’i mdo: Tibetan Translation of Saddharmapuṇḍarīka-sūtra. Nyin bod nang rig deb grangs (Japanese and Tibetan Buddhist Culture Series) XI. Kyoto: Tibetan Buddhist Culture Association, 2009.

Sanskrit Editions of the Sūtra

Zhongxin, Jiang. Sanskrit Lotus Sutra Fragments from the Lüshun Museum Collection. Tokyo: Sōka Gakkai, 1997.

Vaidya, P. L. Saddharma­puṇḍarīka­sūtra. Darbhanga: The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1960.

Watanabe, Shōkō. Saddharmapuṇḍarīka Manuscripts Found in Gilgit. Tokyo: Reiyukai, 1972–75.

Wogihara, Unrai and Tsuchida, Chikao. Saddharmapuṇḍarīka-sūtram: Romanized and Revised Text of the Bibliotheca Buddhica publication by consulting a Sanskrit Ms. & Tibetan and Chinese translations. Tōkyō: Seigo-Kenkyūkai, 1934–35.

Translations of the Sūtra

Borsig, Margareta von. Lotos-Sutra: Das Große Erleuchtungsbuch des Buddhismus. Freiburg: Herder, 2003.

Burnouf, Eugene. Le lotus de la bonne loi. Paris: L’imprimerie Nationale, 1852.

Hurvitz, Leon. Scripture of the Lotus Blossom of the Fine Dharma. New York: Columbia University Press, 1976.

Katō, Bunnō. “The Sutra of the Lotus Flower of the Wonderful Law.” In The Threefold Lotus Sutra, translated by Bunnō Katō, Yoshirō Tamura, and Kōjirō Miyasaka, with revisions by W. E. Soothill, Wilhelm Schiffer, and Pier P. Del Campana, 18–213. New York and Tokyo: Weatherhill and Kosei, 1993.

Kern, H. Saddharma-Puṇḍarīka or the Lotus of the Good Law. Sacred Books of the East XXII. Oxford: Clarendon Press, 1884.

Kubo, Tsugunari and Akira Yuyama. The Lotus Sutra. Berkeley: Numata Center for Buddhist Translation and Research (revised second edition), 2007.

Montgomery, Daniel B. The Lotus Sutra: The Sutra of the Lotus Flower of the Wonderful Dharma. Tokyo: Nichiren Shu Headquarters, 1991.

Murano, Senchū. The Lotus Sutra: Sutra of the Lotus of the Wonderful Dharma. Hayward, CA: Nichiren Buddhist International Center, 1974.

Reeves, Gene. The Lotus Sutra: A Contemporary Translation of a Buddhist Classic. Somerville, MA: Wisdom Publications, 2008.

Soothill, W.E. The Lotus of the Wonderful Law, or The Lotus Gospel. Richmond: Curzon Press, 1987.

Watson, Burton. The Lotus Sutra. New York: Columbia University Press, 1993.

Other Kangyur Texts

rgya cher rol pa’i mdo (Lalita­vistara­sūtra, Toh 95. Degé Kangyur vol. 46 (mdo sde, kha), folios 1b–216b. English translation in Dharmachakra Translation committee (2013).

ting nge ’dzin gyi rgyal po’i mdo (Samādhi­rāja­sūtra), Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1a–175b. English translation in Roberts (2018).

de bzhin gshegs pa thams cad kyi gsang ba’i mdo (Tathāgata­ghuyaka­sūtra) [The Secret of the Tathāgatas Sūtra]. Toh 443, Degé Kangyur vol. 81 (rgyud, ca), folios 90a–157b.

phal po che’i mdo (Avataṁsaka­sūtra) [A Multitude of Buddhas Sūtra]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, ka–a), folios ka 1a–nga 363a.

lang kar gshegs pa’i mdo (Laṅkā­vatāra­sūtra) [The Entry into Laṅka Sutra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56a–191b.

shes rab pha rol tu phyin pa brgyad stong pa (Aṣṭa­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Eight Thousand Verses]. Toh 12, Degé Kangyur vol. 33 (brgyad stong pa, ka), folios 1b–286a.

sa bcu pa’i mdo (Daśa­bhūmika­sūtra) [The Sūtra of the Ten Bhūmis]. Chapter 31, in Toh 44, Degé Kangyur vol. 36 (phal chen, kha), folios 166a–283a. English translation in Roberts (2021).

gser ’od dam pa’i mdo (Su­varṇa­prabhā­sūtra) [The Golden Light Sūtra]. Toh 556, Degé Kangyur vol. 89 (rgyud, pa), folios 151b–273a. English translation in Roberts (2024).

Tengyur Texts

Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Muni­matālaṁkāra). Toh 3903, Degé Tengyur vol. 210 (dbu ma, a), folios 73b–293a.

Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottara­tantra­śāstra­vyākhyā). Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74b–129a.

Candrakīrti. dbu ma la ’jug pa’i bshad pa (Madhyamakāvatāra­bhāṣya). Toh 3862, Degé Tengyur vol. 204 (dbu ma, ’a), folios 220b–348a.

Candrakīrti. byang chub sems dpa’i rnal ’byor spyod pa bzhi brgya pa’i ’grel pa (Bodhi­sattva­yoga­caryā­catuḥ­śataka­ṭīkā) Toh 3865, Degé Tengyur vol. 205 (dbu ma, ya), folios 30b–239a.

Daṃṣṭrāsena, Vasubandhu, or neither. shes rab kyi pha rol tu phyin pa ’bum pa dang nyi khri lnga stong pa dang khri brgyad stong pa’i rgya cher bshad pa (Śata­sāhasrikā­pañca­viṁśati­sāhasrika­ṣṭāda­śasāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā). Toh 3808, Degé Tengyur vol. 93 (sher phyin, pha), folios 1a–292b. English translation in Sparham (2022).

Dharmamitra. tshig rab tu gsal ba (Prasphuṭapadā). Toh 3796, Degé Tengyur vol. 87 (sher phyin, nya), folios 1a–110a.

Jānavajra. de bzhin gshegs pa’i snying po’i rgyan (Tathāgata­hṛdayālaṁkāra). Toh 4019, Degé Tengyur vol. 224 (mdo ’grel, pi), folios 1a–310a.

Kamalaśīla. shes rab kyi pha rol tu phyin pa bdun brgya pa rgya cher bshad pa (Sapta­śatikā­prajñā­pāramitā­ṭīkā). Toh 3815, Degé Tengyur vol. 95 (sher phyin, ma), folios 89a–178a.

Maitreya-Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottara­tantra­śāstra) [A Mahāyāna Treatise on the Supreme Continuum]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54b–73a.

Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 212 (dbu ma, ki), folios 148b–215a.

Saitsalak (sa’i rtsa lag, Kuiji, Pṛthivībandhu). dam pa’i chos padma dkar po’i ’grel pa. Toh 4017, Degé Tengyur, vol. 120 (mdo ’grel, di), folios 175b–302a.

Saitsalak (sa’i rtsa lag, Kuiji, Pṛthivībandhu). dam pa’i chos padma dkar po’i ’grel pa. bstan ’gyur (dpe bsdur ma) [Comparative Edition of the Tengyur], 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). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 69 (mdo sde, di, vol. 135), pp. 476–826.

Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3a–194b.

Vasubandhu. theg pa chen po bsdus pa’i ’grel pa (Mahā­yāna­saṁgraha­bhāṣya). Toh 4050, Degé Tengyur vol. 225 (sems tsam, yi), folios 121b–190a.

Wantsik (wan tshig, Yuan Tso). dgongs pa zab mo nges par ’grel pa (Gambhīra­saṁdhi­nirmocana­sūtra­ṭīkā). Toh 4016, Degé Tengyur vols. 220–22 (mdo ’grel, ti–ti), folios ti 1a–di 175a.

Secondary Tibetan Sources

Lodrö Gyaltsen (blo gros rgyal mtshan). dam chos pad dkar gyi tshig don la gzhan gyi log par rtog pa dgag pa. In Sa skya bka’ ’bum vol. 15, Kathmandu: Sachen International, 2006, folios 469–485.

Butön Rinchen Drup (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In The Collected Works of Bu-ston. Edited by Lokesh Chandra from the collections of Raghu Vira. 28 volumes. Zhol bka’ ’gyur par khang edition. New Delhi: International Academy of Indian Culture, 1965–71, 633–1056.

Changkya Rölpai Dorjé (lcang skya rol pa’i rdo rje). dam chos pad ma dkar po’i kha byang. In lcang skya rol pa’i rdo rje’i gsung ’bum, vol. 5 (ca), Dharamsala: Library of Tibetan Works and Archives, 2003, folios 525–532.

Pekar Zangpo (pad dkar bzang po). ’phags pa dam chos padma dkar po’i mdo. In mdo sde spyi’i rnam bzhag, Beijing: mi rigs dpe skrun khang, 2006, pp. 187–189.

Secondary Non-Tibetan Sources

Abbott, Terry Rae. “Vasubandhu’s Commentary on the Saddharma­puṇḍarīka­sūtra: A Study of its History and Significance.” PhD diss., University of California at Berkeley, 1985.

Boucher, Daniel. “Dharmarakṣa and the Transmission of Buddhism to China.” Asia Major 19 (2006): 13–37.

Deeg, Max. “The Saṅgha of Devadatta: Fiction and History of a Heresy in the Buddhist Tradition.” Journal of the International College for Advanced Buddhist Studies (March 31, 1999): 195–230.

Dessein, Bart. “The Mahāsāṃghikas and the Origins of Mahāyāna Buddhism: Evidence Provided in the *Abhi­dharma­mahā­vibhāṣa­śāstra.” The Eastern Buddhist 40, no. 1 (2009): 25–61.

Dharmachakra Translation Committee, trans. The Play in Full (Lalita­vistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.

Galloway, Brian. “Thus have I heard: At one time….” Indo-Iranian Journal 34, no. 2 (April 1991): 87–104.

Groner, Paul and Jacqueline I. Stone. “Editors’ Introduction: The Lotus Sutra in Japan.” Japanese Journal of Religious Studies vol. 41, no. 1 (2014): 1–23.

Hanh, Thich Nhat. Peaceful Action, Open Heart: Lessons from the Lotus Sutra. Berkeley: Parallax Press, 2008.

Heirman, Ann. “Yijing’s View on the Bhikṣunīs’ Standard Robes.” Chung-Hwa Buddhist Journal 21 (2008): 145–158.

Hinüber, Oskar von. “A Saddharmapuṇḍarīkasūtra Manuscript from Khotan: The Gift of a Pious Khotanese Family.” Journal of Oriental Studies 24 (2014): 134–156.

Hinüber, Oskar von. “The Saddharmapuṇḍarīkasūtra at Gilgit: Manuscripts, Worshippers, and Artists.” Journal of Oriental Studies22 (2012): 52–67.

Hinüber, Oskar von. Bronzes of the Ancient Kingdom of Gilgit and Royal Patronage in Early North-Western India and Pakistan. Online lecture: The Metropolitan Museum of Art, New York (2010).

Jamieson, R. C. “Sanskrit Lotus Sutra Manuscripts from Cambridge University Library (Add. 1682 and Add. 1683).” Journal of Oriental Studies 12, no. 6 (2002): 165–173.

Jeffus, Ryusho. Lotus Sutra Practice Guide: 35-Day Practice Outline. Charlotte, NC: Myosho-ji, 2012.

Karashima, Seishi. “Who Composed the Mahāyāna Scriptures?‍—the Mahāsāṃghikas and Vaitulya Scriptures.” ARIRIAB XVIII (2015): 113–162.

Karashima, Seishi. “Some Features of the Language of the Saddharmapuṇḍarīkasūtra.” Indo-Iranian Journal 44 (2001): 207–230.

Kim, Young-ho. Tao-sheng’s Commentary on the Lotus Sūtra: A Study and Translation. Albany: State University of New York Press, 1990.

Lancaster, L. R. The Korean Buddhist Canon: A Descriptive Catalogue.

Laufer, Berthold. “Sanskrit Karketana.” Mémoires de la Société de Linguistique 22 (1922): 43–46.

Lopez Jr., Donald S. The Lotus Sutra: A Biography. Princeton, NJ: Princeton University Press, 2016.

Miller, Robert, et al. The Chapter on Going Forth (Toh 1, ch. 1). 84000: Translating the Words of the Buddha, 2018.

Mookerji, Radha Kumud. Ancient Indian Education: Brahmanical and Buddhist. Delhi: Motilal Banarsidass, 1989.

Reeves, Gene. The Stories of the Lotus Sutra. Somerville, MA: Wisdom Publications, 2010.

Roberts, Peter Alan, trans. (2018). The King of Samādhis Sūtra (Samādhi­rāja­sūtra, Toh 127). 84000: Translating the Words of the Buddha, 2018.

Roberts, Peter Alan, trans. (2021). The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha, 2021.

Roberts, Peter Alan, trans. (2024). The Sūtra of the Sublime Golden Light (2) (Suvarṇa­prabhāsottama­sūtra, Toh 556). 84000: Translating the Words of the Buddha, 2024.

Sparham, Gareth, trans. The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Ārya­śata­sāhasrikā­pañca­viṃśati­sāhasrikāṣṭā­daśa­sāhasrikā­prajñā­pāramitā­bṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.

Schoening, Jeffrey. “Translated Sutra Commentaries in Tibet.” In Tibetan Literature: Studies in Genre, edited by José Cabezón and Roger Jackson, 111–124. Ithaca, NY: Snow Lion, 1996.

Silk, Jonathan Alan. “The Yogācāra Bhikṣu.” In Beiju: Buddhist Studies in Honor of Professor Gadjin M. Nagao, edited by J. Silk, 256–314. Studies in the Buddhist Traditions 3. Honolulu: University of Hawaii Press, 1997.

Suguro, Shinjō. Introduction to the Lotus Sutra. Fremont, CA: Jain Publishing Company, 1998.

Tanabe, George J. and Willa Jane Tanabe. The Lotus Sutra in Japanese Culture. Honolulu: University of Hawaii Press, 1989.

Teiser, Stephen F. and Jacqueline I. Stone. Readings of the Lotus Sūtra. New York: Columbia University Press, 2009.

Tiantai Lotus Texts. BDK English Tripiṭaka Series. Berkeley, CA: Bukkyō Dendō Kyōkai America, 2013, 93–149.

Tola, Fernando and Carmen Dragonetti. Buddhist Positiveness: Studies on the Lotus Sūtra. Delhi: Motilal Banarsidass, 2009.

Winder, Marianne. “Vaidurya.” Studies on Indian Medical History (1987): 85–94.

Yuyama, Akira. A Bibliography of the Sanskrit Texts of the “Saddharmapuṇḍarīkasūtra.” Canberra: Faculty of Asian Studies in Association with Australian National University Press, 1970.

Zengwen, Yang. “Saddharmapundarikasutra in Chinese History and its Significance in the 21st Centry.” Journal of Oriental Studies vol. 10 (2000): 10–20.

Zhongxin, Jiang. Sanskrit Lotus Sutra Fragments from the Lüshun Museum Collection (Tokyo: Sōka Gakkai, 1997).


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

The highest of the three paradises that are the second dhyāna paradises in the form realm.

Located in 2 passages in the translation:

  • 18.­19
  • 18.­54
g.­2

Abhi­jñā­jñānābhi­bhū

Wylie:
  • mngon shes ye shes zil gnon
Tibetan:
  • མངོན་ཤེས་ཡེ་ཤེས་ཟིལ་གནོན།
Sanskrit:
  • abhi­jñā­jñānābhi­bhū

A shorter form of the name of Buddha Mahābhijñā­jñānābhi­bhū.

Located in 2 passages in the translation:

  • 7.­6
  • 7.­141
g.­3

Abhijñaprāpta

Wylie:
  • mngon par shes thob
Tibetan:
  • མངོན་པར་ཤེས་ཐོབ།
Sanskrit:
  • abhijñaprāpta

A short form of Sāgara­vara­dhara­buddhi­vikrīḍitābhijña, the name that Ānanda will have when he is a buddha.

Located in 1 passage in the translation:

  • 9.­8
g.­15

Ajātaśatru

Wylie:
  • ma skyes dgra
Tibetan:
  • མ་སྐྱེས་དགྲ།
Sanskrit:
  • ajātaśatru

A king of Magadha, the son of King Bimbisāra and Queen Vaidehī. He reigned during the last ten years of the Buddha’s life and about twenty years after. He overthrew his father and through invasion expanded the kingdom of Magadha. According to the Buddhist tradition he was murdered by his own son Udayabhadra.

Located in 2 passages in the translation:

  • 1.­8
  • g.­446
g.­16

Ajita

Wylie:
  • ma pham pa
Tibetan:
  • མ་ཕམ་པ།
Sanskrit:
  • ajita

The other name of Maitreya, the bodhisattva who became Śākyamuni’s regent and is prophesied to be the next buddha, the fifth buddha in the fortunate eon. In early Buddhism he appears as the human disciple Maitreya Tiṣya, sent to pay his respects by his teacher. The Buddha gives him the gift of a robe and prophesies he will be the next buddha, while his companion Ajita will be the next cakravartin. As a bodhisattva in the Mahāyāna he has both these names.

Located in 40 passages in the translation:

  • 1.­77
  • 1.­79-80
  • 1.­82-83
  • 1.­85-86
  • 1.­88
  • 14.­49
  • 14.­55-56
  • 16.­1
  • 16.­25-27
  • 16.­48-56
  • 16.­59-61
  • 17.­3-8
  • 17.­10-13
  • 17.­15-16
  • g.­235
g.­17

Ājñāta­kauṇḍinya

Wylie:
  • kun shes kauN+di n+ya
Tibetan:
  • ཀུན་ཤེས་ཀཽཎྡི་ནྱ།
Sanskrit:
  • ājñāta­kauṇḍinya

See “Kauṇḍinya.”

Located in 4 passages in the translation:

  • 1.­3
  • 2.­26
  • 8.­50
  • g.­182
g.­20

Akṣayamati

Wylie:
  • blo gros mi zad pa
Tibetan:
  • བློ་གྲོས་མི་ཟད་པ།
Sanskrit:
  • akṣayamati

A bodhisattva present at the sūtra’s teaching.

Located in 16 passages in the translation:

  • i.­62
  • 1.­4
  • 24.­1-2
  • 24.­9
  • 24.­11-12
  • 24.­14-16
  • 24.­18-19
  • n.­599-600
  • n.­602
  • n.­612
g.­22

Amitābha

Wylie:
  • snang ba mtha’ yas
Tibetan:
  • སྣང་བ་མཐའ་ཡས།
Sanskrit:
  • amitābha

Definition from the 84000 Glossary of Terms:

The buddha of the western buddhafield of Sukhāvatī, where fortunate beings are reborn to make further progress toward spiritual maturity. Amitābha made his great vows to create such a realm when he was a bodhisattva called Dharmākara. In the Pure Land Buddhist tradition, popular in East Asia, aspiring to be reborn in his buddha realm is the main emphasis; in other Mahāyāna traditions, too, it is a widespread practice. For a detailed description of the realm, see The Display of the Pure Land of Sukhāvatī, Toh 115. In some tantras that make reference to the five families he is the tathāgata associated with the lotus family.

Amitābha, “Infinite Light,” is also known in many Indian Buddhist works as Amitāyus, “Infinite Life.” In both East Asian and Tibetan Buddhist traditions he is often conflated with another buddha named “Infinite Life,” Aparimitāyus, or “Infinite Life and Wisdom,”Aparimitāyurjñāna, the shorter version of whose name has also been back-translated from Tibetan into Sanskrit as Amitāyus but who presides over a realm in the zenith. For details on the relation between these buddhas and their names, see The Aparimitāyurjñāna Sūtra (1) Toh 674, i.9.

Located in 6 passages in the translation:

  • i.­62
  • 24.­46
  • n.­622
  • g.­23
  • g.­49
  • g.­403
g.­23

Amitāyus

Wylie:
  • tshe dpag med
Tibetan:
  • ཚེ་དཔག་མེད།
Sanskrit:
  • amitāyus

The Buddha in the western realm of Sukhāvatī. Later and presently better known by his alternative name Amitābha. Not to be confused with the buddha of long life, Aparimitāyus, whose name has been incorrectly back-translated into Sanskrit as Amitāyus also.

Located in 6 passages in the translation:

  • 7.­128
  • 22.­35
  • 24.­47
  • 24.­49
  • g.­22
  • g.­403
g.­24

Amoghadarśin

Wylie:
  • mthong ba don yod
Tibetan:
  • མཐོང་བ་དོན་ཡོད།
Sanskrit:
  • amoghadarśin

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­27

Ānanda

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

Buddha Sākyamuni’s cousin, who was his attendant for the last twenty years of his life. He was the subject of criticism and opposition from the monastic community after the Buddha’s passing, but eventually succeeded to the position of the patriarch of Buddhism in India after the passing of the first patriarch, Mahākāśyapa.

Located in 20 passages in the translation:

  • i.­47
  • 1.­3
  • 9.­1
  • 9.­3
  • 9.­5-7
  • 9.­13-15
  • 9.­24-26
  • 9.­34
  • g.­3
  • g.­31
  • g.­32
  • g.­246
  • g.­344
  • g.­345
g.­29

Anantamati

Wylie:
  • mtha’ yas blo gros
Tibetan:
  • མཐའ་ཡས་བློ་གྲོས།
Sanskrit:
  • anantamati

A prince in the distant past.

Located in 1 passage in the translation:

  • 1.­79
g.­30

Anantavikrāmiṇ

Wylie:
  • mtha’ yas gnon
Tibetan:
  • མཐའ་ཡས་གནོན།
Sanskrit:
  • anantavikrāmiṇ

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­33

Anavatapta

Wylie:
  • ma dros pa
Tibetan:
  • མ་དྲོས་པ།
Sanskrit:
  • anavatapta

Definition from the 84000 Glossary of Terms:

A nāga king whose domain is Lake Anavatapta. According to Buddhist cosmology, this lake is located near Mount Sumeru and is the source of the four great rivers of Jambudvīpa. It is often identified with Lake Manasarovar at the foot of Mount Kailash in Tibet.

Located in 1 passage in the translation:

  • 1.­6
g.­34

Anikṣiptadhura

Wylie:
  • brtson pa mi gtong ba
Tibetan:
  • བརྩོན་པ་མི་གཏོང་བ།
Sanskrit:
  • anikṣiptadhura

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­35

Aniruddha

Wylie:
  • ma ’gags pa
Tibetan:
  • མ་འགགས་པ།
Sanskrit:
  • aniruddha

The Buddha’s cousin, and one of his ten principal pupils. Renowned for his clairvoyance.

Located in 2 passages in the translation:

  • 1.­3
  • 8.­31
g.­36

Anupamamati

Wylie:
  • dpe med blo gros
Tibetan:
  • དཔེ་མེད་བློ་གྲོས།
Sanskrit:
  • anupamamati

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­38

apsaras

Wylie:
  • lha mo
Tibetan:
  • ལྷ་མོ།
Sanskrit:
  • apsaras

Popular figures in Indian culture, they are said to be goddesses of the clouds and water.

Located in 1 passage in the translation:

  • 1.­98
g.­39

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

Located in 213 passages in the translation:

  • i.­11
  • i.­46
  • i.­55
  • 1.­2
  • 1.­13
  • 1.­71-72
  • 1.­76-77
  • 1.­79-80
  • 1.­84-86
  • 2.­1-3
  • 2.­26
  • 2.­51
  • 2.­53-59
  • 2.­61-64
  • 2.­153
  • 3.­4
  • 3.­29
  • 3.­31
  • 3.­34
  • 3.­54
  • 3.­65
  • 3.­70
  • 3.­74-76
  • 4.­86
  • 5.­2
  • 5.­5-6
  • 5.­8
  • 5.­11
  • 5.­50
  • 5.­57
  • 6.­1
  • 6.­12
  • 6.­19
  • 6.­28
  • 6.­34
  • 7.­1
  • 7.­13
  • 7.­17
  • 7.­19
  • 7.­28
  • 7.­32
  • 7.­42
  • 7.­47
  • 7.­60
  • 7.­66
  • 7.­75
  • 7.­79
  • 7.­90
  • 7.­102
  • 7.­105
  • 7.­108
  • 7.­113
  • 7.­115-118
  • 7.­122
  • 7.­126-129
  • 7.­138-140
  • 7.­185-186
  • 8.­1
  • 8.­4
  • 8.­7
  • 8.­30
  • 8.­45
  • 8.­49
  • 9.­3
  • 9.­5-6
  • 9.­13
  • 9.­17-19
  • 9.­25
  • 10.­5
  • 10.­31
  • 11.­7-8
  • 11.­10
  • 11.­14
  • 11.­18
  • 11.­24-27
  • 11.­61
  • 11.­82-83
  • 12.­5-6
  • 13.­13
  • 13.­60
  • 13.­62-63
  • 14.­5-6
  • 14.­47-48
  • 14.­50
  • 15.­6
  • 16.­8
  • 17.­7
  • 17.­9-11
  • 17.­21
  • 18.­30
  • 19.­2-8
  • 19.­11
  • 19.­13
  • 19.­15
  • 19.­17-18
  • 20.­4-6
  • 20.­8-9
  • 21.­10
  • 22.­1-5
  • 22.­11
  • 22.­13
  • 22.­16-18
  • 22.­29
  • 22.­35
  • 22.­41
  • 23.­1-5
  • 23.­7
  • 23.­9-15
  • 23.­23
  • 23.­25-26
  • 24.­16
  • 25.­1
  • 25.­4
  • 25.­6
  • 25.­9
  • 25.­15
  • 25.­18-20
  • 25.­23-30
  • 26.­2
  • 26.­18
  • 27.­1
  • 27.­4-6
  • n.­246
  • n.­451
  • n.­591
  • g.­45
  • g.­77
  • g.­147
  • g.­182
  • g.­217
  • g.­295
  • g.­357
  • g.­423
g.­40

ārya

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

Generally has the common meaning of a noble person, one of a higher class or caste. In Dharma terms it means one who has gained the realization of the path and is superior for that reason.

