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དམ་པའི་ཆོས་པད་མ་དཀར་པོ།

The White Lotus of the Good Dharma
The Parable

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.


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]

“Bhagavān, whenever I went to stay alone in mountains, caves, forests, groves, river banks, or the foot of trees, and many other places for my daytime rest, I thought, ‘Everyone enters the nature of the Dharma equally, but we are being liberated by the Bhagavān through the Hīnayāna.’

3.­3

“At that time I thought, ‘The fault is ours, the fault is not the Bhagavān’s.’ Why is that? If we had stayed170 when the Bhagavān was teaching the excellent Dharma, commencing with the highest, complete enlightenment, then, Bhagavān, we also would have been liberated in that Dharma. Also, Bhagavān, when the bodhisattvas were not present, we did not understand the Bhagavān’s teaching that had an implied meaning. We immediately heard, retained,171 meditated on, contemplated, and focused upon the first Dharma teaching given by the Tathāgata. Bhagavān, I have reprimanded myself for that day and night.

3.­4

“Bhagavān, I have heard from the Bhagavān this marvelous Dharma that I have never heard before. Bhagavān, today I have attained nirvāṇa. Bhagavān, today I have become calmed.172 Bhagavān, today I have attained complete nirvāṇa. Bhagavān, today I have attained arhathood. Bhagavān, today I have become the Bhagavān’s principal son, born from his heart and mouth, born from the Dharma, emanated from the Dharma, descended from the Dharma, and created from the Dharma. [F.25.b] Today I have become freed from sorrow.”

3.­5

Then at that time Brother Śāriputra addressed these verses to the Bhagavān:

“Great Guide, I am astonished.
I am content on hearing these words.
From now on, I will never have doubts.
I am ripened in this supreme yāna. {1}
3.­6
“The teaching of the Sugata is marvelous.
It clears away the doubts and misery of beings.
My defilements have ceased and there is no misery.
Hearing your speech has dispelled everything. {2}
3.­7
“Sitting and walking during the day
In forests, in groves, and under trees,
Dwelling in mountains and in caves
I contemplated with these thoughts: {3}
3.­8
“ ‘Alas! I have been deceived by bad thoughts
Of the equal accessibility of the Dharma teachings, free of defilements.
I will not be teaching in future times
That which is the highest Dharma in the three realms. {4}
3.­9
“ ‘Alas!173 I was deluded about the equal accessibility of the dharmas.
I am deprived of the thirty-two signs.
I am deprived of the shining color of gold.
I am devoid of all the strengths and the liberations. {5}
3.­10
“ ‘Alas! I am deceived, and deprived also
Of the full eighty supreme,
Excellent features of a great muni,
And the unique eighteen qualities.’ {6}
3.­11
“Having seen you who compassionately benefits the world,
I went to sit alone in the day’s time of rest.
I considered, ‘Alas! I have gone astray
From inconceivable, unobstructed wisdom!’ {7}
3.­12
“Protector, in that way throughout day and night
I contemplated this over and over,
Thinking I shall ask the Bhagavān,
‘Have I strayed or have I not?’ {8}
3.­13
“This is how I was thinking, Lord of Jinas,
All the time, throughout day and night.
I saw many other bodhisattvas
Being praised by the Guide of the World. {9}
3.­14
“I heard this Dharma of the Buddha
That was taught with a hidden meaning.
The Jina taught at the Bodhimaṇḍa
An inconceivable, subtle, immaculate wisdom. {10} [F.26.a]
3.­15
“I was in the past attached to views.
I was an esteemed tīrthika mendicant.
Then the Lord, knowing my thoughts,
Taught me nirvāṇa174 to free me from those views. {11}
3.­16
“After I was liberated from all those views
I realized the emptiness of phenomena.
Therefore I believed I had attained nirvāṇa,175
But this was not what is called nirvāṇa. {12}
3.­17
“When one becomes a buddha, the highest being,
Humans, maruts, yakṣas, and rākṣasas come before you,
And you possess a body with the thirty-two signs.
That is when there is the attainment of nirvāṇa without remainder. {13}
3.­18
“I have dispelled all my pride,
Heard your words, and today I have attained nirvāṇa.
You prophesied my supreme enlightenment
In front of the world and its devas. {14}
3.­19
“When I first heard the words of the Guide
I experienced a powerful terror
That this might be the wicked Māra
Manifesting on this earth in the appearance of a buddha. {15}
3.­20
“When you taught through a quintillion
Causes, reasons, and parables, establishing
Buddhahood’s highest enlightenment,
Hearing that I had no doubt in the Dharma, {16}
3.­21
“At that time you taught how ten billion jinas
Of the past who had passed into nirvāṇa
Were established in skillful methods
And they also in that way taught the Dharma; {17}
3.­22
“That many future buddhas who will be in the world,
And the present ones who have seen the ultimate truth,
Will be teaching and in that way are teaching
The Dharma through hundreds of skillful methods. {18}
3.­23
“And you taught the nature of your own conduct,
Beginning with when you renounced your home,
And the way you realized the wheel of the Dharma,
And the way that you established the teaching of the Dharma. {19}
3.­24
“And then I knew that you were not Māra,
But a lord of the world teaching correct conduct.
That is not found in the activity of the māras
And that had been the doubt in my mind. {20}
3.­25
“When the gentle, profound, melodious
Speech of the Buddha filled me with joy,
All my uncertainties were dispelled
And in wisdom I remained free of doubt. {21} [F.26.b]
3.­26
“Without doubt I shall become a tathāgata
And the world and its devas will come before me.
Through words with an implied meaning, many bodhisattvas
Have been inspired toward the enlightenment of buddhahood.” {22}
3.­27