Located in 15 passages in the translation:

  • i.­2
  • i.­45
  • 1.­74
  • 1.­78
  • 3.­50
  • 3.­71-72
  • 3.­75
  • 3.­138
  • 13.­62-63
  • 18.­9
  • 18.­86
  • 19.­3
  • n.­184
g.­41

asaṃkhyeya

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

The designation of a measure of time on the scale of eons, literally meaning “incalculable.” The number of years in such an eon differs in various sūtras that give a number. Also, twenty intermediate eons are said to be one incalculable eon, and four incalculable eons are one great eon. In that case those four incalculable eons represent the eons of the creation, presence, destruction, and absence of a world. Buddhas are often described as appearing in a second incalculable eon.

Located in 6 passages in the translation:

  • 1.­72
  • 7.­1
  • 19.­2
  • 27.­1-2
  • n.­592
g.­44

asura

Wylie:
  • lha ma yin
Tibetan:
  • ལྷ་མ་ཡིན།
Sanskrit:
  • asura

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

Located in 54 passages in the translation:

  • 1.­8
  • 1.­10
  • 1.­13
  • 1.­81
  • 3.­46
  • 5.­5-6
  • 6.­28
  • 7.­42
  • 7.­48
  • 7.­60
  • 7.­66
  • 7.­68
  • 7.­75
  • 7.­79
  • 7.­90
  • 7.­94
  • 7.­102
  • 7.­142
  • 7.­144
  • 9.­1
  • 10.­1
  • 10.­36
  • 11.­6
  • 11.­15
  • 11.­19
  • 11.­21
  • 11.­71
  • 11.­103
  • 13.­81
  • 15.­3
  • 18.­9
  • 18.­17
  • 18.­41
  • 18.­70
  • 18.­81
  • 18.­89
  • 19.­3
  • 20.­2
  • 20.­6
  • 22.­1
  • 22.­3
  • 22.­20
  • 23.­19
  • 24.­16
  • 24.­23
  • 24.­30
  • 26.­1
  • 27.­6
  • n.­319
  • g.­54
  • g.­185
  • g.­316
  • g.­461
g.­45

Aśvajit

Wylie:
  • rta thul
Tibetan:
  • རྟ་ཐུལ།
Sanskrit:
  • aśvajit

The son of one of the seven brahmins who predicted that Śākyamuni would become a great king. He was one of the five companions with Śākyamuni in the beginning of his spiritual path, abandoning him when he gave up asceticism, but then becoming one of his first five pupils after his buddhahood. He was the last of the five to attain the realization of a “stream entrant” and became an arhat on hearing the Sūtra on the Characteristics of Selflessness (An­ātma­lakṣaṇa­sūtra), which was not translated into Tibetan. Aśvajit was the one who converted Śariputra and Maudgalyāyana into becoming followers of the Buddha.

Located in 1 passage in the translation:

  • 1.­3
g.­46

Avabhāsaprabha

Wylie:
  • snang ’od
Tibetan:
  • སྣང་འོད།
Sanskrit:
  • avabhāsaprabha

A deity in the retinue of Śakra.

Located in 1 passage in the translation:

  • 1.­5
g.­47

Avabhāsaprāptā

Wylie:
  • snang ba thob pa
Tibetan:
  • སྣང་བ་ཐོབ་པ།
Sanskrit:
  • avabhāsaprāptā

“Attainment of Light,” the world in which Kāśyapa will become a buddha.

Located in 2 passages in the translation:

  • i.­44
  • 6.­1
g.­49

Avalokiteśvara

Wylie:
  • spyan ras gzigs dbang phyug
Tibetan:
  • སྤྱན་རས་གཟིགས་དབང་ཕྱུག
Sanskrit:
  • avalokiteśvara

First appeared as a bodhisattva beside Amitābha in the Sukhāvati Sūtra. The name has been variously interpreted. In “The lord of Avalokita,” Avalokita has been interpreted as “seeing,” although, as a past passive participle, it is literally “lord of what has been seen.” One of the principal sūtras in the Mahāsāṃghika tradition was the Avalokita Sūtra, which has not been translated into Tibetan, in which the word is a synonym for enlightenment, as it is “that which has been seen” by the buddhas. In the early tantras, he was one of the lords of the three families, as the embodiment of the compassion of the buddhas. The Potalaka Mountain in southern India became important in southern Indian Buddhism as his residence in this world, but Potalaka does not yet feature in the Kāraṇḍa­vyūha Sūtra, which emphasized the premeninence of Avalokiteśvara above all buddhas and bodhisattvas and introduced the mantra oṁ maṇi­padme hūṁ.

Located in 50 passages in the translation:

  • i.­27
  • i.­62
  • 1.­4
  • 24.­1-19
  • 24.­22-33
  • 24.­40-44
  • 24.­50-51
  • 24.­53
  • n.­498
  • n.­596
  • n.­600
  • n.­602-603
  • n.­606
  • n.­620
  • g.­154
g.­50

Avīci

Wylie:
  • mnar med
Tibetan:
  • མནར་མེད།
Sanskrit:
  • avīci

The lowest hell, the eighth of the eight hot hells.

Located in 9 passages in the translation:

  • 1.­11
  • 1.­19
  • 3.­152
  • 18.­2
  • 18.­7
  • 18.­9
  • 18.­23
  • 18.­77
  • 19.­19
g.­52

Bakkula

Wylie:
  • bakku la
Tibetan:
  • བཀཀུ་ལ།
Sanskrit:
  • bakkula

From a wealthy brahmin family, Bakkula is said to have become a monk at the age of eighty and lived to be a hundred and sixty! He is also said to have had two families, because as a baby he was swallowed by a large fish and the family who discovered him alive in the fish’s stomach also claimed him as their child. The Buddha’s foremost pupil in terms of health and longevity. It is also said he could remember many previous lifetimes and was a pupil of the previous buddhas Padmottara, Vipaśyin, and Kāśyapa.

Located in 2 passages in the translation:

  • 1.­3
  • 8.­31
g.­53

bala­cakra­vartin

Wylie:
  • stobs kyi ’khor los sgyur ba
Tibetan:
  • སྟོབས་ཀྱི་འཁོར་ལོས་སྒྱུར་བ།
Sanskrit:
  • bala­cakra­vartin

A cakravartin is a king who rules over at least one continent, and gains his territory by the rolling of his magic wheel over the land. Therefore he is called a “king with the revolving wheel.” This is as the result of the merit he has accumulated in previous lifetimes. A bala­cakra­vartin king is a lesser kind of cakravartin who has attained his dominion through his great might and his powerful army.

Located in 7 passages in the translation:

  • 1.­10
  • 13.­61
  • 13.­63-64
  • 13.­68
  • 18.­34
  • 18.­65
g.­54

Bali

Wylie:
  • stobs can
Tibetan:
  • སྟོབས་ཅན།
Sanskrit:
  • bali

Bali wrested control of the world from the devas, establishing a period of peace and prosperity with no caste distinction. Indra requested Viṣṇu to use his wiles so that the devas could gain the world back from him. He appeared as a dwarf asking for two steps of ground, was offered three and then traversed the world in two steps. Bali, keeping faithful to his promise, accepted the banishment of the asuras into the underworld. A great Bali festival in his honor is held annually in southern India. In The Basket Display (Kāraṇḍa­vyūha Sūtra, Toh 116), he is described as abusing his power by imprisoning the kṣatriyas, so that Viṣṇu has just cause to banish him to the underworld.

Located in 1 passage in the translation:

  • 1.­8
g.­55

Bandé

Wylie:
  • ban de
Tibetan:
  • བན་དེ།
Sanskrit:
  • bande

A Middle Indic word derived from the Sanskrit bhadanta. Meaning “venerable one” it is a term of respectful title for Buddhist monks.

Located in 1 passage in the translation:

  • c.­1
g.­57

bay leaves

Wylie:
  • ta ma la’i ’dab ma
Tibetan:
  • ཏ་མ་ལའི་འདབ་མ།
Sanskrit:
  • tamālapatra

Cinnamomum tamala, which is specifically the Indian bay leaf. Called tamalpatra in Marathi, and tejpatta in Hindi. The Sanskrit and Marathi means “dark-tree leaves.” Also called Malabar leaves, after the name of the northern area of present-day Kerala in southwest India.

Located in 3 passages in the translation:

  • 11.­1
  • 18.­27
  • 18.­32
g.­59

beryl

Wylie:
  • bai dU rya
Tibetan:
  • བཻ་དཱུ་རྱ།
Sanskrit:
  • vaiḍūrya

Although this has often been translated as lapis lazuli, the descriptions and references in the literature, both Sanskrit and Tibetan, match beryl. The Pāli form is veḷuriya. The Prākrit form verulia is the source for the English beryl. This normally refers to the blue or aquamarine beryl, but there are also white, yellow, and green beryls, though green beryl is called “emerald.”

Located in 25 passages in the translation:

  • i.­56
  • 1.­97
  • 1.­99
  • 2.­106
  • 3.­30
  • 3.­39
  • 4.­6
  • 6.­1
  • 6.­28
  • 6.­34
  • 9.­5
  • 11.­1
  • 11.­15
  • 11.­18
  • 11.­22
  • 11.­71
  • 13.­61
  • 16.­49
  • 17.­5
  • 18.­76
  • 18.­79
  • 22.­3
  • 24.­3
  • g.­98
  • g.­376
g.­61

Bhadrapāla

Wylie:
  • bzang skyong
Tibetan:
  • བཟང་སྐྱོང་།
Sanskrit:
  • bhadrapāla

Definition from the 84000 Glossary of Terms:

Head of the “sixteen excellent men” (ṣoḍaśasatpuruṣa), a group of householder bodhisattvas present in the audience of many sūtras. He appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas (Pratyutpannabuddha­saṃmukhāvasthita­samādhisūtra, Toh 133) and is perhaps also the merchant of the same name who is the principal interlocutor in The Questions of Bhadrapāla the Merchant (Toh 83).

Located in 2 passages in the translation:

  • 1.­4
  • 19.­20
g.­62

Bhadrika

Wylie:
  • bzang po
Tibetan:
  • བཟང་པོ།
Sanskrit:
  • bhadrika

One of the five companions of Śākyamuni in asceticism, who abandoned him when he renounced asceticism. Later they became the Buddha’s first five pupils, with Bhadrika the second of them to become his follower.

Located in 1 passage in the translation:

  • 1.­3
g.­63

bhagavān

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavān

“One who has bhaga,” which has many diverse meanings, including good fortune, happiness, and majesty. In the Buddhist context, it means one who has the good fortune of attaining enlightenment.

Located in 408 passages in the translation:

  • i.­63
  • 1.­2
  • 1.­9-14
  • 1.­72
  • 1.­79-86
  • 1.­88
  • 1.­126
  • 2.­1
  • 2.­5
  • 2.­26-27
  • 2.­39
  • 2.­41-43
  • 2.­47-50
  • 3.­1-5
  • 3.­12
  • 3.­27
  • 3.­29-30
  • 3.­34
  • 3.­36
  • 3.­45-46
  • 3.­53-54
  • 3.­64-65
  • 3.­77
  • 4.­1-15
  • 4.­20-22
  • 4.­24-32
  • 5.­1
  • 5.­12
  • 5.­30
  • 5.­59-60
  • 5.­70
  • 5.­74
  • 5.­80
  • 6.­1-2
  • 6.­11
  • 6.­19-20
  • 6.­28-29
  • 6.­34-35
  • 7.­1
  • 7.­3-4
  • 7.­6
  • 7.­13
  • 7.­15-17
  • 7.­20
  • 7.­28
  • 7.­32
  • 7.­42-43
  • 7.­47-49
  • 7.­51
  • 7.­60-62
  • 7.­66-67
  • 7.­69
  • 7.­75-76
  • 7.­79-80
  • 7.­82
  • 7.­90-91
  • 7.­102-103
  • 7.­105
  • 7.­108
  • 7.­110
  • 7.­113
  • 7.­115-118
  • 7.­120
  • 7.­122-125
  • 7.­131-132
  • 7.­141
  • 7.­144
  • 7.­163
  • 8.­1-4
  • 8.­7-8
  • 8.­28-30
  • 8.­32
  • 8.­45
  • 8.­47-49
  • 8.­58-59
  • 9.­1-3
  • 9.­5-7
  • 9.­13-14
  • 9.­17-18
  • 9.­20
  • 9.­24-26
  • 9.­31-32
  • 10.­1-2
  • 10.­11
  • 10.­38
  • 11.­1
  • 11.­4
  • 11.­6-7
  • 11.­9-14
  • 11.­16-17
  • 11.­23-30
  • 11.­44
  • 11.­71
  • 11.­75
  • 11.­84-86
  • 11.­94-95
  • 11.­99-100
  • 11.­104
  • 12.­1-3
  • 12.­5-13
  • 12.­27
  • 13.­1
  • 13.­10
  • 13.­36
  • 13.­53
  • 13.­65
  • 14.­1-3
  • 14.­5
  • 14.­7-8
  • 14.­10-11
  • 14.­13
  • 14.­16-18
  • 14.­47-51
  • 14.­55
  • 14.­57
  • 14.­65-69
  • 14.­75
  • 14.­79
  • 15.­1-3
  • 15.­5-6
  • 15.­17-18
  • 16.­1
  • 16.­7-8
  • 16.­25
  • 16.­28
  • 16.­62
  • 16.­86
  • 17.­1
  • 17.­3
  • 17.­9-10
  • 17.­16-17
  • 18.­1
  • 18.­3
  • 18.­22
  • 18.­31
  • 18.­66-67
  • 18.­79
  • 18.­87
  • 19.­1-6
  • 19.­15
  • 19.­18
  • 19.­22
  • 20.­1-4
  • 20.­6-8
  • 20.­10
  • 21.­1-4
  • 21.­6-8
  • 21.­10-11
  • 21.­13-14
  • 21.­16-18
  • 21.­20
  • 21.­24
  • 22.­1-4
  • 22.­7
  • 22.­9-11
  • 22.­13-14
  • 22.­16-21
  • 22.­35-36
  • 22.­41
  • 23.­1
  • 23.­3-5
  • 23.­7-17
  • 23.­23
  • 23.­25-26
  • 24.­1-2
  • 24.­8-12
  • 24.­14
  • 24.­16
  • 24.­51-52
  • 25.­1
  • 25.­3-4
  • 25.­6
  • 25.­9-11
  • 25.­15
  • 25.­18-20
  • 25.­23-30
  • 26.­2-6
  • 26.­8
  • 26.­10-18
  • 27.­1-2
  • 27.­4-6
  • n.­56
  • n.­219
  • n.­365
  • n.­372
  • n.­591
  • n.­599
g.­64

Bhaiṣajyarāja

Wylie:
  • sman gyi rgyal po
Tibetan:
  • སྨན་གྱི་རྒྱལ་པོ།
Sanskrit:
  • bhaiṣajyarāja

A bodhisattva present at the sūtra’s teaching.

Located in 47 passages in the translation:

  • i.­48
  • i.­50
  • i.­59-60
  • i.­63
  • 1.­4
  • 10.­1-10
  • 10.­26-37
  • 12.­1
  • 21.­1-4
  • 21.­7
  • 22.­1
  • 22.­22-23
  • 22.­34-35
  • 22.­37
  • 22.­41-42
  • 23.­3
  • 23.­26
  • 25.­33-34
  • n.­499
g.­65

Bhaiṣajya­samudgata

Wylie:
  • sman yang dag ’phags
Tibetan:
  • སྨན་ཡང་དག་འཕགས།
Sanskrit:
  • bhaiṣajya­samudgata

A bodhisattva present at the sūtra’s teaching.

Located in 5 passages in the translation:

  • i.­63
  • 1.­4
  • 23.­3
  • 25.­33-34
g.­66

Bharadvāja

Wylie:
  • bha ra dwa dza
Tibetan:
  • བྷ་ར་དྭ་ཛ།
Sanskrit:
  • bharadvāja

One of the principal śrāvaka pupils of Śākyamuni. It is said that his previous lives had been in hells and then as a human he had only stones to eat because of his mistreatment of his mother in one lifetime.

Located in 1 passage in the translation:

  • 1.­3
g.­67

Bharadvājasa

Wylie:
  • bha ra dwa dza
Tibetan:
  • བྷ་ར་དྭ་ཛ།
Sanskrit:
  • bharadvājasa

The name of a long enduring family in the distant past in which twenty thousand buddhas appeared.

Located in 1 passage in the translation:

  • 1.­77
g.­69

bhikṣu

Wylie:
  • dge slong
Tibetan:
  • དགེ་སློང་།
Sanskrit:
  • bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

Located in 221 passages in the translation:

  • i.­40
  • i.­46-47
  • i.­50
  • i.­63
  • 1.­2-3
  • 1.­10
  • 1.­12-13
  • 1.­23
  • 1.­36
  • 1.­47
  • 1.­81
  • 1.­84-85
  • 1.­111
  • 1.­114
  • 1.­117-118
  • 2.­26
  • 2.­32
  • 2.­41
  • 2.­48
  • 2.­62-63
  • 2.­65
  • 2.­152
  • 3.­34
  • 3.­46
  • 3.­53-54
  • 3.­146
  • 3.­151
  • 3.­183
  • 4.­2
  • 6.­1-3
  • 6.­6
  • 6.­19-20
  • 6.­28-29
  • 6.­34
  • 7.­1-5
  • 7.­12-13
  • 7.­15
  • 7.­17-19
  • 7.­28
  • 7.­32-33
  • 7.­35-37
  • 7.­41-43
  • 7.­47
  • 7.­49
  • 7.­51-54
  • 7.­60
  • 7.­62
  • 7.­66-67
  • 7.­69-72
  • 7.­74-76
  • 7.­79-80
  • 7.­82
  • 7.­84-86
  • 7.­89-91
  • 7.­102-103
  • 7.­105-106
  • 7.­108
  • 7.­110-129
  • 7.­131-140
  • 7.­172
  • 7.­184
  • 7.­188
  • 8.­2-8
  • 8.­15
  • 8.­30
  • 8.­49
  • 8.­62
  • 9.­2
  • 9.­7
  • 9.­25
  • 9.­34
  • 10.­1
  • 10.­36
  • 10.­50
  • 11.­7
  • 11.­29-30
  • 11.­59
  • 11.­71
  • 11.­80-84
  • 12.­2
  • 12.­19
  • 12.­21
  • 12.­24
  • 12.­27
  • 13.­4
  • 13.­7
  • 13.­13
  • 13.­23
  • 13.­32
  • 13.­35
  • 13.­39
  • 13.­46
  • 13.­49
  • 13.­59-60
  • 13.­80
  • 15.­7
  • 15.­11
  • 15.­24
  • 16.­53
  • 16.­55
  • 16.­79
  • 17.­3
  • 18.­9
  • 18.­20
  • 18.­55-56
  • 18.­65
  • 19.­1
  • 19.­6-10
  • 19.­12
  • 19.­18
  • 19.­23-24
  • 19.­29-30
  • 20.­2
  • 22.­40
  • 23.­11
  • 23.­18
  • 24.­45
  • 25.­29-30
  • 26.­4-5
  • 26.­8
  • 26.­19-22
  • 26.­24
  • n.­283
  • g.­149
  • g.­219
  • g.­262
  • g.­267
  • g.­406
  • g.­436
  • g.­442
g.­70

bhikṣuṇī

Wylie:
  • dge slong ma
Tibetan:
  • དགེ་སློང་མ།
Sanskrit:
  • bhikṣuṇī

Definition from the 84000 Glossary of Terms:

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.

For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

Located in 48 passages in the translation:

  • i.­50
  • i.­63
  • 1.­3
  • 1.­10
  • 1.­12-13
  • 1.­81
  • 1.­117
  • 2.­26
  • 2.­32
  • 2.­48
  • 2.­62
  • 2.­65
  • 3.­46
  • 10.­1
  • 10.­36
  • 10.­50
  • 12.­3-4
  • 12.­6-7
  • 12.­9
  • 13.­4
  • 13.­7
  • 13.­14
  • 13.­39
  • 13.­49
  • 13.­60
  • 13.­80
  • 17.­3
  • 18.­65
  • 19.­1
  • 19.­7-10
  • 19.­12
  • 19.­18
  • 19.­20
  • 19.­29-30
  • 20.­2
  • 23.­18
  • 26.­4
  • 26.­8
  • g.­219
  • g.­380
  • g.­493
g.­76

Bodhimaṇḍa

Wylie:
  • byang chub snying po
Tibetan:
  • བྱང་ཆུབ་སྙིང་པོ།
Sanskrit:
  • bodhimaṇḍa

The exact place where every buddha in this world will manifest the attainment of buddhahood. The spot beneath the Bodhi tree in the village presently known as Bodhgaya. Literally “the essence of enlightenment.”

Located in 26 passages in the translation:

  • 1.­67
  • 2.­8
  • 2.­29
  • 2.­140
  • 3.­14
  • 3.­133
  • 7.­13-16
  • 7.­19
  • 7.­42
  • 7.­60
  • 7.­75
  • 7.­90
  • 7.­141
  • 13.­89
  • 14.­65
  • 15.­3
  • 16.­45-46
  • 16.­60
  • 20.­9
  • 20.­19
  • 22.­40
  • 26.­20
g.­77

bodhisattva

Wylie:
  • byang chub sems dpa’
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའ།
Sanskrit:
  • bodhisattva

Definition from the 84000 Glossary of Terms:

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.

Located in 449 passages in the translation:

  • s.­1
  • i.­10
  • i.­39
  • i.­41-43
  • i.­47-54
  • i.­56-65
  • 1.­1
  • 1.­4
  • 1.­9
  • 1.­12-15
  • 1.­27
  • 1.­36-37
  • 1.­42
  • 1.­48
  • 1.­57
  • 1.­64
  • 1.­67
  • 1.­70
  • 1.­75
  • 1.­78
  • 1.­80
  • 1.­82-86
  • 1.­88
  • 1.­90
  • 1.­102
  • 1.­106
  • 1.­108
  • 1.­115
  • 1.­132
  • 2.­8
  • 2.­10
  • 2.­18
  • 2.­21
  • 2.­77
  • 2.­95
  • 2.­115
  • 2.­149
  • 2.­158
  • 2.­167
  • 3.­2-3
  • 3.­13
  • 3.­26-29
  • 3.­31-34
  • 3.­40
  • 3.­73
  • 3.­128
  • 3.­133
  • 3.­137
  • 3.­146
  • 4.­3-4
  • 4.­29-31
  • 4.­70
  • 5.­51
  • 5.­59
  • 5.­71
  • 6.­1
  • 6.­8
  • 6.­19
  • 6.­24
  • 6.­28
  • 6.­33-34
  • 6.­42
  • 7.­11
  • 7.­115
  • 7.­121
  • 7.­124-125
  • 7.­131-132
  • 7.­134
  • 7.­162
  • 8.­3-4
  • 8.­7-10
  • 8.­23
  • 8.­35
  • 8.­48
  • 9.­4
  • 9.­9
  • 9.­12-13
  • 9.­25
  • 9.­29
  • 10.­1-2
  • 10.­18
  • 10.­29
  • 10.­31-33
  • 10.­35
  • 10.­57
  • 11.­6-7
  • 11.­9-12
  • 11.­14
  • 11.­24
  • 11.­71
  • 11.­85-89
  • 11.­94
  • 11.­98
  • 11.­101-102
  • 11.­104
  • 12.­1
  • 12.­4-6
  • 12.­10-11
  • 12.­13
  • 13.­1-5
  • 13.­7-10
  • 13.­27
  • 13.­35
  • 13.­49
  • 13.­51-52
  • 13.­56
  • 13.­59-60
  • 13.­63
  • 13.­66
  • 14.­1-11
  • 14.­13-14
  • 14.­16-19
  • 14.­22-23
  • 14.­28
  • 14.­30
  • 14.­33
  • 14.­38
  • 14.­41
  • 14.­43
  • 14.­45-50
  • 14.­55-58
  • 14.­64-67
  • 14.­69
  • 14.­72
  • 14.­75
  • 14.­79-80
  • 15.­1-2
  • 15.­5-6
  • 15.­19
  • 16.­1-9
  • 16.­21
  • 16.­25
  • 16.­30
  • 16.­43
  • 16.­49
  • 16.­57
  • 16.­59
  • 16.­87
  • 17.­1
  • 17.­3
  • 17.­9-10
  • 17.­15
  • 18.­1
  • 18.­9-10
  • 18.­21-22
  • 18.­26
  • 18.­30
  • 18.­35-36
  • 18.­46
  • 18.­52
  • 18.­54-55
  • 18.­57
  • 18.­59
  • 18.­76
  • 18.­78
  • 18.­83
  • 18.­85
  • 19.­1
  • 19.­3
  • 19.­6-11
  • 19.­13-15
  • 19.­18-21
  • 19.­23
  • 19.­27-28
  • 20.­1-4
  • 20.­6
  • 20.­8
  • 20.­16
  • 20.­22-23
  • 21.­1-2
  • 21.­4
  • 21.­7-9
  • 22.­1-11
  • 22.­13-14
  • 22.­16-24
  • 22.­30
  • 22.­35-36
  • 22.­38
  • 22.­41
  • 23.­1-10
  • 23.­13-27
  • 24.­1-17
  • 24.­51
  • 25.­1-2
  • 25.­30-32
  • 26.­1-6
  • 26.­8
  • 26.­10-12
  • 26.­15
  • 26.­18
  • 26.­25
  • 27.­1-2
  • 27.­4
  • 27.­6
  • 27.­9
  • n.­86
  • n.­219-220
  • n.­363
  • n.­412
  • n.­420
  • n.­464
  • n.­490
  • g.­16
  • g.­20
  • g.­28
  • g.­30
  • g.­34
  • g.­49
  • g.­61
  • g.­64
  • g.­65
  • g.­78
  • g.­111
  • g.­124
  • g.­142
  • g.­157
  • g.­220
  • g.­227
  • g.­229
  • g.­231
  • g.­235
  • g.­241
  • g.­242
  • g.­270
  • g.­271
  • g.­282
  • g.­288
  • g.­301
  • g.­302
  • g.­313
  • g.­325
  • g.­330
  • g.­331
  • g.­342
  • g.­354
  • g.­369
  • g.­371
  • g.­375
  • g.­379
  • g.­388
  • g.­390
  • g.­407
  • g.­427
  • g.­449
  • g.­452
  • g.­456
  • g.­481
  • g.­483
  • g.­485
  • g.­492
g.­78

Bodhisattva­yāna

Wylie:
  • byang chub sems dpa’i theg pa
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་ཐེག་པ།
Sanskrit:
  • bodhisattva­yāna

The way or vehicle of the bodhisattvas.

Located in 17 passages in the translation:

  • 3.­54
  • 3.­70-71
  • 7.­123
  • 10.­1
  • 10.­32
  • 10.­35
  • 13.­49-50
  • 14.­67-68
  • 22.­23-24
  • 22.­28
  • 22.­31
  • 22.­34
  • 22.­40
g.­79

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahmā

The personification of the universal force of Brahman, the deity in the form realm, who was during the Buddha’s time considered the supreme deity and creator of the universe. In the cosmogony of many universes, each with a thousand million worlds, there are many Brahmās.

Located in 64 passages in the translation:

  • i.­38
  • i.­45
  • i.­58
  • 1.­6
  • 1.­84
  • 2.­142
  • 3.­27
  • 3.­46
  • 5.­38
  • 7.­33-35
  • 7.­37
  • 7.­41-42
  • 7.­52-54
  • 7.­60-61
  • 7.­70-72
  • 7.­74-75
  • 7.­84-86
  • 7.­89-90
  • 7.­105
  • 7.­147-148
  • 7.­151
  • 11.­53
  • 11.­98
  • 16.­8
  • 16.­17
  • 16.­21
  • 16.­54
  • 16.­64
  • 17.­14
  • 17.­32
  • 18.­19
  • 18.­53
  • 18.­64
  • 18.­74
  • 20.­4
  • 20.­11
  • 22.­19
  • 22.­28
  • 23.­17
  • 24.­12
  • 24.­41
  • 25.­9
  • n.­295
  • n.­627
  • g.­81
  • g.­82
  • g.­83
  • g.­169
  • g.­207
  • g.­277
  • g.­378
g.­82

brahmakāyika

Wylie:
  • tshangs ris
Tibetan:
  • ཚངས་རིས།
Sanskrit:
  • brahmakāyika

Brahmā’s paradise. The lowest of the three paradises that form the paradises of the first dhyāna in the form realm. Also refers to the devas who live there.

Located in 6 passages in the translation:

  • 1.­6
  • 4.­86
  • 7.­15
  • 18.­30
  • 18.­64
  • 22.­28
g.­84

brahmin

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • brāhmaṇa

A member of the priestly class or caste from the four social divisions of India.

Located in 19 passages in the translation:

  • i.­63
  • 3.­27
  • 4.­8
  • 7.­48
  • 7.­66
  • 7.­79
  • 7.­102
  • 7.­105
  • 7.­108
  • 12.­21
  • 13.­34
  • 13.­60
  • 18.­65
  • 23.­11
  • 23.­17
  • 24.­12
  • 25.­5
  • g.­45
  • g.­52
g.­85

brother

Wylie:
  • tshe dang ldan pa
Tibetan:
  • ཚེ་དང་ལྡན་པ།
Sanskrit:
  • āyuṣmat

Literally “long-lived.” A title referring to an ordained monk.

Located in 39 passages in the translation:

  • i.­8
  • i.­63
  • 1.­3
  • 2.­1
  • 2.­27-28
  • 2.­39-41
  • 2.­43-44
  • 2.­47
  • 2.­49
  • 3.­5
  • 3.­27
  • 3.­46
  • 3.­53-54
  • 4.­1
  • 5.­1
  • 5.­59-60
  • 6.­11
  • 8.­1
  • 8.­29
  • 9.­1
  • 9.­3
  • 9.­14
  • 9.­17
  • 9.­24
  • 19.­7-8
  • 25.­20
  • g.­101
  • g.­149
  • g.­267
  • g.­338
  • g.­442
  • g.­480
g.­86

buddha

Wylie:
  • sangs rgyas
Tibetan:
  • སངས་རྒྱས།
Sanskrit:
  • buddha

Literally “Awakened One” in Sanskrit, the Tibetan translation interprets this as one who is “purified and perfected.”

Located in 461 passages in the translation:

  • s.­1
  • i.­1-5
  • i.­10-11
  • i.­14
  • i.­23
  • i.­38-65
  • 1.­1
  • 1.­4
  • 1.­9-14
  • 1.­21
  • 1.­24
  • 1.­37
  • 1.­68
  • 1.­72
  • 1.­79-82
  • 1.­84
  • 1.­86-87
  • 1.­99
  • 1.­113-114
  • 1.­119-121
  • 1.­125
  • 2.­1
  • 2.­6-7
  • 2.­15
  • 2.­18
  • 2.­26
  • 2.­39
  • 2.­62
  • 2.­65
  • 2.­69
  • 2.­73-74
  • 2.­77-79
  • 2.­82
  • 2.­85
  • 2.­93
  • 2.­98
  • 2.­120-121
  • 2.­123
  • 2.­125
  • 2.­127
  • 2.­129-132
  • 2.­145-146
  • 2.­148
  • 2.­160
  • 2.­165
  • 2.­172
  • 3.­2
  • 3.­14
  • 3.­17
  • 3.­19
  • 3.­22
  • 3.­25
  • 3.­27-29
  • 3.­32-35
  • 3.­37
  • 3.­40
  • 3.­51-52
  • 3.­130-131
  • 3.­150
  • 3.­156
  • 3.­161
  • 3.­176
  • 3.­179-180
  • 4.­3
  • 4.­68-69
  • 4.­71
  • 4.­73-74
  • 4.­81-82
  • 4.­91
  • 5.­27
  • 5.­42
  • 5.­55
  • 5.­80
  • 5.­104
  • 6.­1-2
  • 6.­12
  • 6.­15-16
  • 6.­19-21
  • 6.­24
  • 6.­28
  • 6.­32-34
  • 7.­1
  • 7.­40
  • 7.­57
  • 7.­59
  • 7.­63
  • 7.­73
  • 7.­88
  • 7.­91
  • 7.­95
  • 7.­99
  • 7.­112
  • 7.­115
  • 7.­123-125
  • 7.­138
  • 7.­168
  • 7.­189
  • 8.­3-7
  • 8.­11
  • 8.­15-16
  • 8.­19
  • 8.­21
  • 8.­30
  • 8.­33-34
  • 8.­36
  • 8.­41
  • 9.­2-6
  • 9.­13-14
  • 9.­17-18
  • 9.­21
  • 9.­25
  • 9.­27-28
  • 10.­3
  • 10.­7
  • 10.­24
  • 10.­56-57
  • 11.­7
  • 11.­10-14
  • 11.­16
  • 11.­18-20
  • 11.­22-23
  • 11.­29
  • 11.­35-36
  • 11.­40
  • 11.­84-85
  • 11.­103
  • 12.­4-6
  • 12.­23
  • 13.­23
  • 13.­57
  • 13.­60
  • 13.­63
  • 13.­71
  • 14.­13
  • 14.­27
  • 14.­48
  • 14.­64-65
  • 15.­28
  • 15.­40
  • 16.­7-8
  • 16.­29
  • 16.­33
  • 16.­49
  • 16.­58
  • 16.­86
  • 17.­16
  • 18.­22
  • 18.­66
  • 18.­75
  • 18.­83
  • 18.­91
  • 19.­2
  • 19.­6
  • 19.­14
  • 19.­27
  • 19.­30
  • 19.­32
  • 20.­1
  • 20.­6
  • 20.­8
  • 20.­12
  • 20.­18
  • 21.­6
  • 21.­16
  • 22.­2-3
  • 22.­9-10
  • 22.­21
  • 22.­24
  • 22.­33
  • 22.­36
  • 23.­1
  • 23.­4
  • 23.­6-7
  • 23.­14
  • 23.­16
  • 23.­25
  • 24.­8-10
  • 24.­12
  • 24.­20
  • 24.­44
  • 25.­1
  • 25.­7
  • 25.­15
  • 25.­17
  • 25.­30
  • 25.­34
  • 26.­2
  • 26.­4
  • 26.­12
  • 26.­15
  • 27.­9
  • n.­78
  • n.­129
  • n.­164-166
  • n.­219
  • n.­303
  • n.­363-364
  • n.­441
  • n.­448
  • n.­471
  • n.­600
  • n.­602
  • n.­633-634
  • g.­2
  • g.­3
  • g.­4
  • g.­12
  • g.­15
  • g.­16
  • g.­19
  • g.­21
  • g.­22
  • g.­23
  • g.­27
  • g.­31
  • g.­32
  • g.­35
  • g.­39
  • g.­41
  • g.­45
  • g.­47
  • g.­49
  • g.­52
  • g.­60
  • g.­62
  • g.­67
  • g.­71
  • g.­76
  • g.­77
  • g.­79
  • g.­80
  • g.­87
  • g.­94
  • g.­95
  • g.­96
  • g.­101
  • g.­106
  • g.­107
  • g.­113
  • g.­117
  • g.­118
  • g.­121
  • g.­126
  • g.­135
  • g.­136
  • g.­147
  • g.­148
  • g.­149
  • g.­153
  • g.­157
  • g.­159
  • g.­161
  • g.­164
  • g.­167
  • g.­168
  • g.­170
  • g.­172
  • g.­174
  • g.­177
  • g.­178
  • g.­182
  • g.­196
  • g.­204
  • g.­206
  • g.­207
  • g.­210
  • g.­211
  • g.­212
  • g.­214
  • g.­215
  • g.­217
  • g.­219
  • g.­226
  • g.­228
  • g.­235
  • g.­244
  • g.­249
  • g.­254
  • g.­255
  • g.­256
  • g.­257
  • g.­259
  • g.­260
  • g.­262
  • g.­266
  • g.­267
  • g.­274
  • g.­281
  • g.­287
  • g.­289
  • g.­293
  • g.­295
  • g.­300
  • g.­302
  • g.­304
  • g.­312
  • g.­317
  • g.­318
  • g.­322
  • g.­323
  • g.­324
  • g.­328
  • g.­330
  • g.­333
  • g.­334
  • g.­335
  • g.­341
  • g.­344
  • g.­345
  • g.­346
  • g.­348
  • g.­349
  • g.­351
  • g.­352
  • g.­354
  • g.­357
  • g.­362
  • g.­364
  • g.­365
  • g.­367
  • g.­368
  • g.­371
  • g.­374
  • g.­378
  • g.­379
  • g.­380
  • g.­381
  • g.­382
  • g.­395
  • g.­397
  • g.­398
  • g.­402
  • g.­403
  • g.­406
  • g.­413
  • g.­415
  • g.­416
  • g.­418
  • g.­419
  • g.­420
  • g.­436
  • g.­442
  • g.­448
  • g.­452
  • g.­455
  • g.­459
  • g.­466
  • g.­471
  • g.­472
  • g.­476
  • g.­477
  • g.­482
  • g.­493
g.­87

Buddhayāna

Wylie:
  • sangs rgyas kyi theg pa
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཐེག་པ།
Sanskrit:
  • buddhayāna

According to the Lotus Sūtra the one true way to buddhahood, equivalent to the Mahāyāna, which is the only teaching given by buddhas who do not live in a degenerate eon.

Located in 14 passages in the translation:

  • i.­43
  • 1.­30
  • 2.­53-54
  • 2.­56
  • 2.­58
  • 2.­60-62
  • 2.­64
  • 3.­75
  • 3.­129
  • 5.­59
  • 5.­79
g.­90

cakravartin

Wylie:
  • ’khor los sgyur ba
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
Sanskrit:
  • cakravartin

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Located in 18 passages in the translation:

  • 1.­10
  • 1.­81
  • 2.­38
  • 5.­38
  • 7.­19
  • 7.­114
  • 11.­98
  • 17.­14
  • 18.­34
  • 18.­65
  • 18.­72
  • 22.­32
  • 23.­17
  • 24.­12
  • g.­16
  • g.­53
  • g.­214
  • g.­235
g.­92

Candra

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

The god of the moon; the moon personified.

Located in 1 passage in the translation:

  • 1.­5
g.­94

Candrārkadīpa

Wylie:
  • nyi zla sgron ma
Tibetan:
  • ཉི་ཟླ་སྒྲོན་མ།
Sanskrit:
  • candrārkadīpa

A buddha in the distant past.

Located in 1 passage in the translation:

  • 1.­105
g.­95

Candra­sūrya­pradīpa

Wylie:
  • nyi zla sgron ma
Tibetan:
  • ཉི་ཟླ་སྒྲོན་མ།
Sanskrit:
  • candra­sūrya­pradīpa

A buddha in the distant past.

Located in 11 passages in the translation:

  • i.­39
  • 1.­72
  • 1.­76-77
  • 1.­79-80
  • 1.­84-85
  • 1.­89
  • n.­88
  • g.­119
g.­98

chrysoberyl

Wylie:
  • ke ke ru
Tibetan:
  • ཀེ་ཀེ་རུ།
Sanskrit:
  • karketana

This stone is not a type of beryl in spite of its name. The Tibetan has adopted the Prakrit form of its name: ke ke ru. It is the third hardest gemstone. It comes in three main varieties: the eponymous yellow or green chrysoberyl; cat’s eye (cymophane), which is light green or yellow with a band of light, resembling a cat’s eye; and the third form, alexandrite, which can change color from red to green to yellow according to the light. All three kinds have been mined since ancient times, in Sri Lanka in particular.

Located in 3 passages in the translation:

  • 2.­106
  • 11.­1
  • g.­376
g.­99

coral tree

Wylie:
  • man dA ra ba
Tibetan:
  • མན་དཱ་ར་བ།
Sanskrit:
  • māndārava

Erythrina indica or Erythrina variegate. Mandarava, flame tree, tiger’s claw. In the summer it is covered in large crimson flowers, which are believed to also grow in Indra’s paradise. The coral tree is the most widespread species of Erythrina or māndārava, taller than the others, and all are collectively known as coral trees.

Located in 17 passages in the translation:

  • 1.­10
  • 1.­16
  • 1.­61
  • 1.­81
  • 1.­94
  • 3.­46
  • 11.­1
  • 11.­15
  • 11.­18
  • 11.­22
  • 15.­30
  • 16.­7
  • 16.­17
  • 18.­29
  • 18.­48
  • 22.­6
  • g.­279
g.­100

crystal

Wylie:
  • man shel
Tibetan:
  • མན་ཤེལ།
Sanskrit:
  • śilā

A Buddhist Hybrid Sanskrit term.

Located in 15 passages in the translation:

  • 2.­106
  • 4.­6
  • 4.­38
  • 4.­61
  • 6.­19
  • 6.­28
  • 6.­34
  • 11.­12
  • 11.­71
  • 13.­61
  • 13.­69
  • 17.­5
  • 24.­3
  • n.­67
  • g.­376
g.­103

defilements

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āsrava

A term of Jain origin, meaning “inflows.” It refers to uncontrolled thoughts as a result of being influenced by sensory objects and thus being sullied or defiled. It is also defined as “outflows,” hence the Tibetan zag pa (“leaks”) as the mind is “flowing out” toward the sensory objects.

Located in 18 passages in the translation:

  • 1.­2
  • 1.­104
  • 2.­12
  • 2.­16
  • 2.­22
  • 2.­26
  • 2.­31
  • 2.­61
  • 2.­63
  • 2.­160
  • 3.­6
  • 3.­8
  • 5.­50
  • 6.­9
  • 7.­109-110
  • 17.­7
  • 17.­21
g.­105

deva

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • deva

A being in the paradises from the base of Mount Meru upward. Also can refer to a deity in the human world, or can be used as an honorific form of address for kings and other important personages.

Located in 162 passages in the translation:

  • i.­37
  • i.­51
  • 1.­5-7
  • 1.­10
  • 1.­13
  • 1.­16
  • 1.­62
  • 1.­81
  • 1.­84
  • 1.­94
  • 1.­98
  • 1.­110
  • 1.­121
  • 2.­32
  • 2.­37
  • 2.­39
  • 2.­41
  • 2.­53
  • 2.­55
  • 2.­57
  • 2.­59
  • 2.­101
  • 2.­131
  • 2.­164
  • 3.­18
  • 3.­26-27
  • 3.­43
  • 3.­46-47
  • 3.­68
  • 3.­73
  • 3.­143
  • 4.­86
  • 5.­5-6
  • 5.­28
  • 5.­30
  • 5.­38
  • 5.­42
  • 6.­1
  • 6.­19
  • 6.­26
  • 6.­28
  • 6.­32
  • 6.­34
  • 6.­40
  • 7.­1
  • 7.­15-16
  • 7.­28-29
  • 7.­33
  • 7.­39
  • 7.­42
  • 7.­48
  • 7.­56
  • 7.­60
  • 7.­62
  • 7.­64
  • 7.­66
  • 7.­68
  • 7.­73
  • 7.­75
  • 7.­79
  • 7.­88
  • 7.­90
  • 7.­95
  • 7.­99
  • 7.­102
  • 7.­105
  • 7.­108
  • 7.­142
  • 7.­144
  • 8.­5
  • 8.­39
  • 8.­42
  • 9.­1
  • 10.­1
  • 10.­6
  • 10.­36
  • 10.­54
  • 11.­1
  • 11.­6-7
  • 11.­15
  • 11.­19
  • 11.­21
  • 11.­71
  • 11.­83-84
  • 11.­103
  • 12.­8
  • 13.­60
  • 13.­77
  • 13.­81
  • 14.­56
  • 15.­3
  • 15.­30
  • 16.­17
  • 16.­61
  • 16.­84
  • 18.­9
  • 18.­14
  • 18.­19
  • 18.­29-30
  • 18.­41
  • 18.­50-54
  • 18.­64
  • 18.­70
  • 18.­74
  • 18.­81-82
  • 18.­89
  • 19.­3
  • 19.­22
  • 20.­2
  • 20.­6
  • 22.­1
  • 22.­3
  • 22.­17
  • 22.­20-21
  • 22.­27-28
  • 22.­36
  • 22.­38
  • 24.­16
  • 24.­34
  • 25.­1
  • 25.­4
  • 25.­9
  • 25.­30
  • 25.­34
  • 26.­1
  • 26.­6
  • 26.­13
  • 26.­15
  • 27.­6
  • n.­319
  • n.­481
  • g.­44
  • g.­54
  • g.­81
  • g.­82
  • g.­169
  • g.­249
  • g.­250
  • g.­251
  • g.­331
  • g.­347
  • g.­355
  • g.­385
  • g.­399
  • g.­422
g.­109

dhāraṇī

Wylie:
  • gzungs
Tibetan:
  • གཟུངས།
Sanskrit:
  • dhāraṇī

See “retention.”

Located in 8 passages in the translation:

  • i.­59
  • i.­64
  • 21.­25
  • 26.­8
  • 26.­10
  • n.­460
  • n.­500
  • g.­337
g.­111

Dharaṇīdhara

Wylie:
  • sa ’dzin
Tibetan:
  • ས་འཛིན།
Sanskrit:
  • dharaṇīdhara

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­112

Dharaṇīṃdhara

Wylie:
  • sa ’dzin
Tibetan:
  • ས་འཛིན།
Sanskrit:
  • dharaṇīṃdhara

One of “the sixteen excellent men,” present at the teaching of the sūtra.

Located in 3 passages in the translation:

  • i.­62
  • 1.­4
  • 24.­51
g.­113

Dharma

Wylie:
  • chos
Tibetan:
  • ཆོས།
Sanskrit:
  • dharma

A term that predates Buddhism, Dharma/dharmas has a wide range of meanings and usages in Buddhist texts depending on context:

As Dharma, it is the teaching of Buddha Śākyamuni and other buddhas, preached by their followers, and transmitted in the form of scripture; or, alternatively, it means ultimate reality itself, the referent of the teaching and what is realized through it.

As dharmas, it is variously the different teachings given by Buddha Śākyamuni, other buddhas, and their followers; the trainings enjoined in those teachings; the positive qualities acquired through applying those trainings; mental phenomena in general; or phenomena in general or their characteristics. Often in Buddhist literature there is a play on the multiple interlinked senses of this term.

Located in 616 passages in the translation:

  • i.­8
  • i.­10
  • i.­16
  • i.­23
  • i.­34-35
  • i.­43
  • i.­45-47
  • i.­49-50
  • i.­56-58
  • i.­62-63
  • 1.­4
  • 1.­9
  • 1.­11
  • 1.­13
  • 1.­21
  • 1.­24
  • 1.­35
  • 1.­40-42
  • 1.­55-56
  • 1.­70-71
  • 1.­73-75
  • 1.­77-78
  • 1.­80
  • 1.­82-85
  • 1.­88
  • 1.­90
  • 1.­92-93
  • 1.­99
  • 1.­104
  • 1.­107-111
  • 1.­118
  • 1.­122
  • 1.­131
  • 1.­133
  • 2.­1-4
  • 2.­6
  • 2.­11
  • 2.­17
  • 2.­20
  • 2.­22
  • 2.­25-27
  • 2.­36
  • 2.­40
  • 2.­42
  • 2.­44-45
  • 2.­50-51
  • 2.­53-60
  • 2.­63-64
  • 2.­67
  • 2.­69
  • 2.­86
  • 2.­95
  • 2.­99
  • 2.­101-103
  • 2.­124
  • 2.­127-130
  • 2.­136
  • 2.­138
  • 2.­144
  • 2.­152-153
  • 2.­156-157
  • 2.­162-163
  • 2.­165-166
  • 2.­173
  • 3.­2-4
  • 3.­8-9
  • 3.­14
  • 3.­20-23
  • 3.­28-29
  • 3.­31-32
  • 3.­35
  • 3.­43-44
  • 3.­46-47
  • 3.­49
  • 3.­53-54
  • 3.­69
  • 3.­76
  • 3.­142-143
  • 3.­145
  • 3.­149
  • 3.­167
  • 3.­175
  • 3.­182
  • 3.­188
  • 4.­1-3
  • 4.­25-26
  • 4.­29
  • 4.­72
  • 4.­75
  • 4.­78
  • 4.­92-95
  • 5.­2
  • 5.­6-10
  • 5.­12
  • 5.­31-34
  • 5.­37
  • 5.­40
  • 5.­45-47
  • 5.­49-50
  • 5.­53-54
  • 5.­57
  • 5.­68
  • 5.­70
  • 5.­73
  • 5.­90
  • 5.­93
  • 5.­101
  • 5.­106
  • 5.­113
  • 6.­1
  • 6.­9-10
  • 6.­19
  • 6.­27-28
  • 6.­34
  • 6.­37
  • 6.­43
  • 6.­45
  • 7.­28-29
  • 7.­42
  • 7.­47-49
  • 7.­60
  • 7.­65-67
  • 7.­75
  • 7.­79-81
  • 7.­90
  • 7.­95
  • 7.­97
  • 7.­102
  • 7.­104-105
  • 7.­108
  • 7.­110
  • 7.­113
  • 7.­115
  • 7.­118
  • 7.­120
  • 7.­122-125
  • 7.­131-134
  • 7.­146
  • 7.­150
  • 7.­154
  • 7.­156-157
  • 7.­159
  • 7.­172
  • 7.­186
  • 7.­191
  • 8.­1-4
  • 8.­7
  • 8.­15
  • 8.­17-21
  • 8.­26
  • 8.­36
  • 8.­38-39
  • 8.­41
  • 8.­49
  • 8.­62
  • 9.­1
  • 9.­4-5
  • 9.­10
  • 9.­13-16
  • 9.­20
  • 9.­25
  • 9.­30
  • 9.­34
  • 10.­1-2
  • 10.­4-8
  • 10.­10
  • 10.­26-29
  • 10.­31-37
  • 10.­48
  • 10.­56
  • 10.­58
  • 11.­3-4
  • 11.­7-8
  • 11.­10-12
  • 11.­23
  • 11.­25-26
  • 11.­29-34
  • 11.­36
  • 11.­39
  • 11.­41-42
  • 11.­49
  • 11.­58
  • 11.­63
  • 11.­72-73
  • 11.­75-79
  • 11.­82-83
  • 11.­85
  • 11.­90
  • 11.­97
  • 11.­103
  • 11.­105
  • 12.­1-2
  • 12.­9-12
  • 12.­17
  • 12.­33
  • 13.­1-2
  • 13.­4-6
  • 13.­16
  • 13.­22
  • 13.­34-36
  • 13.­39
  • 13.­43
  • 13.­45
  • 13.­49
  • 13.­51-52
  • 13.­55
  • 13.­58-66
  • 13.­71
  • 13.­73
  • 13.­80-83
  • 13.­86-88
  • 13.­91-92
  • 13.­94
  • 14.­1-2
  • 14.­39
  • 14.­52
  • 14.­54-56
  • 14.­61-62
  • 14.­66-68
  • 14.­76
  • 14.­80
  • 15.­6-10
  • 15.­12
  • 15.­18
  • 15.­20
  • 15.­26
  • 15.­32-33
  • 15.­40-41
  • 16.­1-7
  • 16.­9-10
  • 16.­13
  • 16.­15
  • 16.­25-26
  • 16.­46
  • 16.­48-49
  • 16.­51-52
  • 16.­55-59
  • 16.­88
  • 17.­1
  • 17.­3
  • 17.­6-7
  • 17.­10
  • 17.­12-16
  • 17.­19-21
  • 17.­24
  • 17.­29
  • 17.­31
  • 17.­33
  • 18.­1
  • 18.­9
  • 18.­20-22
  • 18.­26
  • 18.­29
  • 18.­57-59
  • 18.­61
  • 18.­63-66
  • 18.­69-70
  • 18.­72
  • 18.­75-76
  • 18.­78
  • 18.­83
  • 18.­85-86
  • 18.­91-94
  • 18.­96-97
  • 19.­1
  • 19.­3-6
  • 19.­11-14
  • 19.­16-19
  • 19.­21
  • 19.­23
  • 19.­31-34
  • 20.­1-4
  • 20.­6-9
  • 20.­19-20
  • 20.­24
  • 21.­1
  • 21.­3-4
  • 21.­24-25
  • 22.­4-5
  • 22.­8-9
  • 22.­11
  • 22.­13
  • 22.­24-34
  • 22.­36-37
  • 22.­39-42
  • 23.­2
  • 23.­6-7
  • 23.­11
  • 23.­17-21
  • 23.­27-28
  • 24.­11-12
  • 24.­14-15
  • 24.­39
  • 24.­45
  • 24.­53
  • 25.­3-5
  • 25.­9
  • 25.­15-17
  • 25.­19-21
  • 25.­25
  • 25.­27
  • 25.­35-36
  • 26.­2-8
  • 26.­11
  • 26.­14-21
  • 26.­24
  • 26.­26
  • 27.­1
  • 27.­3
  • 27.­7
  • 27.­9
  • n.­100
  • n.­102
  • n.­104
  • n.­127
  • n.­149
  • n.­160
  • n.­162-163
  • n.­219
  • n.­256
  • n.­269
  • n.­275
  • n.­363
  • n.­420
  • n.­475
  • g.­10
  • g.­25
  • g.­40
  • g.­115
  • g.­118
  • g.­128
  • g.­129
  • g.­133
  • g.­136
  • g.­157
  • g.­266
  • g.­293
  • g.­294
  • g.­310
  • g.­311
  • g.­312
  • g.­320
  • g.­413
  • g.­463
g.­115

dharmabhāṇaka

Wylie:
  • chos smra ba
Tibetan:
  • ཆོས་སྨྲ་བ།
Sanskrit:
  • dharmabhāṇaka

Someone who recites the Dharma teachings, either from a text or from memory. In early Buddhism, in particular before the teachings were written down and were transmitted solely orally, a section of the saṅgha would be bhāṇakas, who were the key factor in the preservation of the teachings. Various groups of bhāṇakas specialized in memorizing and reciting a certain set of sūtras or vinaya. Even when the teachings existed in writing, a reciter of Dharma teachings was of great importance within a society that was predominantly illiterate.