In response to these words from Brother Śāriputra, the Bhagavān said to him, “Śāriputra, before the world and its devas, with its Māra and Brahmā, its mendicants and brahmins, I declare to you, and reveal to you, Śāriputra, in the presence of twenty hundred thousand quintillion buddhas, that I have ripened176 you for complete enlightenment.

“Śāriputra, you have been my follower for a long time.177 Śāriputra, it is through the bodhisattva instructions and the great secret of the bodhisattvas that you have appeared here within my teaching.

3.­28

“Śāriputra, you do not remember your past conduct, prayers, bodhisattva instructions, and great bodhisattva secret, formed through your firm bodhisattva resolve. You have thus thought, ‘I have attained nirvāṇa.’

“Śāriputra, I wish to make you remember and understand your past conduct, prayers, and wisdom. So I will teach to the śrāvakas this great, extensive sūtra, the Dharma teaching of The White Lotus of the Good Dharma, which is an instruction for bodhisattvas, and is possessed by all the buddhas.

3.­29

“Śāriputra, in this way in the future, during countless, innumerable, incalculable eons, you will be the holder of the Dharma of many hundred thousand quintillions of tathāgatas, make all kinds of offerings to them, and perfectly complete these practices of the bodhisattva, and then you will appear in the world as 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 tames beings, the teacher of gods and humans, the buddha, the bhagavān named Padmaprabha.

3.­30

“Śāriputra, at that time, the bhagavān tathāgata Padmaprabha will have a realm named Virajā, [F.27.a] which will be level, delightful, good, beautiful, pure, prosperous, wealthy, peaceful, with an abundance of food,178 and filled with many humans and maruts. The ground will be beryl, divided eightfold like a checkerboard by golden cords,179 and within each square there will be jewel trees, which will always be adorned by flowers and fruits made of the seven precious materials.

3.­31

“Śāriputra, the tathāgata, the arhat, the perfectly enlightened buddha Padmaprabha will teach the Dharma beginning with the three yānas. Moreover, Śāriputra, although that tathāgata will not appear during an eon of degeneration, he will nevertheless teach the Dharma in accordance with his previous prayers.

“Śāriputra, the name of that eon will be Adorned by Great Jewels. Śāriputra, why do you think that eon will be called Adorned by Great Jewels? Śāriputra, in that realm the bodhisattvas will be called great jewels (mahāratna), and at that time, in that era, in the realm Virajā there will appear so many bodhisattvas that they will be countless, incalculable, innumerable; only a tathāgata will be able to count them. That is why that eon will be called Adorned by Great Jewels.

3.­32

“Śāriputra, at that time the bodhisattvas180 in that buddha realm will be stepping upon jewel lotuses when they walk. Those bodhisattvas will not be novices, but will have practiced the roots of merit for a long time, practiced celibacy with many hundreds of thousands of buddhas,181 been praised by the tathāgatas, been dedicated to the wisdom of buddhahood, given rise to the development of the great higher knowledges, become skilled in all the ways of the Dharma, and will be kind and mindful.

3.­33

“Śāriputra, that buddha realm will be filled by that kind of bodhisattva. [F.27.b]

“Śāriputra, the lifespan of Tathāgata Padmaprabha will be twelve intermediate eons, not counting his youth. The lifespan of the beings there will be eight intermediate eons.