Located in 44 passages in the translation:

  • i.­48
  • 1.­79
  • 1.­88
  • 1.­106
  • 1.­109
  • 1.­118
  • 1.­127
  • 2.­18
  • 10.­9-10
  • 10.­16
  • 10.­23
  • 10.­36
  • 10.­58
  • 12.­4
  • 12.­6
  • 13.­35
  • 13.­53
  • 16.­82
  • 18.­17
  • 18.­65
  • 21.­6
  • 21.­8
  • 21.­10-11
  • 21.­13-14
  • 21.­16-17
  • 21.­19-24
  • 26.­5-8
  • 26.­11
  • 26.­20-21
  • n.­348-349
g.­116

Dharmadhara

Wylie:
  • chos ’dzin
Tibetan:
  • ཆོས་འཛིན།
Sanskrit:
  • dharmadhara

One of the four kings of the kinnaras. He is present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­7
g.­119

Dharmamati

Wylie:
  • chos kyi blo gros
Tibetan:
  • ཆོས་ཀྱི་བློ་གྲོས།
Sanskrit:
  • dharmamati

One of the eight sons of Candra­sūrya­pradīpa. Also one of the translators of the Lotus Sūtra into Chinese.

Located in 2 passages in the translation:

  • i.­18
  • 1.­79
g.­123

Dhṛtarāṣṭra

Wylie:
  • yul ’khor srung
Tibetan:
  • ཡུལ་འཁོར་སྲུང་།
Sanskrit:
  • dhṛtarāṣṭra

One of the four mahārājas, he is the guardian deity for the east and lord of the gandharvas.

Located in 2 passages in the translation:

  • 1.­5
  • g.­222
g.­125

dhyāna

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

Generally one of the synonyms for meditation, referring to a state of mental stability. The specific four dhyānas are four successively subtler states of meditation that are said to lead to rebirth into the corresponding four levels of the form realm, which are composed of seventeen paradises.

Located in 18 passages in the translation:

  • 2.­3
  • 2.­28
  • 2.­83
  • 3.­71
  • 3.­75
  • 3.­131
  • 5.­42
  • 5.­52
  • 7.­134
  • 8.­7
  • 8.­24
  • 8.­26
  • 18.­53
  • 18.­57
  • g.­1
  • g.­18
  • g.­82
  • g.­394
g.­126

Dīpaṃkara

Wylie:
  • mar me mdzad
Tibetan:
  • མར་མེ་མཛད།
Sanskrit:
  • dīpaṃkara

A previous buddha who gave Śākyamuni the prophecy of his buddhahood.

Located in 3 passages in the translation:

  • 1.­86
  • 1.­121
  • 15.­6
g.­127

Druma

Wylie:
  • ljon pa
Tibetan:
  • ལྗོན་པ།
Sanskrit:
  • druma

One of the four kings of the kinnaras. He is present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­7
g.­128

eloquence

Wylie:
  • spobs pa
Tibetan:
  • སྤོབས་པ།
Sanskrit:
  • pratibhāna

The Tibetan word literally means “confidence” or “courage” but it refers to confident speech, to being perfectly eloquent, especially in expressing the Dharma.

Located in 7 passages in the translation:

  • 1.­4
  • 10.­56
  • 16.­2
  • 16.­11
  • 19.­12
  • 20.­20
  • n.­252
g.­129

elucidation

Wylie:
  • gtan la dbab pa
Tibetan:
  • གཏན་ལ་དབབ་པ།
Sanskrit:
  • upadeśa

One of the nine aspects of the Dharma according to this sūtra. More commonly there are said to be twelve that include these nine. It means “the explanation of details in the teachings” and is synonymous with abhidharma.

Located in 4 passages in the translation:

  • 1.­80
  • 2.­33
  • 2.­72
  • 10.­31
g.­130

emerald

Wylie:
  • rdo’i snying po
Tibetan:
  • རྡོའི་སྙིང་པོ།
Sanskrit:
  • aśmagarbha

Located in 8 passages in the translation:

  • 2.­106
  • 6.­28
  • 6.­34
  • 11.­1
  • 11.­71
  • 24.­3
  • g.­59
  • g.­376
g.­131

enlightenment

Wylie:
  • byang chub
Tibetan:
  • བྱང་ཆུབ།
Sanskrit:
  • bodhi

The Sanskrit can mean knowledge, realization, waking, blossoming, etc., according to context. The Tibetan translates as “purified and accomplished.”

Located in 275 passages in the translation:

  • s.­1
  • i.­40
  • i.­45
  • i.­49
  • i.­51-52
  • i.­57
  • i.­62
  • 1.­4
  • 1.­25
  • 1.­27
  • 1.­29
  • 1.­32
  • 1.­44-47
  • 1.­49
  • 1.­54-56
  • 1.­75
  • 1.­78-79
  • 1.­85-86
  • 1.­103
  • 1.­115
  • 1.­117
  • 1.­120
  • 1.­126
  • 1.­131-132
  • 2.­1
  • 2.­37
  • 2.­46
  • 2.­54
  • 2.­56
  • 2.­58
  • 2.­60
  • 2.­62
  • 2.­80
  • 2.­84
  • 2.­88
  • 2.­103-104
  • 2.­106
  • 2.­109-113
  • 2.­115
  • 2.­118
  • 2.­123-124
  • 2.­127
  • 2.­135
  • 2.­143
  • 2.­145
  • 2.­155
  • 2.­157
  • 2.­159
  • 2.­166
  • 2.­168
  • 2.­170
  • 3.­3
  • 3.­18
  • 3.­20
  • 3.­26-27
  • 3.­34
  • 3.­37
  • 3.­41
  • 3.­46
  • 3.­51-54
  • 3.­66
  • 3.­142
  • 3.­154
  • 3.­161
  • 3.­167
  • 3.­175
  • 3.­187
  • 4.­1-2
  • 4.­4
  • 4.­31
  • 4.­69
  • 4.­71
  • 4.­78
  • 4.­85
  • 4.­94
  • 5.­32
  • 5.­51
  • 5.­54-55
  • 5.­71
  • 5.­73
  • 5.­80
  • 5.­90-91
  • 5.­106
  • 6.­19
  • 6.­26
  • 6.­44
  • 7.­13-15
  • 7.­17
  • 7.­19
  • 7.­24
  • 7.­30
  • 7.­32
  • 7.­68
  • 7.­101
  • 7.­112-113
  • 7.­116
  • 7.­121
  • 7.­123-125
  • 7.­130-131
  • 7.­141-142
  • 7.­144
  • 7.­161
  • 7.­169-172
  • 8.­3-4
  • 8.­9-10
  • 8.­31
  • 8.­34
  • 8.­45
  • 8.­49-50
  • 9.­1-2
  • 9.­4
  • 9.­11
  • 9.­13-14
  • 9.­16
  • 9.­19-21
  • 9.­23
  • 9.­25
  • 9.­27
  • 10.­2
  • 10.­4
  • 10.­7
  • 10.­10
  • 10.­22
  • 10.­29
  • 10.­31
  • 11.­7
  • 11.­67
  • 11.­71
  • 11.­82-83
  • 11.­88
  • 11.­90
  • 11.­92-94
  • 11.­97-98
  • 11.­100
  • 11.­103-104
  • 12.­2-3
  • 12.­5
  • 12.­7
  • 12.­26
  • 13.­16
  • 13.­35
  • 13.­41
  • 13.­50
  • 13.­59
  • 13.­67
  • 13.­75
  • 13.­90-91
  • 14.­23
  • 14.­39
  • 14.­48
  • 14.­55
  • 14.­58
  • 14.­60
  • 14.­62-67
  • 14.­69
  • 14.­77
  • 15.­3
  • 15.­6-7
  • 15.­17-18
  • 15.­25
  • 15.­30
  • 15.­40
  • 16.­3-6
  • 16.­11
  • 16.­13
  • 16.­15-16
  • 16.­24
  • 16.­26-27
  • 16.­32
  • 16.­39
  • 16.­60
  • 16.­84
  • 19.­3
  • 19.­9
  • 19.­12
  • 19.­14
  • 19.­16-17
  • 19.­19-21
  • 19.­24
  • 19.­27-29
  • 20.­9
  • 20.­11
  • 20.­23
  • 22.­17
  • 22.­23
  • 24.­45
  • 24.­52
  • 25.­11
  • 25.­24
  • 26.­4
  • 27.­1-2
  • 27.­9
  • n.­90
  • n.­97
  • n.­151
  • n.­244
  • n.­363
  • n.­441
  • g.­49
  • g.­63
  • g.­76
  • g.­77
  • g.­135
  • g.­148
  • g.­149
  • g.­182
  • g.­204
  • g.­249
  • g.­267
  • g.­395
  • g.­442
g.­132

eon

Wylie:
  • bskal pa
Tibetan:
  • བསྐལ་པ།
Sanskrit:
  • kalpa

The Indian concept of an eon of millions of years, sometimes equivalent to the time when a world appears, exists, and disappears. There are also the intermediate eons during the existence of a world, and the longest, which is called asamkhyeya (literally, “incalculable,” even though the number of its years is calculated).

Located in 182 passages in the translation:

  • s.­1
  • i.­10
  • i.­39
  • i.­41
  • i.­45-46
  • i.­48
  • i.­52-54
  • i.­60
  • 1.­72
  • 1.­83-85
  • 1.­89
  • 1.­108
  • 1.­112
  • 1.­118
  • 2.­8
  • 2.­17
  • 2.­19
  • 2.­61
  • 2.­98
  • 2.­163
  • 3.­29
  • 3.­31
  • 3.­33-35
  • 3.­38
  • 3.­42-44
  • 3.­132
  • 3.­135
  • 3.­152
  • 3.­168
  • 3.­173
  • 3.­187
  • 4.­87-88
  • 4.­90
  • 5.­1
  • 6.­1-2
  • 6.­9-10
  • 6.­19
  • 6.­27-28
  • 6.­34
  • 6.­37
  • 6.­40
  • 6.­43
  • 7.­1
  • 7.­4
  • 7.­6
  • 7.­9-10
  • 7.­12-17
  • 7.­21-22
  • 7.­63-64
  • 7.­73
  • 7.­76
  • 7.­93
  • 7.­104
  • 7.­115
  • 7.­118-120
  • 7.­122
  • 7.­141
  • 7.­144
  • 7.­153
  • 7.­158
  • 7.­164
  • 8.­4
  • 8.­7
  • 8.­22
  • 8.­32-33
  • 8.­38
  • 9.­5
  • 9.­25
  • 10.­9
  • 10.­20
  • 10.­22
  • 10.­24-25
  • 10.­48
  • 11.­3
  • 11.­27
  • 11.­31
  • 11.­56
  • 11.­71
  • 11.­75
  • 11.­79
  • 11.­82-83
  • 11.­94
  • 11.­98
  • 13.­48
  • 13.­91
  • 14.­7-8
  • 14.­29
  • 14.­31
  • 14.­34
  • 14.­37
  • 14.­57
  • 14.­65-66
  • 14.­70
  • 14.­75
  • 15.­3
  • 15.­6
  • 15.­10-11
  • 15.­17-19
  • 15.­27
  • 15.­35
  • 16.­26
  • 16.­29
  • 16.­32
  • 16.­36-38
  • 16.­40
  • 16.­43
  • 16.­54
  • 17.­24
  • 19.­2
  • 19.­4
  • 19.­6
  • 19.­19
  • 19.­32
  • 20.­8
  • 20.­14
  • 22.­2
  • 22.­4
  • 23.­14
  • 24.­10
  • 24.­20
  • 24.­45
  • 25.­1
  • 25.­16
  • 25.­30
  • 27.­1-2
  • n.­93
  • n.­303
  • n.­349
  • n.­446
  • n.­592
  • g.­5
  • g.­12
  • g.­16
  • g.­41
  • g.­71
  • g.­87
  • g.­224
  • g.­232
  • g.­235
  • g.­246
  • g.­300
  • g.­308
  • g.­309
  • g.­324
  • g.­334
  • g.­379
  • g.­475
  • g.­476
g.­134

extensive

Wylie:
  • shin tu rgyas pa
Tibetan:
  • ཤིན་ཏུ་རྒྱས་པ།
Sanskrit:
  • vaipulya

As an adjective for a sūtra it refers to one of the twelve classes of sūtra teaching, and refers to sūtras of great length.

Located in 13 passages in the translation:

  • 1.­9
  • 1.­80
  • 1.­84
  • 1.­88
  • 2.­77
  • 2.­79
  • 3.­28
  • 3.­184
  • 6.­8
  • 7.­115
  • 7.­163
  • 20.­6
  • 27.­9
g.­140

fourfold assembly

Wylie:
  • ’khor bzhi po
Tibetan:
  • འཁོར་བཞི་པོ།
Sanskrit:
  • catasra parṣada

Male and female monastics and males and females holding lay vows.

Located in 30 passages in the translation:

  • 1.­9-10
  • 1.­14
  • 1.­69
  • 1.­105
  • 3.­46
  • 3.­54
  • 7.­115
  • 7.­120
  • 10.­2
  • 10.­33
  • 10.­35
  • 10.­55
  • 11.­5
  • 11.­10
  • 11.­25
  • 11.­27-29
  • 13.­62
  • 13.­83
  • 13.­86
  • 13.­91
  • 14.­7-8
  • 16.­8
  • 20.­6
  • 20.­16
  • 25.­29
  • 27.­6
g.­143

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

Located in 31 passages in the translation:

  • 1.­7
  • 1.­10
  • 1.­13
  • 1.­81
  • 1.­98
  • 2.­32
  • 3.­46
  • 7.­42
  • 7.­60
  • 7.­75
  • 7.­90
  • 10.­1
  • 10.­36
  • 11.­103
  • 18.­9
  • 18.­73
  • 20.­2
  • 20.­6
  • 22.­1
  • 22.­20
  • 22.­38
  • 24.­12
  • 24.­16
  • 26.­1
  • 27.­6
  • n.­556
  • g.­123
  • g.­202
  • g.­203
  • g.­245
  • g.­247
g.­145

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Located in 25 passages in the translation:

  • 1.­8
  • 1.­10
  • 1.­13
  • 1.­81
  • 3.­46
  • 7.­42
  • 7.­60
  • 7.­75
  • 7.­90
  • 10.­1
  • 10.­36
  • 11.­103
  • 18.­9
  • 18.­64
  • 20.­2
  • 20.­6
  • 22.­1
  • 22.­20
  • 23.­19
  • 24.­16
  • 26.­1
  • g.­213
  • g.­221
  • g.­223
  • g.­230
g.­147

Gavāṃpati

Wylie:
  • ba lang bdag
Tibetan:
  • བ་ལང་བདག
Sanskrit:
  • gavāṃpati

One of the group of five friends who were the second group to become students of the Buddha, and he was one of the ten students of the Buddha who were the first to become arhats.

Located in 1 passage in the translation:

  • 1.­3
g.­149

Gayākāśyapa

Wylie:
  • ga yA ’od srung
Tibetan:
  • ག་ཡཱ་འོད་སྲུང་།
Sanskrit:
  • gayākāśyapa

The brother of Nadīkāśyapa and Uru­vilvā­kāśyapa. A practitioner of fire offering at Uruvilvā (Bodhgaya), he and his two hundred pupils were converted to becoming bhikṣus of the Buddha. He and his brothers and their pupils were the third group to become followers of the Buddha after his enlightenment.

Located in 4 passages in the translation:

  • 1.­3
  • 8.­31
  • g.­267
  • g.­442
g.­150

Ghoṣamati

Wylie:
  • dbyangs kyi blo gros
Tibetan:
  • དབྱངས་ཀྱི་བློ་གྲོས།
Sanskrit:
  • ghoṣamati

A prince in the distant past.

Located in 1 passage in the translation:

  • 1.­79
g.­151

Guhyagupta

Wylie:
  • phug sbas
Tibetan:
  • ཕུག་སྦས།
Sanskrit:
  • guhyagupta

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­155

higher knowledge

Wylie:
  • mngon par shes pa
Tibetan:
  • མངོན་པར་ཤེས་པ།
Sanskrit:
  • abhijñā

There are six kinds of higher knowledge: divine sight, divine hearing, knowing how to manifest miracles, remembering previous lives, knowing what is in the minds of others, and knowing that all defects have been eliminated. Sometimes listed as five, without the sixth.

Located in 33 passages in the translation:

  • i.­43
  • 1.­2
  • 1.­38
  • 3.­32
  • 3.­128
  • 3.­147
  • 5.­40
  • 5.­45
  • 5.­66
  • 5.­68-69
  • 5.­71
  • 5.­100-102
  • 6.­25
  • 6.­41
  • 7.­21
  • 7.­109
  • 7.­162
  • 8.­3
  • 8.­7
  • 8.­17
  • 8.­23
  • 10.­26
  • 11.­59
  • 11.­61
  • 11.­67
  • 12.­17
  • 14.­66
  • 20.­10
  • 22.­35
  • n.­381
g.­156

Hīnayāna

Wylie:
  • theg pa dman pa
Tibetan:
  • ཐེག་པ་དམན་པ།
Sanskrit:
  • hīnayāna

Literally “the lesser way” or “lesser vehicle.” It is a collective term for the śrāvakayāna and pratyeka­buddha­yāna, which have nirvāṇa instead of buddhahood as their goal.

Located in 2 passages in the translation:

  • 3.­2
  • g.­39
g.­158

Indradatta

Wylie:
  • dbang pos byin
Tibetan:
  • དབང་པོས་བྱིན།
Sanskrit:
  • indradatta

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­160

Īśvara

Wylie:
  • dbang phyug
Tibetan:
  • དབང་ཕྱུག
Sanskrit:
  • īśvara

One of the most frequently used names for Śiva. A deity of the jungles, named Rudra in the Vedas, he rose to prominence in the Purāṇic literature at the beginning of the first millennium. Often synonymous with Maheśvara, though sometimes presented as separate deities.

Located in 7 passages in the translation:

  • 1.­5
  • 2.­142
  • 18.­74
  • 23.­17
  • 24.­12
  • n.­159
  • g.­233
g.­161

Jala­dhara­garjita­ghoṣa­susvarana­kṣatra­rāja­saṃkusumitābhi­jña­

Wylie:
  • ’brug sgra sbyangs snyan skar ma’i rgyal po me tog kun tu rgyas pa
Tibetan:
  • འབྲུག་སྒྲ་སྦྱངས་སྙན་སྐར་མའི་རྒྱལ་པོ་མེ་ཏོག་ཀུན་ཏུ་རྒྱས་པ།
Sanskrit:
  • jala­dhara­garjita­ghoṣa­susvarana­kṣatra­rāja­saṃkusumitābhi­jña­

A buddha in the distant past. Also the name of a prince in the distant past.

Located in 15 passages in the translation:

  • i.­63
  • 25.­1
  • 25.­4
  • 25.­6
  • 25.­9
  • 25.­15
  • 25.­18-20
  • 25.­23-24
  • 25.­26-29
g.­167

jina

Wylie:
  • rgyal ba
Tibetan:
  • རྒྱལ་བ།
Sanskrit:
  • jina

One of the synonyms for buddha. Literally, “victor” but only used for founders of religious traditions.

Located in 109 passages in the translation:

  • 1.­13
  • 1.­39
  • 1.­41
  • 1.­45
  • 1.­47
  • 1.­50-51
  • 1.­57-58
  • 1.­61-62
  • 1.­69
  • 1.­89
  • 1.­108-110
  • 1.­112
  • 1.­115
  • 1.­129
  • 2.­12
  • 2.­22-23
  • 2.­31
  • 2.­36
  • 2.­95
  • 2.­101
  • 2.­104-105
  • 2.­108-109
  • 2.­125
  • 2.­135
  • 2.­156
  • 2.­161
  • 2.­169
  • 3.­13-14
  • 3.­21
  • 3.­36
  • 3.­41-43
  • 3.­129
  • 3.­137
  • 4.­71-73
  • 4.­76-78
  • 4.­91
  • 5.­28
  • 5.­45
  • 5.­103
  • 6.­3
  • 6.­13
  • 6.­24
  • 6.­31
  • 6.­35
  • 6.­38
  • 6.­41
  • 6.­43-44
  • 7.­6
  • 7.­26
  • 7.­44-45
  • 7.­93
  • 7.­142-143
  • 7.­157
  • 7.­159
  • 7.­161
  • 7.­164
  • 7.­168-170
  • 7.­189
  • 8.­33
  • 8.­40
  • 9.­7
  • 9.­9
  • 9.­11
  • 9.­15
  • 9.­21
  • 10.­17
  • 10.­45
  • 11.­41-42
  • 11.­64
  • 13.­57
  • 13.­83
  • 13.­87
  • 15.­34
  • 16.­12
  • 16.­18
  • 16.­65
  • 18.­56
  • 18.­59
  • 18.­86
  • 19.­23
  • 20.­17
  • 24.­18
  • 24.­46
  • 24.­48
  • 25.­13
  • n.­106
  • n.­318
  • n.­323
g.­169

Jyotiṣprabha

Wylie:
  • skar ma’i ’od
Tibetan:
  • སྐར་མའི་འོད།
Sanskrit:
  • jyotiṣprabha

A deva in Brahmā’s paradise.

Located in 1 passage in the translation:

  • 1.­6
g.­174

Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña

Wylie:
  • pad ma’i ’dab ma dri ma med pa skar ma’i rgyal po me tog kun tu rgyas pa
Tibetan:
  • པད་མའི་འདབ་མ་དྲི་མ་མེད་པ་སྐར་མའི་རྒྱལ་པོ་མེ་ཏོག་ཀུན་ཏུ་རྒྱས་པ།
Sanskrit:
  • kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña

A buddha in a realm far away in the eastern direction.

Located in 9 passages in the translation:

  • i.­61
  • 23.­1
  • 23.­3-5
  • 23.­7
  • 23.­10-11
  • 23.­26
g.­175

Kamalaśīla

Wylie:
  • ka ma la shI la
Tibetan:
  • ཀ་མ་ལ་ཤཱི་ལ།
Sanskrit:
  • kamalaśīla

Located in 2 passages in the translation:

  • i.­10
  • n.­56
g.­178

Kapphiṇa

Wylie:
  • ka pi na
Tibetan:
  • ཀ་པི་ན།
Sanskrit:
  • kapphiṇa

A principal teacher of the monastic saṅgha during the Buddha’s lifetime.

Located in 2 passages in the translation:

  • 1.­3
  • 8.­31
g.­180

Kāśyapa

Wylie:
  • ’od srung
Tibetan:
  • འོད་སྲུང་།
Sanskrit:
  • kāśyapa

See “Mahākāśyapa.”

Located in 35 passages in the translation:

  • 4.­69
  • 5.­1-11
  • 5.­16
  • 5.­27
  • 5.­53
  • 5.­56-62
  • 5.­69-70
  • 6.­1-3
  • 8.­29-31
  • 8.­44
  • g.­47
  • g.­210
  • g.­322
  • g.­459
g.­181

kātyāyana

Wylie:
  • kA tyA’i bu
Tibetan:
  • ཀཱ་ཏྱཱའི་བུ།
Sanskrit:
  • kātyāyana

See “Mahākātyāyana.”

Located in 2 passages in the translation:

  • 6.­29
  • g.­211
g.­182

Kauṇḍinya

Wylie:
  • kauNDi nya
Tibetan:
  • ཀཽཎཌི་ཉ།
Sanskrit:
  • kauṇḍinya

The court priest in the Buddha’s father’s kingdom, who predicted the Buddha’s enlightenment. He became one of the Buddha’s five companions in asceticism. They renounced him when he abandoned asceticism but after his enlightenment they became his pupils. Kauṇḍinya was the first to convert to being his pupil and was the first of his pupils to become an arhat. Also called “Kauṇḍinyagotra” and “Ājñāta­kauṇḍinya.”

Located in 6 passages in the translation:

  • i.­46
  • 8.­30-31
  • g.­17
  • g.­183
  • g.­357
g.­183

Kauṇḍinyagotra

Wylie:
  • kauNDi nya rigs
Tibetan:
  • ཀཽཎཌི་ཉ་རིགས།
Sanskrit:
  • kauṇḍinyagotra

Alternate name for “Kauṇḍinya.” Literally “of the Kauṇḍinya family.”

Located in 2 passages in the translation:

  • 8.­32
  • g.­182
g.­185

Kharaskandha

Wylie:
  • phrag rtsub
Tibetan:
  • ཕྲག་རྩུབ།
Sanskrit:
  • kharaskandha

A king of the asuras, present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­8
g.­186

kinnara

Wylie:
  • mi’am ci
Tibetan:
  • མིའམ་ཅི།
Sanskrit:
  • kinnara
  • kiṃnara

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

Located in 26 passages in the translation:

  • 1.­7
  • 1.­10
  • 1.­13
  • 1.­81
  • 1.­98
  • 3.­46
  • 7.­42
  • 7.­60
  • 7.­75
  • 7.­90
  • 10.­1
  • 10.­36
  • 11.­103
  • 18.­9
  • 18.­64
  • 20.­2
  • 20.­6
  • 22.­1
  • 22.­20
  • 23.­19
  • 24.­16
  • 26.­1
  • g.­116
  • g.­127
  • g.­209
  • g.­398
g.­187

kleśa

Wylie:
  • nyon mongs
Tibetan:
  • ཉོན་མོངས།
Sanskrit:
  • kleśa

Literally “pain,” “torment,” or “affliction.” In Buddhist Hybrid Sanskrit it literally means “impurity” or “depravity.” In its technical use in Buddhism it means any negative quality in the mind that causes continued existence in saṃsāra. The basic three kleśas are ignorance, attachment, and aversion.

Located in 13 passages in the translation:

  • 1.­2
  • 2.­61
  • 5.­70
  • 5.­73
  • 7.­138
  • 7.­184
  • 11.­2
  • 11.­82
  • 13.­63
  • 13.­72
  • 15.­7
  • 24.­39
  • n.­433
g.­190

kṣatriya

Wylie:
  • rgyal rigs
Tibetan:
  • རྒྱལ་རིགས།
Sanskrit:
  • kṣatriya

The warrior, ruling, or royal class in the four-caste system of India.

Located in 2 passages in the translation:

  • 4.­8
  • g.­54
g.­192

kumbhāṇḍa

Wylie:
  • grul bum
Tibetan:
  • གྲུལ་བུམ།
Sanskrit:
  • kumbhāṇḍa

Dwarf spirits said to have either large stomachs or huge, pot-sized testicles.

Located in 9 passages in the translation:

  • 3.­88
  • 3.­96
  • 3.­99
  • 3.­104
  • 21.­8
  • 21.­14
  • 21.­19
  • n.­556
  • g.­478
g.­200

lotsawa

Wylie:
  • lo tsA ba
Tibetan:
  • ལོ་ཙཱ་བ།
Sanskrit:
  • —

Honorific term for a Tibetan translator.

Located in 1 passage in the translation:

  • c.­1
g.­201

lotus

Wylie:
  • pad ma
Tibetan:
  • པད་མ།
Sanskrit:
  • padma

Nelumbo nucifera. True lotus with a central pericarp. The Indian or sacred lotus.

Located in 21 passages in the translation:

  • i.­61
  • 3.­32
  • 11.­36
  • 11.­84
  • 11.­86
  • 11.­88
  • 14.­71
  • 18.­27
  • 20.­4
  • 22.­35
  • 23.­6-7
  • 23.­10
  • 23.­25
  • 24.­48-49
  • 26.­1
  • n.­586
  • g.­75
  • g.­278
  • g.­487
g.­202

Madhura

Wylie:
  • ’jam snyan
Tibetan:
  • འཇམ་སྙན།
Sanskrit:
  • madhura

Gandharva king present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­7
g.­203

Madhurasvara

Wylie:
  • dbyangs snyan
Tibetan:
  • དབྱངས་སྙན།
Sanskrit:
  • madhurasvara

Gandharva king present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­7
g.­204

Magadha

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

This ancient kingdom is in what is now southern Bihar, within which the Buddha attained enlightenment. During most of the life of the Buddha it was ruled by King Bimbisara. During the Buddha’s later years it began to expand greatly under the reign of King Ajataśatru. In the third century ᴄᴇ, during the reign of Aśoka, it become an empire that controlled most of India.

Located in 5 passages in the translation:

  • 1.­8
  • g.­15
  • g.­148
  • g.­318
  • g.­446
g.­206

Mahābhijñā­jñānābhi­bhū

Wylie:
  • mngon par shes pa’i ye shes chen pos zil gyis gnon pa
Tibetan:
  • མངོན་པར་ཤེས་པའི་ཡེ་ཤེས་ཆེན་པོས་ཟིལ་གྱིས་གནོན་པ།
Sanskrit:
  • mahābhijñā­jñānābhi­bhū

A buddha in the distant past. Also the name of a prince in the distant past.

Located in 30 passages in the translation:

  • i.­45
  • 7.­1
  • 7.­4
  • 7.­13
  • 7.­17
  • 7.­19
  • 7.­28
  • 7.­32
  • 7.­42
  • 7.­47
  • 7.­60
  • 7.­66
  • 7.­75
  • 7.­79
  • 7.­90
  • 7.­102
  • 7.­105
  • 7.­108
  • 7.­113
  • 7.­115-118
  • 7.­122
  • g.­2
  • g.­26
  • g.­168
  • g.­214
  • g.­378
  • g.­398
g.­207

Mahābrahmā

Wylie:
  • tshangs pa chen po
Tibetan:
  • ཚངས་པ་ཆེན་པོ།
Sanskrit:
  • mahābrahmā

The personification of the universal force of Brahman, the deity in the form realm who was, during the Buddha’s time, considered the supreme deity and creator of the universe. In the cosmology of many universes, each with a trillion worlds, there are many such Brahmās with individual names.

Located in 36 passages in the translation:

  • 7.­36-37
  • 7.­41-43
  • 7.­47
  • 7.­49
  • 7.­51
  • 7.­53-54
  • 7.­60
  • 7.­62
  • 7.­66-67
  • 7.­69
  • 7.­71-72
  • 7.­74-76
  • 7.­79-80
  • 7.­82
  • 7.­85-86
  • 7.­89-91
  • 7.­102-103
  • 18.­30
  • 18.­53
  • g.­11
  • g.­372
  • g.­378
  • g.­398
g.­209

Mahādharma

Wylie:
  • chos chen
Tibetan:
  • ཆོས་ཆེན།
Sanskrit:
  • mahādharma

One of the four kinnara kings.

Located in 1 passage in the translation:

  • 1.­7
g.­210

Mahākāśyapa

Wylie:
  • ’od srung chen po
Tibetan:
  • འོད་སྲུང་ཆེན་པོ།
Sanskrit:
  • mahākāśyapa

One of the Buddha’s principal pupils, who became the Buddha’s successor on his passing. Also rendered here as “Kāśyapa.”

Located in 12 passages in the translation:

  • i.­42-44
  • 1.­3
  • 4.­1
  • 4.­33
  • 5.­1
  • 5.­59-60
  • 8.­29
  • g.­27
  • g.­180
g.­211

Mahākātyāyana

Wylie:
  • kA tyA’i bu chen po
Tibetan:
  • ཀཱ་ཏྱཱའི་བུ་ཆེན་པོ།
Sanskrit:
  • mahākātyāyana

One of the ten principal pupils of the Buddha. He was renowned for his ability to understand the Buddha’s teachings. Also rendered as “Kātyāyana.”

Located in 7 passages in the translation:

  • i.­44
  • 1.­3
  • 4.­1
  • 6.­11
  • 6.­28
  • g.­164
  • g.­181
g.­212

Mahākauṣṭhila

Wylie:
  • gsus po che
Tibetan:
  • གསུས་པོ་ཆེ།
Sanskrit:
  • mahākauṣṭhila

Foremost among the Buddha’s pupils in analytic reasoning.

Located in 1 passage in the translation:

  • 1.­3
g.­213

Mahākāya

Wylie:
  • lus chen
Tibetan:
  • ལུས་ཆེན།
Sanskrit:
  • mahākāya

One of the garuḍa kings present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­8
g.­215

Mahā­maudgalyāyana

Wylie:
  • maud gal gyi bu chen po
Tibetan:
  • མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Sanskrit:
  • mahā­maudgalyāyana

One of the two principal pupils of the Buddha, along with Śariputra. He was renowned for miraculous powers. He was assassinated during the Buddha’s lifetime.

Located in 8 passages in the translation:

  • i.­44
  • 1.­3
  • 4.­1
  • 6.­11
  • 6.­34
  • g.­244
  • g.­324
  • g.­418
g.­217

Mahānāman

Wylie:
  • ming chen
Tibetan:
  • མིང་ཆེན།
Sanskrit:
  • mahānāman

One of the five companions of Śākyamuni in asceticism and later one of his first five pupils, attaining the state of a stream entrant after three days, the fourth to attain that realization. He attained the state of an arhat on hearing the Sūtra on the Characteristics of Selflessness. Not to be confused with the cousin of the Buddha, who had the same name, and was a significant lay follower and patron.

Located in 1 passage in the translation:

  • 1.­3
g.­218

Mahāprajāpatī

Wylie:
  • skye dgu’i bdag mo chen mo
Tibetan:
  • སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ།
Sanskrit:
  • mahāprajāpatī

See “Mahāprajāpatī Gautamī.”

Located in 4 passages in the translation:

  • i.­50
  • 1.­3
  • g.­219
  • g.­371
g.­219

Mahāprajāpatī Gautamī

Wylie:
  • skye dgu’i bdag mo chen mo gau ta mI
Tibetan:
  • སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ་གཽ་ཏ་མཱི།
Sanskrit:
  • mahāprajāpatī gautamī

The Buddha’s mother’s sister and his step-mother. She was the mother of Nanda. She became the first bhikṣuṇī after the death of the Buddha’s father. Gautamī is the family name, the female equivalent to Gautama. The family line is said to descend from the Gautama who was one of the seven rishis that established the religion and culture of India. His sūtra specifies that a renunciant should be called a bhikṣu, have a shaved head, and wear yellow robes. Also rendered here simply as “Mahāprajāpatī.”

Located in 3 passages in the translation:

  • 12.­3
  • 12.­7
  • g.­218
g.­220

Mahāpratibhāna

Wylie:
  • spobs pa chen po
Tibetan:
  • སྤོབས་པ་ཆེན་པོ།
Sanskrit:
  • mahāpratibhāna

A bodhisattva who appears mainly in chapters 11 and 12 of this sūtra. In the Chinese version, like other bodhisattvas who appear in the second half of the sūtra, considered to be of a later date than the first half, he is not in the initial list of bodhisattvas given in the first chapter.

Located in 10 passages in the translation:

  • i.­49-50
  • 1.­4
  • 11.­6-11
  • 12.­1
g.­221

Mahāpūrṇa

Wylie:
  • rdzogs chen
Tibetan:
  • རྫོགས་ཆེན།
Sanskrit:
  • mahāpūrṇa

One of the four garuḍa kings, present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­8
g.­222

mahārāja

Wylie:
  • rgyal po chen po
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ།
Sanskrit:
  • mahārāja

Four deities on the base of Mount Meru, each one the guardian of his direction: Vaiśravaṇa in the north, Dhṛtarāṣṭra in the east, Virūpākṣa in the west, and Virūḍhaka in the south.

Located in 11 passages in the translation:

  • i.­59
  • 1.­5
  • 7.­16
  • 11.­1
  • 11.­98
  • 21.­11
  • 21.­14
  • g.­123
  • g.­450
  • g.­478
  • g.­479
g.­223

Maha­rddhi­prāpta

Wylie:
  • ’phrul chen thob
Tibetan:
  • འཕྲུལ་ཆེན་ཐོབ།
Sanskrit:
  • maha­rddhi­prāpta

One of the four garuḍa kings, present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­8
g.­224

Mahārūpa

Wylie:
  • gzugs chen po
Tibetan:
  • གཟུགས་ཆེན་པོ།
Sanskrit:
  • mahārūpa

“Great Form.” The name of a past eon.

Located in 1 passage in the translation:

  • 7.­1
g.­226

Mahāsāṃghika

Wylie:
  • dge ’dun phal chen po’i sde
Tibetan:
  • དགེ་འདུན་ཕལ་ཆེན་པོའི་སྡེ།
Sanskrit:
  • mahāsāṃghika

One of the early schools of Buddhism, within which views such as the transcendence of the Buddha formed the basis for the rise of Mahāyāna.

Located in 2 passages in the translation:

  • i.­2
  • g.­49
g.­227

mahāsattva

Wylie:
  • sems dpa’ chen po
Tibetan:
  • སེམས་དཔའ་ཆེན་པོ།
Sanskrit:
  • mahāsattva

Literally “great being.” An epithet for a bodhisattva of great accomplishment.

Located in 185 passages in the translation:

  • 1.­4
  • 1.­12-15
  • 1.­70
  • 1.­75
  • 1.­78
  • 1.­83
  • 1.­85
  • 3.­34
  • 3.­73
  • 4.­29
  • 7.­124
  • 10.­2
  • 10.­31
  • 10.­33
  • 11.­6
  • 11.­9-11
  • 11.­85
  • 11.­104
  • 12.­1
  • 12.­4
  • 12.­11
  • 12.­13
  • 13.­1-5
  • 13.­7-9
  • 13.­35
  • 13.­49
  • 13.­51-52
  • 13.­59-60
  • 14.­4-5
  • 14.­7
  • 14.­9-10
  • 14.­13-14
  • 14.­16-18
  • 14.­47-49
  • 14.­55-56
  • 14.­64-66
  • 14.­69
  • 15.­2
  • 15.­5-6
  • 16.­1-6
  • 16.­8-9
  • 16.­25
  • 16.­57
  • 16.­59
  • 17.­1
  • 17.­3
  • 17.­9-10
  • 17.­15
  • 18.­1
  • 18.­10
  • 18.­26
  • 18.­76
  • 18.­85
  • 19.­1
  • 19.­3
  • 19.­6-11
  • 19.­13-15
  • 19.­18-21
  • 20.­2-3
  • 20.­6
  • 20.­8
  • 21.­1-2
  • 21.­4
  • 21.­7-9
  • 22.­1-2
  • 22.­4-11
  • 22.­13-14
  • 22.­16-23
  • 22.­36
  • 22.­38
  • 23.­2-10
  • 23.­13-27
  • 24.­1-17
  • 24.­51
  • 25.­31-32
  • 26.­1-5
  • 26.­11
  • 26.­15
  • 26.­18
  • 27.­4
  • 27.­6
g.­228

mahāśrāvaka

Wylie:
  • nyan thos chen po
Tibetan:
  • ཉན་ཐོས་ཆེན་པོ།
Sanskrit:
  • mahāśrāvaka

An epithet for the Buddha’s principal students who had attained the goal of the path.

Located in 1 passage in the translation:

  • 1.­2
g.­229

Mahā­sthāma­prāpta

Wylie:
  • mthu chen thob
Tibetan:
  • མཐུ་ཆེན་ཐོབ།
Sanskrit:
  • mahā­sthāma­prāpta

One of the two principal bodhisattvas in Sukhāvatī and prominent in Chinese Buddhism. In Tibetan Buddhism he is identified with Vajrapāṇi.

Located in 20 passages in the translation:

  • i.­57
  • 1.­4
  • 19.­1-9
  • 19.­11
  • 19.­13-18
  • 19.­20-21
g.­230

Mahātejas

Wylie:
  • gzi brjid chen po
Tibetan:
  • གཟི་བརྗིད་ཆེན་པོ།
Sanskrit:
  • mahātejas

One of the four garuḍa kings, present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­8
g.­231

Mahāvikrāmin

Wylie:
  • gnon pa chen po
Tibetan:
  • གནོན་པ་ཆེན་པོ།
Sanskrit:
  • mahāvikrāmin

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­232

Mahāvyūha

Wylie:
  • bkod pa chen po
Tibetan:
  • བཀོད་པ་ཆེན་པོ།
Sanskrit:
  • mahāvyūha

Literally “Great Array” or “Great Display.” The name of a future eon.

Located in 1 passage in the translation:

  • 6.­1
g.­233

Maheśvara

Wylie:
  • dbang phyug chen po
  • dbang phyug che
Tibetan:
  • དབང་ཕྱུག་ཆེན་པོ།
  • དབང་ཕྱུག་ཆེ།
Sanskrit:
  • maheśvara

One of the most frequently used names for Śiva. A deity of the jungles, named Rudra in the Vedas, he rose to prominence in the Purāṇic literature at the beginning of the first millennium. Often synonymous with Īśvara, but sometimes presented as a separate deity.

Located in 7 passages in the translation:

  • 1.­5
  • 2.­142
  • 18.­74
  • 23.­17
  • 24.­12
  • n.­159
  • g.­160
g.­234

mahoraga

Wylie:
  • lto ’phye chen po
Tibetan:
  • ལྟོ་འཕྱེ་ཆེན་པོ།
Sanskrit:
  • mahoraga

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

Located in 22 passages in the translation:

  • 1.­10
  • 1.­13
  • 1.­81
  • 2.­32
  • 3.­46
  • 7.­42
  • 7.­60
  • 7.­75
  • 7.­90
  • 10.­1
  • 10.­36
  • 11.­103
  • 18.­64
  • 20.­2
  • 20.­6
  • 22.­1
  • 22.­20
  • 22.­38
  • 23.­19
  • 24.­16
  • 26.­1
  • n.­484
g.­235

Maitreya

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitreya

The bodhisattva who became Śākyamuni’s regent and is prophesied to be the next buddha, the fifth buddha in the fortunate eon. In early Buddhism he appears as the human disciple Maitreya Tiṣya, sent to pay his respects by his teacher. The Buddha gives him the gift of a robe and prophesies he will be the next Buddha, while his companion Ajita will be the next cakravartin. As a bodhisattva in the Mahāyāna, he has both these names.

Located in 34 passages in the translation:

  • i.­8
  • i.­10
  • i.­39
  • i.­52
  • i.­54-55
  • 1.­4
  • 1.­13-15
  • 1.­69-70
  • 1.­126
  • 14.­17-18
  • 14.­48-49
  • 14.­55
  • 14.­64-65
  • 14.­69
  • 15.­2
  • 15.­5
  • 16.­1
  • 16.­9
  • 16.­25
  • 17.­1
  • 17.­3
  • 17.­9-10
  • 26.­15
  • n.­13
  • g.­16
  • g.­492
g.­239

Manasvin

Wylie:
  • gzi can
Tibetan:
  • གཟི་ཅན།
Sanskrit:
  • manasvin

One of the eight great nāga kings.

Located in 1 passage in the translation:

  • 1.­6
g.­240

Mañjughoṣa

Wylie:
  • ’jam dbyangs
Tibetan:
  • འཇམ་དབྱངས།
Sanskrit:
  • mañjughoṣa

See “Mañjusvara.”

Located in 4 passages in the translation:

  • 1.­26
  • 1.­57
  • 13.­93
  • g.­243
g.­241

Mañjuśrī

Wylie:
  • ’jam dpal
Tibetan:
  • འཇམ་དཔལ།
Sanskrit:
  • mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

In this text:

Also called here “Mañjusvara” and “Mañjuśrī Kumārabhūta.”

Located in 34 passages in the translation:

  • i.­39
  • i.­49
  • i.­51
  • i.­61
  • 1.­13-15
  • 1.­34
  • 11.­87
  • 11.­91
  • 11.­93
  • 13.­1-5
  • 13.­7-9
  • 13.­35
  • 13.­49
  • 13.­52
  • 13.­59-64
  • 20.­2
  • 23.­7
  • g.­242
  • g.­243
  • g.­390
  • g.­456
g.­242

Mañjuśrī Kumārabhūta

Wylie:
  • ’jam dpal gzhon nur gyur pa
Tibetan:
  • འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།
Sanskrit:
  • mañjuśrī­kumārabhūta

The bodhisattva who is considered the embodiment of wisdom, with the additional honorific title for a young man. Also rendered here as “Mañjusvara” and “Mañjuśrī.”

Located in 19 passages in the translation:

  • 1.­4
  • 1.­13-15
  • 1.­70
  • 1.­89
  • 11.­85-89
  • 13.­1
  • 23.­3
  • 23.­7-9
  • 23.­13
  • 23.­26
  • g.­241
g.­243

Mañjusvara

Wylie:
  • ’jam dbyangs
Tibetan:
  • འཇམ་དབྱངས།
Sanskrit:
  • mañjusvara

Meaning “gentle or beautiful voice,” this is an alternative name for Mañjuśrī. It is synonymous with Mañjughoṣa, which is also translated into Tibetan as ’jam dbyangs. See also “Mañjuśrī.”

Located in 5 passages in the translation:

  • 1.­64
  • 1.­69
  • g.­240
  • g.­241
  • g.­242
g.­245

Manojña

Wylie:
  • yid du ’ong ba
Tibetan:
  • ཡིད་དུ་འོང་བ།
Sanskrit:
  • manojña

Gandharva king present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­7
g.­247

Manojñasvara

Wylie:
  • yid ’ong dbyangs
Tibetan:
  • ཡིད་འོང་དབྱངས།
Sanskrit:
  • manojñasvara

Gandharva king present at the teaching of the sūtra. Also present at the teaching of the Kāraṇḍavyūha Sūtra (Toh 116).

Located in 1 passage in the translation:

  • 1.­7
g.­249

Māra

Wylie:
  • bdud
Tibetan:
  • བདུད།
Sanskrit:
  • māra

(1) A deva, sometimes said to be the principal deity in Paranirmitavaśavartin, the highest paradise in the desire realm; also one of the names of the god of desire, Kāma in the Vedic tradition. He is portrayed as attempting to prevent the Buddha’s enlightenment. In early soteriological religions, the principal deity in saṃsāra, such as Indra, would attempt to prevent anyone’s realization that would lead to such a liberation.

(2) The devas ruled over by Māra, and assisting his attempts to prevent the Buddha’s enlightenment; they do not wish any being to escape from saṃsāra. More generally, they are symbolic of the defects within a person that prevent enlightenment. These four personifications are: Devaputra-māra (lha’i bu’i bdud), the Divine Māra, which is the distraction of pleasures; Mṛtyumāra (’chi bdag gi bdud), the Māra of Death; Skandhamāra (phung po’i bdud), the Māra of the Aggregates, which is the body; and Kleśamāra (nyon mongs pa’i bdud), the Māra of the Afflictions.

Located in 26 passages in the translation:

  • i.­51
  • 1.­42
  • 1.­84
  • 3.­19
  • 3.­24
  • 3.­27
  • 4.­86
  • 6.­1
  • 7.­13
  • 7.­48
  • 7.­66
  • 7.­79
  • 7.­102
  • 7.­105
  • 7.­108
  • 13.­62-63
  • 22.­36
  • 22.­38
  • 22.­40
  • 23.­11
  • 25.­9
  • 26.­6
  • 26.­20
  • n.­627
  • g.­250
g.­251

marut

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • marut

A general name for the deities in the desire realm, and in other contexts, specifically for a group of storm deities. In translation, the Tibetan does not differentiate the term from the more general deva.

Located in 13 passages in the translation:

  • 1.­43
  • 1.­60
  • 1.­69
  • 1.­106
  • 2.­5
  • 2.­142
  • 3.­17
  • 3.­30
  • 3.­44
  • 11.­34
  • 11.­69
  • 15.­28
  • n.­338
g.­253

Mati

Wylie:
  • blo gros
Tibetan:
  • བློ་གྲོས།
Sanskrit:
  • mati

A prince in the distant past.

Located in 2 passages in the translation:

  • 1.­79
  • 1.­86
g.­258

Meru

Wylie:
  • lhun po
Tibetan:
  • ལྷུན་པོ།
Sanskrit:
  • meru

Early Mahāyāna sūtras identify this as separate from Sumeru, the mountain at the center of the world. This refers to a legendary mountain in such epics as the Mahābhārata, which, while sacred, is not situated in the world’s center. This is presumably identical to the Mount Meru that is the source of one of the two main tributaries of the Ganges and lies within the territory of India.

Located in 8 passages in the translation:

  • 18.­6
  • 18.­77
  • 18.­82
  • 24.­24
  • g.­105
  • g.­222
  • g.­405
  • g.­460
g.­265

muni

Wylie:
  • thub pa
Tibetan:
  • ཐུབ་པ།
Sanskrit:
  • muni

An ancient title, derived from the verb man (“to contemplate”), given to someone who has attained the realization of a truth through their own contemplation and not by divine revelation.

Located in 16 passages in the translation:

  • 1.­91
  • 1.­93
  • 2.­147
  • 6.­16
  • 6.­18
  • 7.­6
  • 7.­67
  • 7.­100
  • 11.­40
  • 12.­31
  • 13.­83
  • 14.­41
  • 14.­44
  • 16.­45
  • 18.­58
  • 19.­22
g.­267

Nadīkāśyapa

Wylie:
  • chu klung ’od srung
Tibetan:
  • ཆུ་ཀླུང་འོད་སྲུང་།
Sanskrit:
  • nadīkāśyapa

The brother of Gayākāśyapa and Uru­vilvā­kāśyapa. A practitioner of fire offering at Uruvilvā (Bodhgaya), he and his three hundred pupils were converted to becoming bhikṣus of the Buddha. He and his brothers and their pupils were the third group to become followers of the Buddha after his enlightenment.

Located in 4 passages in the translation:

  • 1.­3
  • 8.­31
  • g.­149
  • g.­442
g.­268

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 53 passages in the translation:

  • i.­49
  • 1.­6
  • 1.­10
  • 1.­13
  • 1.­81
  • 1.­98
  • 2.­32
  • 2.­37
  • 3.­46
  • 7.­42
  • 7.­60
  • 7.­75
  • 7.­90
  • 7.­142
  • 7.­144
  • 10.­1
  • 10.­36
  • 11.­86
  • 11.­93
  • 11.­95
  • 11.­98-101
  • 11.­103
  • 13.­81
  • 18.­9
  • 18.­64
  • 18.­70
  • 18.­73
  • 18.­89
  • 20.­2
  • 20.­6
  • 22.­1
  • 22.­38
  • 24.­16
  • 24.­23
  • 24.­30
  • 26.­1
  • n.­480
  • g.­33
  • g.­239
  • g.­264
  • g.­274
  • g.­343
  • g.­416
  • g.­417
  • g.­422
  • g.­436
  • g.­444
  • g.­460
  • g.­466
  • g.­479
g.­270

Nakṣatrarāja

Wylie:
  • skar ma’i rgyal po
Tibetan:
  • སྐར་མའི་རྒྱལ་པོ།
Sanskrit:
  • nakṣatrarāja

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­271

Nakṣatra­rāja­saṃkusumitābhi­jña

Wylie:
  • skar ma’i rgyal po me tog kun tu rgyas pa mngon par shes pa
Tibetan:
  • སྐར་མའི་རྒྱལ་པོ་མེ་ཏོག་ཀུན་ཏུ་རྒྱས་པ་མངོན་པར་ཤེས་པ།
Sanskrit:
  • nakṣatra­rāja­saṃkusumitābhi­jña

A bodhisattva present at the sūtra’s teaching. Known only from this sūtra.

Located in 39 passages in the translation:

  • i.­60
  • 22.­1-4
  • 22.­6-11
  • 22.­14
  • 22.­16-41
  • 23.­3
g.­273

Nanam Yeshé Dé

Wylie:
  • sna nam ye shes sde
Tibetan:
  • སྣ་ནམ་ཡེ་ཤེས་སྡེ།
Sanskrit:
  • —

Chief editor of the Tibetan translation of The White Lotus of the Good Dharma and the translation program from the late eighth to early ninth century in Tibet. From the Nanam (sna nam) clan.

Located in 3 passages in the translation:

  • i.­25
  • c.­1
  • g.­494
g.­274

Nanda

Wylie:
  • dga’ bo
Tibetan:
  • དགའ་བོ།
Sanskrit:
  • nanda

The Buddha’s half-brother, who became one of his principal pupils.

Located in 4 passages in the translation:

  • 1.­3
  • 1.­6
  • g.­219
  • g.­436
g.­275

Nanda

Wylie:
  • dga’ bo
Tibetan:
  • དགའ་བོ།
Sanskrit:
  • nanda

One of the eight great nāga kings. Usually paired with the nāga king Upananda.

Located in 1 passage in the translation:

  • 1.­6
g.­276

Naradatta

Wylie:
  • mis byin
Tibetan:
  • མིས་བྱིན།
Sanskrit:
  • naradatta

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­280

nirvāṇa

Wylie:
  • mya ngan las ’das pa
Tibetan:
  • མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • nirvāṇa

Sanskrit: “extinguishment,” for the causes for saṃsāra are “extinguished”; Tibetan: “the transcendence of suffering.”

Located in 219 passages in the translation:

  • s.­1
  • i.­5
  • i.­9
  • i.­12
  • i.­40
  • i.­42-43
  • i.­45-46
  • i.­53
  • i.­57
  • i.­60
  • 1.­12
  • 1.­23
  • 1.­57
  • 1.­74
  • 1.­78
  • 1.­84-85
  • 1.­111
  • 1.­113-114
  • 1.­127
  • 2.­24
  • 2.­26
  • 2.­31
  • 2.­35
  • 2.­62-63
  • 2.­73
  • 2.­94-95
  • 2.­98
  • 2.­104-105
  • 2.­124
  • 2.­144
  • 2.­153-154
  • 3.­4
  • 3.­15-18
  • 3.­21
  • 3.­28
  • 3.­34-35
  • 3.­43
  • 3.­53
  • 3.­72-76
  • 3.­136
  • 3.­141
  • 3.­151
  • 4.­2-3
  • 4.­26
  • 4.­28
  • 4.­74
  • 4.­77
  • 5.­6
  • 5.­10
  • 5.­29
  • 5.­31
  • 5.­40
  • 5.­55
  • 5.­60
  • 5.­72-73
  • 5.­79
  • 5.­92-93
  • 5.­103-104
  • 5.­106
  • 5.­109
  • 5.­112
  • 6.­17
  • 6.­28
  • 6.­30
  • 6.­34
  • 6.­37
  • 6.­43
  • 7.­4-5
  • 7.­10-11
  • 7.­15-16
  • 7.­47
  • 7.­66
  • 7.­79
  • 7.­102-103
  • 7.­132-134
  • 7.­139-140
  • 7.­168
  • 7.­185
  • 7.­188-190
  • 8.­7
  • 8.­38
  • 8.­45
  • 8.­49
  • 8.­51
  • 8.­59-60
  • 9.­5
  • 9.­10
  • 9.­15
  • 9.­25
  • 9.­30
  • 10.­2
  • 10.­7-8
  • 10.­17
  • 10.­26-27
  • 10.­33
  • 10.­49
  • 11.­3
  • 11.­7
  • 11.­27
  • 11.­29-33
  • 11.­39-40
  • 11.­50
  • 11.­52
  • 11.­55
  • 11.­57
  • 11.­62
  • 11.­69
  • 11.­83
  • 12.­1-2
  • 12.­12-13
  • 12.­31
  • 13.­15
  • 13.­32
  • 13.­35
  • 13.­46
  • 13.­49
  • 13.­52
  • 13.­59-60
  • 13.­62
  • 13.­75
  • 13.­79
  • 13.­92
  • 14.­1-2
  • 14.­5
  • 14.­67
  • 14.­78
  • 15.­6
  • 15.­9-11
  • 15.­20
  • 15.­22
  • 15.­24-25
  • 15.­38
  • 16.­8
  • 16.­51
  • 16.­55-56
  • 16.­59
  • 16.­62
  • 16.­72
  • 17.­2-3
  • 17.­20
  • 19.­3-6
  • 19.­21
  • 19.­23
  • 19.­31
  • 19.­33
  • 20.­1-2
  • 20.­4
  • 20.­9
  • 20.­13-14
  • 20.­16-17
  • 20.­21
  • 20.­23
  • 22.­16-18
  • 23.­9
  • 23.­11
  • 23.­13
  • 23.­21
  • n.­92
  • n.­203
  • n.­275
  • n.­316
  • n.­416
  • g.­156
  • g.­291
  • g.­393
g.­282

Nityodyukta

Wylie:
  • rtag tu brtson
Tibetan:
  • རྟག་ཏུ་བརྩོན།
Sanskrit:
  • nityodyukta

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­288

Padmaśrī

Wylie:
  • pad ma’i dpal
Tibetan:
  • པད་མའི་དཔལ།
Sanskrit:
  • padmaśrī

A bodhisattva present at the sūtra’s teaching.

Located in 10 passages in the translation:

  • i.­61
  • i.­63
  • 1.­4
  • 23.­14
  • 23.­17
  • 23.­20
  • 23.­22-23
  • 23.­27
  • 25.­31
g.­291

parinirvāṇa

Wylie:
  • yongs su mya ngan las ’da’
Tibetan:
  • ཡོངས་སུ་མྱ་ངན་ལས་འདའ།
Sanskrit:
  • parinirvāṇa

“Complete nirvāṇa.” It can specifically refer to entering nirvāṇa at death.

Located in 2 passages in the translation:

  • s.­1
  • 1.­84
g.­293

perfectly enlightened buddha

Wylie:
  • yang dag par rdzogs pa’i sangs rgyas
Tibetan:
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
Sanskrit:
  • samyak­sambuddha

Literally, “perfectly and completely awakened one,” this refers to a buddha who teaches the Dharma, as opposed to a pratyeka­buddha.

Located in 180 passages in the translation:

  • 1.­13
  • 1.­71-72
  • 1.­76-77
  • 1.­79-80
  • 1.­84-86
  • 2.­1-3
  • 2.­51
  • 2.­53-59
  • 2.­61
  • 2.­64
  • 3.­29
  • 3.­31
  • 3.­34
  • 3.­54
  • 3.­65
  • 3.­70
  • 3.­74-76
  • 5.­2
  • 5.­5-6
  • 5.­8
  • 5.­11
  • 5.­57
  • 5.­82
  • 6.­1
  • 6.­19
  • 6.­28
  • 6.­34
  • 7.­1
  • 7.­13
  • 7.­17
  • 7.­19
  • 7.­28
  • 7.­32
  • 7.­42
  • 7.­47
  • 7.­60
  • 7.­66
  • 7.­75
  • 7.­79
  • 7.­90
  • 7.­102
  • 7.­105
  • 7.­108
  • 7.­113
  • 7.­115-118
  • 7.­122
  • 7.­126-129
  • 7.­138-140
  • 8.­1
  • 8.­4
  • 8.­7
  • 8.­30
  • 9.­3
  • 9.­5-6
  • 9.­13
  • 9.­17-19
  • 9.­25
  • 10.­5
  • 10.­31
  • 11.­7-8
  • 11.­10
  • 11.­14
  • 11.­18
  • 11.­24-27
  • 11.­82
  • 12.­5-6
  • 13.­60
  • 13.­62-63
  • 14.­5-6
  • 14.­13
  • 14.­47-48
  • 14.­50
  • 15.­6
  • 16.­8
  • 18.­30
  • 19.­2-8
  • 19.­11
  • 19.­13
  • 19.­15
  • 19.­17-18
  • 20.­4-6
  • 20.­8-9
  • 21.­10
  • 22.­1-5
  • 22.­11
  • 22.­13
  • 22.­16-18
  • 22.­35
  • 22.­41
  • 23.­1-5
  • 23.­7
  • 23.­9-15
  • 23.­23
  • 23.­25-26
  • 24.­16
  • 25.­1
  • 25.­4
  • 25.­6
  • 25.­9
  • 25.­15
  • 25.­18-20
  • 25.­23-30
  • 26.­2
  • 26.­18
  • 27.­1
  • 27.­4-6
  • n.­591
g.­294

phenomena

Wylie:
  • chos
Tibetan:
  • ཆོས།
Sanskrit:
  • dharma

See “dharma.”

Located in 43 passages in the translation:

  • i.­9
  • i.­51
  • i.­61
  • 1.­130
  • 3.­16
  • 5.­60
  • 5.­71
  • 5.­73
  • 5.­80
  • 5.­82
  • 5.­108
  • 5.­110
  • 5.­112
  • 7.­67
  • 10.­34
  • 11.­88
  • 11.­93
  • 11.­104
  • 13.­3
  • 13.­8-9
  • 13.­25-26
  • 13.­28-31
  • 13.­33
  • 15.­9
  • 16.­1
  • 18.­87
  • 22.­35-36
  • 23.­27
  • n.­100
  • n.­104
  • n.­150
  • g.­6
  • g.­43
  • g.­51
  • g.­113
  • g.­133
  • g.­135
g.­295

Pilindavatsa

Wylie:
  • pi lin da’i bu
Tibetan:
  • པི་ལིན་དའི་བུ།
Sanskrit:
  • pilindavatsa

An arhat particularly remembered for being able to command the goddess of the Ganges River to make it stop flowing. She was annoyed by the brusque way he commanded her, but the Buddha said she was his servant for centuries in previous lifetimes and he addressed her that way out of habit, which is explained to be why his name means “leftover habits.”

Located in 1 passage in the translation:

  • 1.­3
g.­296

pillar

Wylie:
  • mchod sdong
Tibetan:
  • མཆོད་སྡོང་།
Sanskrit:
  • yūpa

“Pillar” is a rather loose rendering for this term, which refers more specifically to ceremonial or memorial columns, or to the sacrificial posts used in Vedic rituals (cf. Monier-Williams).

Located in 2 passages in the translation:

  • 1.­99
  • 6.­22
g.­298

powers

Wylie:
  • dbang
Tibetan:
  • དབང་།
Sanskrit:
  • indriya

The five powers: faith, mindfulness, diligence, samādhi, and wisdom.

Located in 6 passages in the translation:

  • 1.­2
  • 2.­3
  • 2.­83
  • 3.­71
  • g.­135
  • g.­394
g.­300

Prabhūtaratna

Wylie:
  • rin chen mang po
Tibetan:
  • རིན་ཆེན་མང་པོ།
Sanskrit:
  • prabhūtaratna

“Many Jewels.” The buddha who had lived in a realm in the east (though the sūtra also states that it is in a downward direction) whose stūpa appears while Buddha Śākyamuni is teaching the Lotus Sūtra.

It is also the name as given in the verses for the eon in which Śāriputra will attain buddhahood. The name is different in the prose section.

Located in 38 passages in the translation:

  • s.­1
  • i.­3
  • i.­49
  • i.­58
  • i.­61-62
  • i.­65
  • 11.­3
  • 11.­7-8
  • 11.­10
  • 11.­14
  • 11.­26-27
  • 11.­40
  • 11.­42
  • 11.­85-86
  • 14.­5-6
  • 16.­8
  • 20.­4-6
  • 22.­41
  • 23.­9
  • 23.­11-13
  • 23.­25-26
  • 24.­16
  • 27.­5-6
  • n.­373
  • n.­378
  • g.­302
  • g.­335
g.­301

Pradānaśūra

Wylie:
  • rab tu sbyin dpa’
Tibetan:
  • རབ་ཏུ་སྦྱིན་དཔའ།
Sanskrit:
  • pradānaśūra

A bodhisattva present at the sūtra’s teaching.

Located in 6 passages in the translation:

  • i.­59
  • 1.­4
  • 21.­8-9
  • 23.­3
  • 23.­26
g.­304

pratyeka­buddha

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyeka­buddha

Someone who has attained liberation entirely through their own contemplation as a result of progress in previous lives but, unlike a buddha, does not have the accumulated merit and motivation to teach others. See also 3.­72 and n.­191.

Located in 35 passages in the translation:

  • i.­40
  • i.­43
  • i.­45
  • 2.­1
  • 2.­16
  • 2.­24
  • 2.­26
  • 2.­32
  • 2.­62
  • 3.­128
  • 3.­147
  • 5.­41
  • 5.­50
  • 5.­59
  • 7.­139
  • 8.­9
  • 11.­83
  • 15.­5
  • 16.­30
  • 18.­9
  • 18.­30
  • 18.­66
  • 18.­78
  • 22.­24
  • 22.­29-30
  • 22.­36
  • 23.­21
  • 24.­12
  • n.­191
  • n.­429
  • g.­135
  • g.­293
  • g.­305
  • g.­306
g.­305

Pratyeka­buddha­yāna

Wylie:
  • rang sangs rgyas kyi theg pa
Tibetan:
  • རང་སངས་རྒྱས་ཀྱི་ཐེག་པ།
Sanskrit:
  • pratyeka­buddha­yāna

The way or vehicle of the pratyeka­buddhas.

Located in 11 passages in the translation:

  • 1.­24
  • 2.­26
  • 3.­70-72
  • 5.­57
  • 5.­73
  • 7.­123
  • 13.­49
  • 22.­28
  • g.­156
g.­309

Priyadarśana

Wylie:
  • mthong na dga’ ba
Tibetan:
  • མཐོང་ན་དགའ་བ།
Sanskrit:
  • priyadarśana

“Beautiful Sight.” The name of a past eon.

Located in 1 passage in the translation:

  • 25.­1
g.­312

Pūrṇa Maitrāyaṇī­putra

Wylie:
  • byams ma’i bu gang po
Tibetan:
  • བྱམས་མའི་བུ་གང་པོ།
Sanskrit:
  • pūrṇa maitrāyaṇī­putra

One of the ten principal pupils of the Buddha. He was the greatest in his ability to teach the Dharma.

Located in 6 passages in the translation:

  • i.­46
  • 1.­3
  • 8.­1-2
  • 8.­4
  • g.­334
g.­313

Pūrṇacandra

Wylie:
  • zla gang
Tibetan:
  • ཟླ་གང་།
Sanskrit:
  • pūrṇacandra

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­316

Rāhu

Wylie:
  • sgra gcan
Tibetan:
  • སྒྲ་གཅན།
Sanskrit:
  • rāhu

One of the four asura kings present at the teaching of the sūtra.

Located in 1 passage in the translation:

  • 1.­8
g.­317

Rāhula

Wylie:
  • sgra gcan
Tibetan:
  • སྒྲ་གཅན།
Sanskrit:
  • rāhula

Śākyamuni Buddha’s son who became the first novice monk and a prominent member of his monastic saṅgha.

Located in 13 passages in the translation:

  • i.­47
  • 1.­3
  • 9.­1
  • 9.­17-20
  • 9.­22-23
  • 9.­34
  • 12.­6
  • g.­364
  • g.­493
g.­318

Rājagṛha

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

Presently called Rajgir. During the Buddha’s lifetime this was the capital of Magadha, a kingdom roughly corresponding to modern southern Bihar.

Located in 2 passages in the translation:

  • 1.­2
  • 11.­24
g.­319

rākṣasa

Wylie:
  • srin po
Tibetan:
  • སྲིན་པོ།
Sanskrit:
  • rākṣasa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

Located in 12 passages in the translation:

  • 1.­43
  • 1.­60
  • 1.­69
  • 2.­37
  • 3.­17
  • 19.­22
  • 21.­8
  • 21.­19
  • 24.­4
  • 24.­30
  • 26.­6
  • g.­320
g.­321

Ralpachen

Wylie:
  • ral pa can
Tibetan:
  • རལ་པ་ཅན།
Sanskrit:
  • —

King of Tibet, who reigned 815–838 ᴄᴇ. Also known as Tritsuk Detsen (khri gtug lde btsan).

Located in 2 passages in the translation:

  • i.­25
  • g.­408
g.­322

Raśmiprabhāsa

Wylie:
  • ’od zer rab tu snang ba
Tibetan:
  • འོད་ཟེར་རབ་ཏུ་སྣང་བ།
Sanskrit:
  • raśmiprabhāsa

The name Kāśyapa will have when he becomes a buddha in the distant future.

Located in 3 passages in the translation:

  • i.­44
  • 6.­1
  • 6.­10
g.­325

Ratnacandra

Wylie:
  • rin chen zla ba
Tibetan:
  • རིན་ཆེན་ཟླ་བ།
Sanskrit:
  • ratnacandra

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­326

Ratnākara

Wylie:
  • dkon mchog ’byung gnas
Tibetan:
  • དཀོན་མཆོག་འབྱུང་གནས།
Sanskrit:
  • ratnākara

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­329

Ratnamati

Wylie:
  • dkon mchog blo gros
Tibetan:
  • དཀོན་མཆོག་བློ་གྲོས།
Sanskrit:
  • ratnamati

A prince in the distant past.

Located in 1 passage in the translation:

  • 1.­79
g.­330

Ratnapāṇi

Wylie:
  • lag na rin po che
Tibetan:
  • ལག་ན་རིན་པོ་ཆེ།
Sanskrit:
  • ratnapāṇi

In the Kāraṇdavyūha Sūtra he is described in Śākyamuni’s memories as the bodhisattava who questions Buddha Vipaśyin. He is the principal bodhisattva being addressed by Śākyamuni in chapter 35 of the Avatamsaka Sūtra. In the early tantras he is one of the sixteen bodhisattvas in the dharmadhātu mandala. In the higher tantras he is associated with the Ratna family of Buddha Ratnasambhava.

Located in 1 passage in the translation:

  • 1.­4
g.­331

Ratnaprabha

Wylie:
  • rin chen ’od
Tibetan:
  • རིན་ཆེན་འོད།
Sanskrit:
  • ratnaprabha

A bodhisattva present at the sūtra’s teaching. Also the name of a deva in Śakra’s retinue.

Located in 2 passages in the translation:

  • 1.­4-5
g.­337

retention

Wylie:
  • gzungs
Tibetan:
  • གཟུངས།
Sanskrit:
  • dhāraṇī

An exceptional power of mental retention. According to context, this term can also designate sentences or phrases for recitation that are said to hold the essence of a teaching or meaning (rendered here as dhāraṇī), and are therefore said to hold the power to bring about a range of pragmatic and spiritual effects when uttered, written, or worn.

Located in 13 passages in the translation:

  • i.­64
  • 1.­4
  • 11.­93
  • 12.­10
  • 13.­84
  • 16.­2
  • 16.­11
  • 17.­15
  • 22.­13
  • 22.­41
  • 26.­7
  • 26.­25
  • g.­109
g.­338

Revata

Wylie:
  • nam gru
Tibetan:
  • ནམ་གྲུ།
Sanskrit:
  • revata

The youngest brother of Śāriputra.

Located in 2 passages in the translation:

  • 1.­3
  • 8.­31
g.­339

rishi

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi

An ancient Indian spiritual title especially for divinely inspired individuals credited with creating the foundations for all Indian culture.

Located in 31 passages in the translation:

  • i.­43
  • i.­49
  • 1.­112
  • 2.­150
  • 3.­50
  • 3.­123
  • 5.­28
  • 5.­66
  • 5.­68
  • 5.­71
  • 5.­94
  • 5.­107
  • 6.­4
  • 6.­22
  • 6.­34
  • 7.­29
  • 7.­62
  • 7.­187
  • 9.­20
  • 11.­30
  • 11.­73-74
  • 11.­76
  • 11.­80
  • 12.­22
  • 13.­77
  • 14.­21
  • 14.­33
  • 16.­16
  • n.­184
  • g.­219
g.­343

Sāgara

Wylie:
  • rgya mtsho
Tibetan:
  • རྒྱ་མཚོ།
Sanskrit:
  • sāgara

The principal nāga king. In the Samādhi­rāja Sūtra (Toh 127) this is said to be another name for Vaṛuna, the deity of the water.

Located in 11 passages in the translation:

  • i.­49
  • 1.­6
  • 11.­86
  • 11.­93-95
  • 11.­98-101
  • g.­466
g.­346

Sahā

Wylie:
  • mi mjed
Tibetan:
  • མི་མཇེད།
Sanskrit:
  • sahā

Indian Buddhist name for either the four-continent sun-and-moon world system in which Buddha Śākyamuni appeared, or a universe of a thousand million such worlds. The White Lotus of Compassion Sutra describes it as a world of ordinary beings in which desire, and so on, are “powerful” (Sanskrit: sahas), and hence the name. The Tibetan translation mi mjed (literally “no suffering”) is usually defined as meaning “endurance,” because beings there are able to endure suffering.

Located in 48 passages in the translation:

  • i.­61
  • 1.­6
  • 3.­46
  • 7.­130
  • 11.­8
  • 11.­14-16
  • 11.­29
  • 11.­103-104
  • 12.­2
  • 14.­1-5
  • 14.­8
  • 14.­55-56
  • 15.­6
  • 16.­49
  • 20.­2
  • 20.­6-7
  • 22.­1
  • 22.­6
  • 22.­28
  • 23.­3-11
  • 23.­20-21
  • 23.­24
  • 23.­26
  • 24.­11
  • 24.­13
  • 24.­17
  • 26.­1-2
  • n.­575
  • g.­349
g.­347

Śakra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra

More commonly known in the West as Indra, the deity that is called “lord of the devas,” dwells on the summit of Mount Sumeru, and wields the thunderbolt. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu: one who has performed a hundred sacrifices. The highest Vedic sacrifice was the horse sacrifice, and there is a tradition that he became the lord of the gods through performing them.

Located in 17 passages in the translation:

  • 1.­5
  • 2.­142
  • 3.­46
  • 5.­38
  • 11.­98
  • 16.­17
  • 17.­14
  • 17.­32
  • 18.­29
  • 18.­64
  • 18.­74
  • 22.­27
  • 23.­17
  • 24.­12
  • g.­46
  • g.­331
  • g.­355
g.­348

Śākya

Wylie:
  • shAkya
Tibetan:
  • ཤཱཀྱ།
Sanskrit:
  • śākya

Definition from the 84000 Glossary of Terms:

Name of the ancient tribe in which the Buddha was born as a prince; their kingdom was based to the east of Kośala, in the foothills near the present-day border of India and Nepal, with Kapilavastu as its capital.

Located in 7 passages in the translation:

  • 1.­129
  • 6.­12
  • 14.­65
  • 14.­69
  • 15.­3
  • 16.­45
  • g.­350
g.­349

Śākyamuni

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

The name of the historical Buddha, Siddhartha Gautama. In The White Lotus of the Good Dharma he is said to be in the northeast of the Sahā universe.

Located in 78 passages in the translation:

  • s.­1
  • i.­4
  • i.­49
  • i.­57-58
  • i.­61-63
  • 7.­129
  • 11.­4
  • 11.­14
  • 11.­17-18
  • 11.­20
  • 11.­23-29
  • 11.­85-86
  • 11.­94
  • 11.­104
  • 14.­5-7
  • 14.­47-48
  • 15.­3
  • 16.­8
  • 16.­45
  • 19.­28
  • 20.­4-7
  • 22.­36
  • 23.­1
  • 23.­3-4
  • 23.­7
  • 23.­9
  • 23.­13-14
  • 23.­23
  • 23.­25-26
  • 24.­16
  • 26.­2
  • 26.­18
  • 27.­1
  • 27.­4-5
  • n.­87
  • n.­373
  • n.­634
  • g.­16
  • g.­45
  • g.­62
  • g.­66
  • g.­83
  • g.­106
  • g.­113
  • g.­126
  • g.­177
  • g.­217
  • g.­235
  • g.­300
  • g.­317
  • g.­330
  • g.­346
  • g.­350
  • g.­357
  • g.­459
  • g.­476
  • g.­493
g.­350

Śākyasiṃha

Wylie:
  • shAkya seng ge
Tibetan:
  • ཤཱཀྱ་སེང་གེ
Sanskrit:
  • śākyasiṃha

“Śākya lion.” Synonymous with Śākyamuni, “Śākya sage.”

Located in 2 passages in the translation:

  • 1.­125
  • 1.­130
g.­353

samādhi

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

One of the synonyms for the meditative state, literally “a completely focused state.”

Located in 45 passages in the translation:

  • i.­60-61
  • i.­63
  • 1.­9
  • 1.­13
  • 1.­80
  • 1.­83
  • 1.­93
  • 1.­103
  • 1.­106
  • 2.­1
  • 2.­3
  • 3.­71
  • 3.­75
  • 3.­131
  • 7.­122
  • 11.­93
  • 13.­87
  • 14.­66
  • 15.­2
  • 22.­4-7
  • 22.­12
  • 22.­20
  • 22.­36
  • 23.­2
  • 23.­6
  • 23.­8
  • 23.­23-24
  • 23.­26-27
  • 24.­46
  • 25.­2
  • 25.­16
  • 25.­22
  • 26.­7
  • n.­444
  • g.­43
  • g.­135
  • g.­298
  • g.­358
  • g.­394
g.­354

Samantabhadra

Wylie:
  • kun tu bzang po
Tibetan:
  • ཀུན་ཏུ་བཟང་པོ།
Sanskrit:
  • samantabhadra

A principal bodhisattva in the Mahāyāna sūtras. Not to be confused with the primordial buddha of the Nyingma tradition.

Located in 15 passages in the translation:

  • s.­1
  • i.­64
  • 26.­1
  • 26.­3-5
  • 26.­10-12
  • 26.­18-20
  • 26.­24-26
g.­355

Samantagandha

Wylie:
  • kun tu dri
Tibetan:
  • ཀུན་ཏུ་དྲི།
Sanskrit:
  • samantagandha

A deva in the retinue of Śakra.

Located in 1 passage in the translation:

  • 1.­5
g.­359

Saṃbhavā

Wylie:
  • ’byung ba
Tibetan:
  • འབྱུང་བ།
Sanskrit:
  • saṃbhavā

A realm in the distant past.

Located in 1 passage in the translation:

  • 7.­1
g.­360

saṃsāra

Wylie:
  • ’khor ba
Tibetan:
  • འཁོར་བ།
Sanskrit:
  • saṃsāra

The Sanskrit means “continuation” and the Tibetan “circling.” An unending series of unenlightened existences.

Located in 18 passages in the translation:

  • i.­41
  • i.­43
  • 2.­73
  • 2.­137
  • 2.­154
  • 3.­136
  • 4.­25
  • 5.­70
  • 5.­73
  • 5.­79
  • 5.­88
  • 5.­91
  • 15.­9
  • 22.­32
  • 22.­40
  • g.­187
  • g.­249
  • g.­280
g.­361

sandalwood

Wylie:
  • tsan dan
Tibetan:
  • ཙན་དན།
Sanskrit:
  • candana

Located in 20 passages in the translation:

  • 1.­16
  • 1.­52
  • 2.­107
  • 4.­89
  • 11.­1
  • 16.­8
  • 16.­18
  • 16.­31
  • 16.­55
  • 16.­69
  • 18.­27
  • 18.­32
  • 18.­39
  • 22.­3
  • 22.­6
  • 22.­9
  • 22.­18
  • 22.­37
  • 22.­40
  • g.­440
g.­362

saṅgha

Wylie:
  • dge ’dun
Tibetan:
  • དགེ་འདུན།
Sanskrit:
  • saṅgha

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

Located in 31 passages in the translation:

  • i.­4
  • i.­45-46
  • 1.­2
  • 1.­50-51
  • 2.­153
  • 3.­146
  • 4.­2
  • 6.­1
  • 6.­19
  • 6.­28
  • 6.­34
  • 7.­111
  • 7.­158
  • 8.­2
  • 8.­24
  • 9.­7
  • 15.­23
  • 16.­49
  • 16.­53
  • 16.­55-56
  • 16.­72
  • 18.­58
  • 19.­19
  • 23.­1
  • 25.­30
  • g.­115
  • g.­178
  • g.­317
g.­365

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra

The Buddha’s principal pupil, who passed away before the Buddha. Also called “Śārisuta”, “Tiṣya” and “Upatiṣya.”

Located in 84 passages in the translation:

  • i.­11
  • i.­40-41
  • i.­49
  • 1.­3
  • 2.­1-4
  • 2.­13
  • 2.­23
  • 2.­27-28
  • 2.­39-41
  • 2.­43-44
  • 2.­47
  • 2.­49-64
  • 2.­87
  • 2.­155
  • 2.­167
  • 3.­1
  • 3.­5
  • 3.­27-35
  • 3.­46
  • 3.­50
  • 3.­53-56
  • 3.­62-65
  • 3.­69-70
  • 3.­72
  • 3.­74-76
  • 3.­143
  • 3.­148
  • 3.­187
  • 4.­1
  • 11.­98
  • 11.­100-101
  • 11.­104
  • n.­105
  • n.­184
  • n.­212
  • n.­289
  • g.­12
  • g.­101
  • g.­287
  • g.­300
  • g.­338
  • g.­366
  • g.­425
g.­366

Śārisuta

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śārisuta

Alternative name for Śāriputra.

Located in 11 passages in the translation:

  • 2.­69
  • 2.­89
  • 2.­94
  • 2.­152
  • 3.­36
  • 3.­45
  • 3.­123
  • 3.­141
  • 3.­173-174
  • g.­365
g.­369

Sarvārthanāman

Wylie:
  • don thams cad
Tibetan:
  • དོན་ཐམས་ཅད།
Sanskrit:
  • sarvārthanāman

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­375

Satata­samitābhiyukta

Wylie:
  • rtag par rgyun du brtson
Tibetan:
  • རྟག་པར་རྒྱུན་དུ་བརྩོན།
Sanskrit:
  • satata­samitābhiyukta

A bodhisattva present at the sūtra’s teaching, who appears in no other sūtra or tantra.

Located in 9 passages in the translation:

  • i.­56
  • 1.­4
  • 18.­1
  • 18.­9-10
  • 18.­26
  • 18.­61
  • 18.­76
  • 18.­85
g.­376

seven precious materials

Wylie:
  • rin chen sna bdun
Tibetan:
  • རིན་ཆེན་སྣ་བདུན།
Sanskrit:
  • saptaratna

In this sūtra they are specified to be gold, silver, beryl, white coral, emerald, red pearl, and chrysoberyl. When associated with the seven heavenly bodies, and therefore the seven days of the week, they are the seven jewels: ruby for the sun; moonstone or pearl for the moon; coral for Mars; emerald for Mercury; yellow sapphire for Jupiter; diamond for Venus; and blue sapphire for Saturn. An alternative list is: gold, silver, beryl, crystal, coral, emerald, and white coral.

Located in 27 passages in the translation:

  • 1.­59
  • 2.­111
  • 3.­30
  • 3.­62
  • 3.­75
  • 6.­28
  • 6.­34
  • 8.­5
  • 8.­22
  • 11.­1
  • 11.­12
  • 11.­15
  • 11.­18
  • 11.­20
  • 11.­22
  • 11.­83-84
  • 11.­102
  • 16.­54
  • 22.­14
  • 22.­19
  • 22.­24
  • 23.­10-11
  • 23.­15
  • 23.­25
  • g.­486
g.­378

Śikhin

Wylie:
  • gtsug phud can
  • gtsug tor can
Tibetan:
  • གཙུག་ཕུད་ཅན།
  • གཙུག་ཏོར་ཅན།
Sanskrit:
  • śikhin

A deity in Brahmā’s paradise. Also the name of a past buddha. Also the name of a Mahābrahmā in the upward direction at the time of Buddha Mahābhijñā­jñānābhi­bhū.

Located in 2 passages in the translation:

  • 1.­6
  • 7.­86
g.­379

Siṃha

Wylie:
  • seng ge
Tibetan:
  • སེང་གེ
Sanskrit:
  • siṃha

The bodhisattva who will become sixth buddha of the fortunate eon.

Located in 1 passage in the translation:

  • 1.­4
g.­384

skandha

Wylie:
  • phung po
Tibetan:
  • ཕུང་པོ།
Sanskrit:
  • skandha

Literally, “heaps,” or “aggregates.” These are the five aggregates of forms, sensations, identifications, mental activities, and consciousnesses.

Located in 9 passages in the translation:

  • 1.­84-85
  • 3.­47
  • 11.­2
  • 13.­63
  • 14.­46
  • n.­433
  • g.­139
  • g.­272
g.­385

spider lily

Wylie:
  • man dzu Sha ka
  • ma nya+dzu Sha ka
  • man dzu Sha ka chen po
  • ma nya+dzu Sha ka chen po
Tibetan:
  • མན་ཛུ་ཥ་ཀ
  • མ་ཉྫུ་ཥ་ཀ
  • མན་ཛུ་ཥ་ཀ་ཆེན་པོ།
  • མ་ཉྫུ་ཥ་ཀ་ཆེན་པོ།
Sanskrit:
  • mañjūṣaka
  • mahāmañjūṣaka

Lycoris albiflora. These flowers are both white and red and are said to also grow in the deva realms.

Located in 5 passages in the translation:

  • 1.­10
  • 1.­16
  • 1.­81
  • 18.­29
  • 18.­48
g.­388

śrāvaka

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 131 passages in the translation:

  • i.­9
  • i.­40
  • i.­43-45
  • i.­47
  • 1.­3
  • 1.­74
  • 1.­78
  • 1.­100
  • 2.­1
  • 2.­12
  • 2.­14
  • 2.­24
  • 2.­26
  • 2.­34
  • 2.­62-63
  • 2.­80
  • 2.­166-167
  • 3.­28
  • 3.­53
  • 3.­133
  • 3.­147-148
  • 4.­4
  • 4.­68
  • 4.­85
  • 5.­55
  • 5.­59
  • 5.­81
  • 5.­92
  • 5.­103
  • 6.­1
  • 6.­9
  • 6.­19-20
  • 6.­25
  • 6.­28-29
  • 6.­33-35
  • 6.­41
  • 6.­44-45
  • 7.­11
  • 7.­111
  • 7.­113
  • 7.­117
  • 7.­125
  • 7.­131-132
  • 7.­134
  • 7.­139
  • 7.­156-157
  • 7.­170-171
  • 8.­1-3
  • 8.­7
  • 8.­9-10
  • 8.­12
  • 8.­14-16
  • 8.­24
  • 8.­28-32
  • 8.­44
  • 9.­12
  • 9.­24-26
  • 9.­29
  • 9.­31
  • 10.­43
  • 11.­24
  • 11.­34
  • 11.­59
  • 11.­88
  • 12.­2
  • 13.­63
  • 14.­13
  • 15.­5
  • 15.­23
  • 15.­30
  • 16.­29
  • 16.­49
  • 16.­55
  • 16.­57
  • 18.­9
  • 18.­30
  • 18.­56
  • 18.­58
  • 18.­66
  • 18.­75
  • 18.­78
  • 18.­83
  • 19.­3
  • 22.­1
  • 22.­3-4
  • 22.­17
  • 22.­20-21
  • 22.­24
  • 22.­30
  • 22.­36
  • 23.­21
  • 24.­12
  • 25.­30
  • 27.­6
  • n.­186
  • n.­190
  • n.­212
  • n.­220
  • n.­245
  • n.­313
  • n.­343
  • n.­490
  • g.­66
  • g.­135
  • g.­389
g.­389

śrāvakayāna

Wylie:
  • nyan thos kyi theg pa
Tibetan:
  • ཉན་ཐོས་ཀྱི་ཐེག་པ།
Sanskrit:
  • śrāvakayāna

The way or vehicle of the śrāvaka.

Located in 18 passages in the translation:

  • 2.­26
  • 3.­70-72
  • 5.­57
  • 5.­73
  • 7.­123
  • 10.­1
  • 10.­32
  • 11.­88
  • 13.­4
  • 13.­35
  • 13.­49
  • 22.­28
  • g.­156
  • g.­283
  • g.­284
  • g.­393
g.­390

Śrīgarbha

Wylie:
  • dpal gyi snying po
Tibetan:
  • དཔལ་གྱི་སྙིང་པོ།
Sanskrit:
  • śrīgarbha

A bodhisattva in the distant past who was a previous life of Mañjuśrī. Also known as Varaprabha.

Located in 6 passages in the translation:

  • i.­39
  • 1.­85-86
  • 1.­88
  • 1.­115
  • g.­456
g.­392

sthavira

Wylie:
  • gnas brtan
Tibetan:
  • གནས་བརྟན།
Sanskrit:
  • sthavira

Literally “one who is stable” and is usually translated as “elder”; a senior teacher in the early Buddhist communities. Also became the name of the Buddhist tradition within which the Theravada developed.

Located in 11 passages in the translation:

  • 5.­1
  • 6.­2
  • 6.­11
  • 6.­19-20
  • 6.­28-29
  • 6.­34
  • 11.­100-101
  • 11.­104
g.­393

stream entrant

Wylie:
  • rgyun du zhugs pa
Tibetan:
  • རྒྱུན་དུ་ཞུགས་པ།
Sanskrit:
  • srota-āpanna

One who has entered the “stream” to nirvāṇa; one of the fruits of the Śrāvakayāna.

Located in 5 passages in the translation:

  • 17.­7
  • 22.­29
  • g.­45
  • g.­217
  • g.­459
g.­395

stūpa

Wylie:
  • mchod rten
Tibetan:
  • མཆོད་རྟེན།
Sanskrit:
  • stūpa

Reliquary for the remains of a buddha or enlightened master, and also a symbol for the mind or enlightenment of the Buddha.

Located in 69 passages in the translation:

  • s.­1
  • i.­3
  • i.­9
  • i.­14
  • i.­21
  • i.­26-27
  • i.­48-49
  • i.­54
  • i.­58
  • i.­60
  • 1.­12
  • 1.­58
  • 1.­116
  • 2.­105
  • 2.­107-109
  • 2.­116
  • 2.­122
  • 6.­28
  • 6.­30
  • 6.­34
  • 6.­37-38
  • 8.­7
  • 10.­28
  • 11.­1-2
  • 11.­4-8
  • 11.­10
  • 11.­14
  • 11.­24
  • 11.­26-28
  • 11.­30
  • 11.­44
  • 11.­83
  • 11.­105
  • 14.­5
  • 16.­53-54
  • 16.­56
  • 16.­63
  • 16.­86
  • 20.­4
  • 20.­6
  • 22.­17
  • 22.­19-20
  • 23.­11
  • 23.­25-26
  • 24.­16
  • 27.­5
  • n.­352
  • n.­358-359
  • n.­372-373
  • g.­88
  • g.­300
  • g.­426
g.­396

Śubhavyūha

Wylie:
  • dge ba bkod pa
Tibetan:
  • དགེ་བ་བཀོད་པ།
Sanskrit:
  • śubhavyūha

A king in the distant past.

Located in 27 passages in the translation:

  • i.­63
  • 25.­1-3
  • 25.­5-10
  • 25.­16
  • 25.­18-24
  • 25.­26-33
  • 25.­36
g.­397

Subhūti

Wylie:
  • rab ’byor
Tibetan:
  • རབ་འབྱོར།
Sanskrit:
  • subhūti

A foremost pupil of the Buddha, known for his wisdom.

Located in 8 passages in the translation:

  • i.­44
  • 1.­3
  • 4.­1
  • 6.­11
  • 6.­19-20
  • g.­332
  • g.­374
g.­398

Sudharma

Wylie:
  • chos bzang
Tibetan:
  • ཆོས་བཟང་།
Sanskrit:
  • sudharma

A Mahābrahmā in the southern direction at the time of Buddha Mahābhijñā­jñānābhi­bhū. Also one of the four kings of the kinnaras, present at the teaching of the sūtra.

Located in 2 passages in the translation:

  • 1.­7
  • 7.­72
g.­401

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Sometimes interpreted as “one gone to bliss”; the su or bde bar is adverbial, and gata denotes a state of being rather than literal motion. Therefore it means “one who has fared well.”

Located in 106 passages in the translation:

  • 1.­25
  • 1.­30
  • 1.­38
  • 1.­43
  • 1.­52
  • 1.­56-57
  • 1.­61
  • 1.­65-67
  • 1.­72
  • 1.­98
  • 1.­100
  • 1.­103-104
  • 1.­117
  • 1.­122
  • 1.­127
  • 2.­12-13
  • 2.­15
  • 2.­20
  • 2.­39-40
  • 2.­43
  • 2.­46
  • 2.­111-112
  • 2.­119-121
  • 2.­124
  • 2.­159
  • 3.­6
  • 3.­29
  • 3.­34
  • 3.­64
  • 3.­133
  • 3.­181
  • 4.­6
  • 4.­70
  • 4.­90
  • 5.­43
  • 6.­1
  • 6.­19
  • 6.­28
  • 6.­34
  • 6.­37
  • 6.­40-42
  • 7.­1
  • 7.­3
  • 7.­10
  • 7.­28
  • 7.­42
  • 7.­61
  • 7.­75
  • 7.­90
  • 7.­166-167
  • 8.­1
  • 8.­4
  • 8.­8
  • 8.­30
  • 8.­38
  • 8.­51
  • 8.­59
  • 9.­1
  • 9.­3
  • 9.­7
  • 9.­16-17
  • 9.­24
  • 10.­1
  • 11.­4
  • 12.­5-6
  • 13.­55
  • 13.­65
  • 14.­54
  • 14.­77
  • 15.­2
  • 15.­17
  • 16.­10
  • 16.­22
  • 17.­9
  • 18.­20
  • 18.­55
  • 18.­58
  • 18.­96
  • 19.­2
  • 19.­6
  • 20.­13-14
  • 21.­2
  • 22.­2
  • 22.­15
  • 23.­14
  • 23.­17
  • 24.­9
  • 25.­1
  • 25.­26
  • 25.­30
  • 26.­3
g.­403

Sukhāvatī

Wylie:
  • bde ba can
Tibetan:
  • བདེ་བ་ཅན།
Sanskrit:
  • sukhāvatī

The realm of Buddha Amitāyus, more commonly known as Amitābha, which was first described in the Sukhā­vatī­vyūha Sūtra.

Located in 9 passages in the translation:

  • i.­27
  • i.­60
  • i.­62
  • 22.­35
  • 24.­47
  • n.­582
  • g.­22
  • g.­23
  • g.­229
g.­404

Sumati

Wylie:
  • bzang po’i blo gros
Tibetan:
  • བཟང་པོའི་བློ་གྲོས།
Sanskrit:
  • sumati

A prince in the distant past.

Located in 1 passage in the translation:

  • 1.­79
g.­405

Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 21 passages in the translation:

  • 7.­41-42
  • 7.­60
  • 7.­74-75
  • 7.­89-90
  • 11.­15
  • 11.­19
  • 11.­21
  • 11.­47
  • 13.­30
  • 18.­6
  • 18.­77
  • 18.­82
  • 22.­25
  • g.­258
  • g.­347
  • g.­399
  • g.­429
  • g.­447
g.­406

Sundarananda

Wylie:
  • mdzes dga’
Tibetan:
  • མཛེས་དགའ།
Sanskrit:
  • sundarananda

A bhikṣu of the Buddha’s, present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­3
g.­408

Surendrabodhi

Wylie:
  • su ren dra bo dhi
Tibetan:
  • སུ་རེན་དྲ་བོ་དྷི།
Sanskrit:
  • surendrabodhi

An Indian master who came to Tibet during the reign of King Ralpachen (r. 815–838 ᴄᴇ) and helped in the translation of 43 Kangyur texts.

Located in 2 passages in the translation:

  • i.­25
  • c.­1
g.­409

Sūrya

Wylie:
  • nyi ma
Tibetan:
  • ཉི་མ།
Sanskrit:
  • sūrya

The god of the sun; the sun personified.

Located in 1 passage in the translation:

  • 1.­5
g.­410

Sūryagarbha

Wylie:
  • nyi ma’i snying po
Tibetan:
  • ཉི་མའི་སྙིང་པོ།
Sanskrit:
  • sūryagarbha

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­411

Susaṃprasthita

Wylie:
  • shin tu yang dag zhugs
Tibetan:
  • ཤིན་ཏུ་ཡང་དག་ཞུགས།
Sanskrit:
  • susaṃprasthita

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­412

Susārthavāha

Wylie:
  • ded dpon bzang po
Tibetan:
  • དེད་དཔོན་བཟང་པོ།
Sanskrit:
  • susārthavāha

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­413

sūtra

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

Literally meaning “a thread,” this was an ancient term for teachings that were memorized and orally transmitted in an essential form. Therefore it can mean “pithy statements,” “rules,” and “aphorisms.” In Buddhism it refers to the Buddha’s teachings, whatever their length, and in terms of the three divisions of the Buddha’s teachings, it is the category of teachings other than those on the vinaya and abhidharma. It is also used as a category to contrast with the tantra teachings, though a number of important tantras have sūtra in their title. Another very specific meaning is when it is classed as one of the nine or twelve aspects of the Dharma. In that context sūtra means “a teaching given in prose,” and as such is one aspect of what is generally called a sūtra.

Located in 269 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­7-13
  • i.­15-17
  • i.­20-23
  • i.­28-29
  • i.­34
  • i.­36
  • i.­40
  • i.­45
  • i.­48-52
  • i.­54-65
  • 1.­9
  • 1.­80
  • 1.­84
  • 1.­88
  • 2.­63
  • 2.­77
  • 2.­79
  • 3.­28
  • 3.­144-145
  • 3.­147
  • 3.­151
  • 3.­159-160
  • 3.­168
  • 3.­173-174
  • 3.­177-182
  • 3.­184-187
  • 6.­8
  • 7.­115
  • 7.­163-164
  • 7.­166
  • 10.­2
  • 10.­9
  • 10.­12-15
  • 10.­17-19
  • 10.­21
  • 10.­25
  • 10.­38
  • 10.­42-43
  • 10.­45
  • 10.­49
  • 11.­43
  • 11.­46
  • 11.­49-50
  • 11.­52
  • 11.­55
  • 11.­57
  • 11.­60
  • 11.­62
  • 11.­64-66
  • 11.­68-70
  • 11.­73
  • 11.­76
  • 11.­84
  • 11.­90
  • 11.­92
  • 12.­1
  • 12.­13
  • 12.­20
  • 12.­25
  • 12.­29
  • 13.­10
  • 13.­24
  • 13.­32
  • 13.­49
  • 13.­53
  • 13.­62
  • 13.­65
  • 13.­72-74
  • 13.­79
  • 13.­93
  • 16.­62
  • 16.­68
  • 16.­72-73
  • 16.­81-82
  • 16.­85
  • 17.­2
  • 17.­14
  • 17.­17
  • 17.­24-25
  • 17.­29
  • 18.­3
  • 18.­22
  • 18.­25
  • 18.­37
  • 18.­54
  • 18.­79
  • 18.­90
  • 18.­92
  • 18.­94-96
  • 19.­1
  • 19.­25-26
  • 19.­28
  • 19.­31-33
  • 20.­6
  • 20.­13-15
  • 20.­18-21
  • 20.­23
  • 21.­6
  • 21.­13-14
  • 21.­17
  • 22.­25-26
  • 22.­28-30
  • 22.­40
  • 26.­5
  • 26.­8
  • 26.­12-13
  • 26.­19
  • 26.­22-24
  • 27.­8-9
  • n.­56
  • n.­92
  • n.­127
  • n.­143
  • n.­159
  • n.­191
  • n.­212
  • n.­238
  • n.­363
  • n.­600
  • n.­661
  • g.­8
  • g.­9
  • g.­10
  • g.­20
  • g.­22
  • g.­30
  • g.­34
  • g.­41
  • g.­49
  • g.­61
  • g.­64
  • g.­65
  • g.­101
  • g.­111
  • g.­112
  • g.­115
  • g.­116
  • g.­127
  • g.­129
  • g.­134
  • g.­157
  • g.­184
  • g.­185
  • g.­189
  • g.­193
  • g.­194
  • g.­196
  • g.­202
  • g.­203
  • g.­213
  • g.­219
  • g.­220
  • g.­221
  • g.­223
  • g.­230
  • g.­231
  • g.­237
  • g.­238
  • g.­245
  • g.­247
  • g.­258
  • g.­264
  • g.­266
  • g.­270
  • g.­271
  • g.­282
  • g.­288
  • g.­300
  • g.­301
  • g.­310
  • g.­311
  • g.­313
  • g.­314
  • g.­316
  • g.­325
  • g.­331
  • g.­354
  • g.­369
  • g.­373
  • g.­375
  • g.­376
  • g.­380
  • g.­398
  • g.­402
  • g.­406
  • g.­427
  • g.­436
  • g.­449
  • g.­452
  • g.­463
  • g.­465
  • g.­485
g.­414

Su­vikrānta­vikrāmiṇ

Wylie:
  • rab kyi rtsal gyis rnam par gnon pa
Tibetan:
  • རབ་ཀྱི་རྩལ་གྱིས་རྣམ་པར་གནོན་པ།
Sanskrit:
  • su­vikrānta­vikrāmiṇ

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­417

Takṣaka

Wylie:
  • ’jog po
Tibetan:
  • འཇོག་པོ།
Sanskrit:
  • takṣaka

A nāga king, who is well known from his role in the Indian epic the Mahābhārata. Said to dwell in the northwestern city of Taxila (Takṣaśilā), in present-day Pakistan.

Located in 1 passage in the translation:

  • 1.­6
g.­420

The Great Elucidation

Wylie:
  • nges par bstan pa chen po
Tibetan:
  • ངེས་པར་བསྟན་པ་ཆེན་པོ།
Sanskrit:
  • mahānirdeśa

The name of an extensive teaching that the Buddha is said to have taught directly preceding the Lotus Sūtra.

Located in 2 passages in the translation:

  • 1.­9
  • 1.­80
g.­421

thirty-two signs

Wylie:
  • sum cu rtsa gnyis mtshan
  • mtshan
Tibetan:
  • སུམ་ཅུ་རྩ་གཉིས་མཚན།
  • མཚན།
Sanskrit:
  • dvātriṃśatī­lakṣaṇa
  • lakṣaṇa

The thirty-two characteristics of a great being (mahāpuruṣa; skyes bu chen po), including the uṣṇīṣa, or head mound, and the long tongue.

Located in 16 passages in the translation:

  • 2.­87
  • 2.­110
  • 3.­9
  • 3.­17
  • 6.­22
  • 7.­189
  • 8.­6
  • 8.­25
  • 11.­81
  • 11.­95
  • 11.­103
  • 14.­3
  • 20.­4
  • 26.­15
  • g.­441
  • g.­443
g.­425

Tiṣya

Wylie:
  • skar rgyal
Tibetan:
  • སྐར་རྒྱལ།
Sanskrit:
  • tiṣya

Alternative name for Śāriputra, as he was born in the month of the constellation Tiṣya. He was also called Upatiṣya.

Located in 3 passages in the translation:

  • 3.­134
  • g.­16
  • g.­365
g.­426

toraṇa

Wylie:
  • rta babs
Tibetan:
  • རྟ་བབས།
Sanskrit:
  • toraṇa

A distinctive feature of ancient stūpa architecture, a famous example being those of the Sanchi Stūpa. A stone gateway in the surrounding railing or vedika, and usually positioned in the four directions. They evolved into the well-known freestanding torii of Japanese religious architecture.

Located in 2 passages in the translation:

  • 11.­1
  • n.­358
g.­427

Trailokya­vikrāmiṇ

Wylie:
  • ’jig rten gsum gnon
Tibetan:
  • འཇིག་རྟེན་གསུམ་གནོན།
Sanskrit:
  • trailokya­vikrāmiṇ

A bodhisattva present at the sūtra’s teaching.

Located in 1 passage in the translation:

  • 1.­4
g.­429

Trāyastriṃśa

Wylie:
  • sum cu rtsa gsum pa
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ་པ།
Sanskrit:
  • trāyastriṃśa

The paradise on the summit of Sumeru.

Located in 6 passages in the translation:

  • i.­64
  • 7.­15
  • 11.­1
  • 18.­29
  • 22.­27
  • 26.­13
g.­435

upādhyāya

Wylie:
  • mkhan po
Tibetan:
  • མཁན་པོ།
Sanskrit:
  • upādhyāya

A personal preceptor and teacher. Also In Tibet, the translation mkhan po also came to mean a learned scholar, the equivalent of a paṇḍita.

Located in 1 passage in the translation:

  • c.­1
g.­436

Upananda

Wylie:
  • nye dga’
Tibetan:
  • ཉེ་དགའ།
Sanskrit:
  • upananda

The name of a bhikṣu of the Buddha’s listed as being present at the sūtra’s teaching and listed along with the Buddha’s half-brother, the bhikṣu Nanda.

Located in 3 passages in the translation:

  • 1.­3
  • 1.­6
  • g.­274
g.­437

Upananda

Wylie:
  • nye dga’
Tibetan:
  • ཉེ་དགའ།
Sanskrit:
  • upananda

One of the eight great nāga kings. Usually paired with the nāga king Nanda.

Located in 1 passage in the translation:

  • 1.­6
g.­438

upāsaka

Wylie:
  • dge bsnyen
Tibetan:
  • དགེ་བསྙེན།
Sanskrit:
  • upāsaka

A male who has taken the layperson’s vows.

Located in 30 passages in the translation:

  • 1.­10
  • 1.­12-13
  • 1.­81
  • 2.­26
  • 2.­48
  • 2.­65
  • 3.­46
  • 10.­1
  • 10.­36
  • 10.­50
  • 13.­4
  • 13.­40
  • 13.­49
  • 13.­60
  • 17.­3
  • 18.­65
  • 19.­1
  • 19.­7-10
  • 19.­12
  • 19.­18
  • 19.­29-30
  • 20.­2
  • 23.­18
  • 26.­4
  • 26.­8
g.­439

upāsikā

Wylie:
  • dge bsnyen ma
Tibetan:
  • དགེ་བསྙེན་མ།
Sanskrit:
  • upāsikā

A female who has taken the layperson’s vows.

Located in 29 passages in the translation:

  • 1.­10
  • 1.­12-13
  • 1.­81
  • 2.­26
  • 2.­48
  • 2.­65
  • 3.­46
  • 10.­1
  • 10.­36
  • 10.­50
  • 13.­4
  • 13.­14-15
  • 13.­40
  • 13.­49
  • 13.­60
  • 17.­3
  • 18.­65
  • 19.­1
  • 19.­10
  • 19.­12
  • 19.­18
  • 19.­20
  • 19.­29
  • 20.­2
  • 23.­18
  • 26.­4
  • 26.­8
g.­441

ūrṇā hair

Wylie:
  • mdzod spu
Tibetan:
  • མཛོད་སྤུ།
Sanskrit:
  • ūrṇākośa

One of the thirty-two signs of a great being, it is a coiled white hair between the eyebrows. Literally, the Sanskrit urṇa means “wool” hair, and kośa means “treasure.”

Located in 8 passages in the translation:

  • i.­39
  • i.­61
  • 1.­11
  • 1.­15
  • 1.­82
  • 11.­12
  • 23.­1
  • 25.­26
g.­442

Uru­vilvā­kāśyapa

Wylie:
  • ltang rgyas ’od srung
Tibetan:
  • ལྟང་རྒྱས་འོད་སྲུང་།
Sanskrit:
  • uru­vilvā­kāśyapa

The brother of Gayākāśyapa and Nadīkāśyapa. A practitioner of fire offering at Uruvilvā (Bodhgaya), he and his five hundred pupils were converted to becoming bhikṣus of the Buddha. He and his brothers and their pupils were the third group to become followers of the Buddha after his enlightenment.

Located in 4 passages in the translation:

  • 1.­3
  • 8.­31
  • g.­149
  • g.­267
g.­443

uṣṇīṣa

Wylie:
  • gtsug tor
Tibetan:
  • གཙུག་ཏོར།
Sanskrit:
  • uṣṇīṣa

One of the thirty-two signs of a great being. In its simplest form it is a pointed shape to the head (like a turban), or more elaborately a dome-shaped protuberance, or even an invisible protuberance of infinite height.

Located in 2 passages in the translation:

  • 25.­26
  • g.­421
g.­444

Utpalaka

Wylie:
  • ud pa la
Tibetan:
  • ཨུད་པ་ལ།
Sanskrit:
  • utpalaka

One of the eight great nāga kings.

Located in 1 passage in the translation:

  • 1.­6
g.­445

Uttaramati

Wylie:
  • bla ma’i blo gros
Tibetan:
  • བླ་མའི་བློ་གྲོས།
Sanskrit:
  • uttaramati

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­446

Vaidehī

Wylie:
  • lus ’phags ma
Tibetan:
  • ལུས་འཕགས་མ།
Sanskrit:
  • vaidehī

The queen of King Bimbisāra of Magadha and the mother of his successor, King Ajātaśatru.

Located in 2 passages in the translation:

  • 1.­8
  • g.­15
g.­448

Vairocana­raśmi­prati­maṇḍitā

Wylie:
  • rnam par snang ba’i ’od zer gyis brgyan pa
Tibetan:
  • རྣམ་པར་སྣང་བའི་འོད་ཟེར་གྱིས་བརྒྱན་པ།
Sanskrit:
  • vairocana­raśmi­prati­maṇḍitā

A buddha realm a great distance in the eastern direction.

Located in 7 passages in the translation:

  • i.­61
  • i.­63
  • 23.­1-2
  • 23.­7
  • 23.­10
  • 25.­1
g.­450

Vaiśravaṇa

Wylie:
  • rnam thos kyi bu
  • mchog gi gzugs
Tibetan:
  • རྣམ་ཐོས་ཀྱི་བུ།
  • མཆོག་གི་གཟུགས།
Sanskrit:
  • vaiśravaṇa

As one of the four mahārājas, he is the lord of the northern region of the world and the northern continent, though in early Buddhism he is the lord of the far north of India and beyond. He is also the lord of the yakṣas and a lord of wealth.

Located in 7 passages in the translation:

  • i.­59
  • 1.­5
  • 21.­11
  • 23.­17
  • 24.­12
  • g.­222
  • g.­490
g.­452

Vajrapāṇi

Wylie:
  • phyag na rdo rje
Tibetan:
  • ཕྱག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

He first appears in Buddhist literature as the yakṣa bodyguard of the Buddha, ready at times to shatter a person’s head into a hundred pieces with his vajra if they were to speak inappropriately to the Buddha. His identity as a bodhisattva did not take place until the rise of the Mahāyāna in such sūtras as the Kāraṇda­vyūha Sūtra.

Located in 2 passages in the translation:

  • 24.­12
  • g.­229
g.­456

Varaprabha

Wylie:
  • ’od mchog
Tibetan:
  • འོད་མཆོག
Sanskrit:
  • varaprabha

A bodhisattva in the distant past who was a previous life of Mañjuśrī. Also known as Śrīgarbha.

Located in 8 passages in the translation:

  • i.­39
  • 1.­83
  • 1.­106
  • 1.­109
  • 1.­118
  • 1.­122
  • n.­84
  • g.­390
g.­457

Vardhamānamati

Wylie:
  • ’phel ba’i blo gros
Tibetan:
  • འཕེལ་བའི་བློ་གྲོས།
Sanskrit:
  • vardhamānamati

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­458

Varuṇadatta

Wylie:
  • chus byin
Tibetan:
  • ཆུས་བྱིན།
Sanskrit:
  • varuṇadatta

One of “the sixteen excellent men.”

Located in 1 passage in the translation:

  • 1.­4
g.­459

Vāṣpa

Wylie:
  • rlangs pa
Tibetan:
  • རླངས་པ།
Sanskrit:
  • vāṣpa

One of the five companions of Śākyamuni in asceticism and later one of his first five pupils, attaining the state of a stream entrant. After the Buddha’s death he is said to have headed the great council of ten thousand that established a canon of the Buddha’s teachings (while Kāśyapa was the head of a smaller council elsewhere who did the same).

Located in 1 passage in the translation:

  • 1.­3
g.­460

Vāsuki

Wylie:
  • nor rgyas kyi bu
Tibetan:
  • ནོར་རྒྱས་ཀྱི་བུ།
Sanskrit:
  • vāsuki

A nāga king, well known in Indian mythology as being the serpent coiled around Meru that was used to churn the ocean at the origin of the world.

Located in 1 passage in the translation:

  • 1.­6
g.­461

Vemacitrin

Wylie:
  • thags bzangs ris
Tibetan:
  • ཐགས་བཟངས་རིས།
Sanskrit:
  • vemacitrin

The king of the asuras.

Located in 1 passage in the translation:

  • 1.­8
g.­462

Venerable

Wylie:
  • btsun pa
Tibetan:
  • བཙུན་པ།
Sanskrit:
  • bhadanta

A term of respect used for Buddhist monks.

Located in 2 passages in the translation:

  • 11.­100
  • g.­55
g.­463

verse

Wylie:
  • tshigs su bcad pa
Tibetan:
  • ཚིགས་སུ་བཅད་པ།
Sanskrit:
  • gāthā

As one of the nine aspects of the Dharma according to this sūtra (more commonly there are said to be twelve that include these nine), it means those teachings given in verse.

Located in 162 passages in the translation:

  • i.­2-3
  • i.­9
  • i.­11
  • i.­18-19
  • i.­27
  • i.­48
  • i.­55-56
  • i.­59
  • i.­62
  • 1.­15
  • 1.­21
  • 1.­89
  • 2.­5
  • 2.­28
  • 2.­40
  • 2.­42
  • 2.­44
  • 2.­65
  • 2.­72
  • 2.­80
  • 3.­5
  • 3.­36
  • 3.­47
  • 3.­77
  • 3.­184
  • 4.­33
  • 5.­12
  • 5.­74
  • 6.­1-2
  • 6.­11
  • 6.­20
  • 6.­29
  • 6.­35
  • 7.­6
  • 7.­20
  • 7.­28
  • 7.­37
  • 7.­43
  • 7.­47
  • 7.­49
  • 7.­54
  • 7.­62
  • 7.­66-67
  • 7.­72
  • 7.­76
  • 7.­79-80
  • 7.­86
  • 7.­91
  • 7.­102-103
  • 7.­141
  • 7.­150
  • 7.­163
  • 8.­8
  • 8.­32
  • 8.­50
  • 9.­7
  • 9.­15
  • 9.­20
  • 9.­26
  • 9.­32
  • 10.­2
  • 10.­4-6
  • 10.­11
  • 10.­22
  • 10.­38
  • 11.­30
  • 11.­75
  • 11.­89
  • 11.­95
  • 12.­8-9
  • 12.­13
  • 13.­10
  • 13.­36
  • 13.­53
  • 13.­65
  • 14.­11
  • 14.­14
  • 14.­18
  • 14.­51
  • 14.­55
  • 14.­57
  • 14.­69
  • 15.­18
  • 16.­8-9
  • 16.­22
  • 16.­28
  • 16.­62
  • 16.­85
  • 17.­1
  • 17.­10
  • 17.­12
  • 17.­17
  • 17.­22-23
  • 18.­3
  • 18.­11
  • 18.­31
  • 18.­67
  • 18.­79
  • 18.­85
  • 18.­87-88
  • 19.­11
  • 19.­22
  • 20.­10
  • 21.­3
  • 21.­20
  • 22.­11
  • 22.­13-14
  • 22.­24
  • 25.­12
  • 25.­15
  • n.­79-80
  • n.­85
  • n.­88
  • n.­124
  • n.­137
  • n.­147
  • n.­150
  • n.­153
  • n.­157
  • n.­161
  • n.­165
  • n.­184
  • n.­232
  • n.­245-246
  • n.­269
  • n.­275-277
  • n.­300
  • n.­303
  • n.­345
  • n.­347
  • n.­349
  • n.­378
  • n.­425
  • n.­599-603
  • n.­612
  • n.­618
  • g.­31
  • g.­32
  • g.­300
  • g.­311
g.­471

Vimalanetra

Wylie:
  • dri ma med pa’i spyan
Tibetan:
  • དྲི་མ་མེད་པའི་སྤྱན།
Sanskrit:
  • vimalanetra

A buddha in the distant past.

Located in 2 passages in the translation:

  • 1.­85
  • n.­91
g.­472

Vimalāṅganetra

Wylie:
  • spyan dang yan lag dri med
Tibetan:
  • སྤྱན་དང་ཡན་ལག་དྲི་མེད།
Sanskrit:
  • vimalāṅganetra

A buddha in the distant past.

Located in 2 passages in the translation:

  • 1.­115
  • n.­91
g.­473

Vi­mati­samuddhāṭin

Wylie:
  • the tshom kun bcom
Tibetan:
  • ཐེ་ཚོམ་ཀུན་བཅོམ།
Sanskrit:
  • vi­mati­samuddhāṭin

A prince in the distant past.

Located in 1 passage in the translation:

  • 1.­79
g.­476

Vipaśyin

Wylie:
  • rnam par gzigs
Tibetan:
  • རྣམ་པར་གཟིགས།
Sanskrit:
  • vipaśyin

The first of the seven buddhas, with Śākyamuni as the seventh. The first three of the buddhas appeared in an earlier time than this present “fortunate eon.”

Located in 3 passages in the translation:

  • 8.­4
  • g.­52
  • g.­330
g.­478

Virūḍhaka

Wylie:
  • ’phags skyes po
Tibetan:
  • འཕགས་སྐྱེས་པོ།
Sanskrit:
  • virūḍhaka

One of the four mahārājas. He is the guardian of the southern direction and the lord of the kumbhāṇḍas.

Located in 5 passages in the translation:

  • i.­59
  • 1.­5
  • 21.­14
  • n.­556
  • g.­222
g.­479

Virūpākṣa

Wylie:
  • mig mi bzang
Tibetan:
  • མིག་མི་བཟང་།
Sanskrit:
  • virūpākṣa

One of the four mahārājas. He is the guardian of the western direction and the lord of the nāgas.

Located in 2 passages in the translation:

  • 1.­5
  • g.­222
g.­480

Viśeṣamati

Wylie:
  • khyad par blo gros
Tibetan:
  • ཁྱད་པར་བློ་གྲོས།
Sanskrit:
  • viśeṣamati

One of eight prince brothers in the distant past. Also the name of one of “the sixteen excellent men.”

Located in 2 passages in the translation:

  • 1.­4
  • 1.­79
g.­484

Vulture Peak

Wylie:
  • rgod kyi phung po
Tibetan:
  • རྒོད་ཀྱི་ཕུང་པོ།
Sanskrit:
  • gṛdhrakūṭa

Definition from the 84000 Glossary of Terms:

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

Located in 14 passages in the translation:

  • s.­1
  • i.­39
  • i.­61
  • 1.­2
  • 11.­24
  • 11.­86
  • 11.­88
  • 15.­23
  • 15.­27
  • 16.­49
  • 23.­6
  • 23.­10
  • 26.­2
  • n.­455
g.­485

Vyūharāja

Wylie:
  • bkod pa’i rgyal po
Tibetan:
  • བཀོད་པའི་རྒྱལ་པོ།
Sanskrit:
  • vyūharāja

A bodhisattva present at the sūtra’s teaching. Also present at the teaching of The King of Samādhis Sūtra (ting nge ’dzin gyi rgyal po’i mdo, Toh 127).

Located in 2 passages in the translation:

  • 1.­4
  • 23.­3
g.­486

white coral

Wylie:
  • spug
Tibetan:
  • སྤུག
Sanskrit:
  • musalagalva
  • musāragalva
  • musāgalva

White coral is fossilized coral. It appears in one version of the list of seven precious materials. The Tibetan tradition describes it as being formed from ice over a long period of time. It is coral that has undergone transformation under millions of years of underwater pressure. It can also refer to tridacna (Tridacnidae) shell, which is also presently referred to by the name musaragalva. Attempts to identify musalagalva have included sapphire, cat’s eye, red coral, conch, and amber.

Located in 6 passages in the translation:

  • 6.­28
  • 6.­34
  • 11.­1
  • 11.­71
  • 24.­3
  • g.­376
g.­489

world realm

Wylie:
  • ’jig rten gyi khams
Tibetan:
  • འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • lokadhātu

This can refer to one world with its orbiting sun and moon, and also to groups of these worlds in multiples of thousands, in particular a world relam of a thousand million worlds, which is said to be circular, with its circumference twice as long as its diameter.

Located in 128 passages in the translation:

  • i.­38
  • i.­45
  • i.­49-50
  • i.­52
  • i.­56
  • i.­58
  • 1.­6
  • 5.­3-4
  • 5.­6
  • 7.­8
  • 7.­130
  • 8.­5
  • 10.­27
  • 10.­36-37
  • 11.­7-8
  • 11.­11-17
  • 11.­21
  • 11.­24
  • 11.­29
  • 11.­35
  • 11.­63
  • 11.­82
  • 11.­102-104
  • 12.­2
  • 12.­6
  • 12.­9
  • 12.­12
  • 14.­1-5
  • 14.­8
  • 14.­41
  • 14.­47
  • 14.­55-56
  • 15.­4-6
  • 15.­28
  • 16.­2-7
  • 16.­49
  • 17.­5
  • 17.­10
  • 18.­2
  • 18.­5
  • 18.­9
  • 18.­11
  • 18.­21
  • 18.­26
  • 18.­71
  • 18.­77-78
  • 18.­81
  • 18.­84-85
  • 18.­89
  • 19.­2-3
  • 19.­5-6
  • 20.­1-2
  • 20.­4-7
  • 20.­12
  • 22.­1
  • 22.­6
  • 22.­9
  • 22.­17
  • 22.­21-24
  • 22.­35
  • 23.­1-11
  • 23.­14
  • 23.­20-21
  • 23.­24
  • 23.­26
  • 24.­4-5
  • 24.­11-13
  • 24.­17
  • 25.­30
  • 26.­1-2
  • 27.­5-6
  • n.­462-463
  • n.­575
  • g.­60
  • g.­225
  • g.­370
g.­490

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa

A class of supernatural beings, often represented as the attendants of Vaiśravaṇa, the god of wealth, but the term is also applied to spirits. Although they are generally portrayed as benevolent, the Tibetan translation means “harm giver,” as they are also capable of causing harm.

Located in 50 passages in the translation:

  • 1.­10
  • 1.­13
  • 1.­43
  • 1.­60
  • 1.­69
  • 1.­81
  • 1.­94
  • 1.­98
  • 1.­106
  • 2.­32
  • 2.­37
  • 3.­17
  • 3.­46
  • 3.­85-87
  • 3.­92
  • 3.­95
  • 3.­104
  • 3.­161
  • 7.­42
  • 7.­60
  • 7.­75
  • 7.­90
  • 10.­1
  • 10.­36
  • 10.­54
  • 11.­103
  • 12.­24
  • 13.­81
  • 18.­9
  • 18.­64
  • 18.­73
  • 19.­22
  • 20.­2
  • 20.­6
  • 21.­8
  • 21.­19
  • 22.­1
  • 22.­20
  • 22.­38
  • 24.­4
  • 24.­12
  • 24.­16
  • 24.­30
  • 26.­1
  • 26.­6
  • n.­215
  • g.­450
  • g.­452
g.­491

yāna

Wylie:
  • theg pa
Tibetan:
  • ཐེག་པ།
Sanskrit:
  • yāna

The Sanskrit has several meanings, including “way,” “carriage,” and “vehicle.”

Located in 58 passages in the translation:

  • s.­1
  • i.­5
  • i.­8
  • i.­10
  • i.­12
  • i.­40-41
  • i.­43
  • i.­45
  • 1.­29-30
  • 2.­18
  • 2.­25
  • 2.­53-54
  • 2.­56
  • 2.­58
  • 2.­60-61
  • 2.­64
  • 2.­81-82
  • 2.­84
  • 2.­96-97
  • 2.­100
  • 2.­128-129
  • 2.­131-132
  • 2.­169-170
  • 3.­5
  • 3.­31
  • 3.­70-71
  • 3.­76
  • 3.­127
  • 3.­134
  • 3.­136
  • 3.­138
  • 3.­150
  • 5.­58-59
  • 5.­70
  • 5.­79
  • 5.­90
  • 5.­111
  • 6.­15
  • 7.­134
  • 7.­140
  • 7.­187
  • 8.­9
  • 8.­18
  • 9.­12
  • 27.­9
  • n.­68
  • n.­208
g.­492

Yaśaskāma

Wylie:
  • grags ’dod
Tibetan:
  • གྲགས་འདོད།
Sanskrit:
  • yaśaskāma

The name means “Desirer of Fame,” and he was so called because of his inferior motivation at that time. This is the bodhisattva in the distant past who would eventually become Maitreya.

Located in 4 passages in the translation:

  • i.­39
  • 1.­87-88
  • 1.­124
g.­493

Yaśodharā

Wylie:
  • grags ’dzin
Tibetan:
  • གྲགས་འཛིན།
Sanskrit:
  • yaśodharā

Definition from the 84000 Glossary of Terms:

Daughter of Śākya Daṇḍadhara (more commonly Daṇḍapāṇi), sister of Iṣudhara and Aniruddha, she was the wife of Prince Siddhārtha and mother of his only child, Rāhula. After Prince Siddhārtha left his kingdom and attained awakening as the Buddha, she became his disciple and one of the first women to be ordained as a bhikṣunī. She attained the level of an arhat, a worthy one, endowed with the six superknowledges.

Located in 6 passages in the translation:

  • i.­50
  • 1.­3
  • 12.­6-7
  • g.­60
  • g.­323
g.­495

yogācāra

Wylie:
  • rnal ’byor spyod pa
Tibetan:
  • རྣལ་འབྱོར་སྤྱོད་པ།
Sanskrit:
  • yogācāra

A “practitioner of yoga” meaning one dedicated to meditation practice. It can be synonymous with yogin. This is not reference to the Yogācāra school of thought that developed within the Mahāyāna.

Located in 2 passages in the translation:

  • 1.­12
  • g.­42
g.­496

yogin

Wylie:
  • rnal ’byor can
Tibetan:
  • རྣལ་འབྱོར་ཅན།
Sanskrit:
  • yogin

“One who has yoga,” meaning “one who has mastery of the practice of meditation.”

Located in 2 passages in the translation:

  • 1.­12
  • g.­495
g.­497

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana

The longest unit of distance in classical India. The lack of a uniform standard for the smaller units means that there is no precise equivalent, especially as its theoretical length tended to increase over time. Therefore it can mean between four and ten miles.

Located in 22 passages in the translation:

  • 1.­59
  • 3.­158
  • 5.­67
  • 5.­97
  • 6.­28
  • 6.­34
  • 7.­15
  • 7.­42
  • 7.­60
  • 7.­75
  • 7.­90
  • 7.­135-136
  • 7.­174
  • 11.­1
  • 11.­16
  • 11.­20
  • 11.­22
  • 11.­83
  • 21.­13
  • 23.­4
  • g.­188
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    84000. The White Lotus of the Good Dharma (Saddharma­puṇḍarīka, dam pa’i chos pad ma dkar po, Toh 113). Translated by Peter Alan Roberts and team. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh113/UT22084-051-001-chapter-1.Copy
    84000. The White Lotus of the Good Dharma (Saddharma­puṇḍarīka, dam pa’i chos pad ma dkar po, Toh 113). Translated by Peter Alan Roberts and team, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh113/UT22084-051-001-chapter-1.Copy
    84000. (2025) The White Lotus of the Good Dharma (Saddharma­puṇḍarīka, dam pa’i chos pad ma dkar po, Toh 113). (Peter Alan Roberts and team, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh113/UT22084-051-001-chapter-1.Copy

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