3.­34

“Śāriputra, when those twelve intermediate eons have passed, Tathāgata Padmaprabha will say, ‘Bhikṣus, this bodhisattva mahāsattva named Dhṛtiparipūrṇa will be next to attain the highest, complete enlightenment of buddhahood and will appear in the world as 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 tames beings, the teacher of gods and humans, the buddha, the bhagavān named Padma­vṛṣabha­vikrāmin.’ After he gives to the bodhisattva mahāsattva Dhṛtiparipūrṇa the prophecy of his highest, complete enlightenment, he will then pass into nirvāṇa.

3.­35

“Śāriputra, the buddha realm of Tathāgata Padma­vṛṣabha­vikrāmin will have the same appearance as that of Padmaprabha.

“Śāriputra, after Tathāgata Padmaprabha passes into nirvāṇa the Dharma will remain for thirty-two intermediate eons, and then the outer form of the Dharma will remain for another thirty-two intermediate eons.”

3.­36

Thereupon the Bhagavān spoke these verses:

“In a future time you, Śārisuta,
Will become a jina, a tathāgata,
The all-seeing Padmaprabha,
Who will guide ten billion beings. {23}
3.­37
“You will honor many millions of buddhas,
You will accomplish powerful conduct,
You will develop the ten strengths,
And you will reach the supreme, highest enlightenment. {24}
3.­38
“After countless, incalculable eons
There will be the eon Many Jewels.
There will be a world named Virajā
That will be the pure realm of that supreme human. {25}
3.­39
“The ground will be covered with beryl [F.28.a]
And it will be adorned by cords of gold.
Present there will be hundreds of trees made of jewels
That are beautiful and adorned by flowers and fruits. {26}
3.­40
“There will be many mindful bodhisattvas there
Who are skilled in the accomplishment of perfect conduct.
Those who will be born into that realm
Will have trained in conduct with hundreds of buddhas. {27}
3.­41
“That jina in his final lifetime,
When he has passed beyond the time of his youth,
Will forsake desires, leave the worldly life,
And will attain the highest, complete enlightenment. {28}
3.­42
“The lifespan of that jina
Will be the same as twelve intermediate eons.
The lifespan of humans in that world
Will be eight intermediate eons. {29}
3.­43
“When that jina has passed into nirvāṇa
The Dharma will remain during the time
Of thirty-two intermediate eons in their entirety
In order to benefit the world and its devas. {30}
3.­44
“The Dharma will cease but its outer form
Will remain for a futher thirty-two intermediate eons.
The relics of that protector’s body will multiply
And the humans and maruts will continually honor them. {31}
3.­45
“That you will thus become a bhagavān,
Śārisuta, you should be delighted.
That is what you will become:
An unsurpassable supreme human.” {32}
3.­46

Then the fourfold assembly of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, as well as devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, having heard directly from the Bhagavān this prophecy of Brother Śāriputra’s highest, complete enlightenment, were contented, delighted, elated, and joyful. With happiness and gladness they presented the Bhagavān’s body with their own clothing. Śakra, the lord of devas, and Brahmā, the lord of Sahā, and another trillion devas also presented the Bhagavān’s body with divine clothing. They scattered divine coral tree and great coral tree flowers. [F.28.b] They waved182 divine cloths in the sky above him. They played a hundred thousand divine musical instruments and beat drums in the sky. A great rain of flowers fell and they proclaimed, “The Bhagavān previously turned the wheel of Dharma in the Ṛṣipatana deer forest183 in the land of Vārāṇasī, and on this day the Bhagavān has turned the highest Dharma wheel.”

3.­47

At that time those devas recited these verses:

“Unequaled individual, great hero,
In the land of Vārāṇasī
You turned the Dharma wheel
Of the arising and cessation of the skandhas. {33}
3.­48
“There took place the first turning
And here, Guide, this is the second.
You have taught today, Leader,
That which is difficult to believe. {34}
3.­49
“We have heard many dharmas
In the presence of the world’s lord,
But we have never before
Heard a dharma of this kind. {35}
3.­50
“Great hero, we are overjoyed by
The great rishi’s words with implied meaning.
Just as in the prophecy
To the fearless Ārya184 Śāriputra, {36}
3.­51
“May we also in that way become
Unsurpassable buddhas in the world,
And through words with implied meaning
Teach buddhahood’s highest enlightenment. {37}
3.­52
“Whatever good we do
In this or in other worlds,
And through pleasing the Buddha,
May we aspire for enlightenment.” {38}
3.­53

Then Brother Śāriputra said to the Bhagavān, “Bhagavān, I have directly heard from the Bhagavān the prophecy of my attaining the highest, complete enlightenment. Bhagavān, I have no doubt. I am free of uncertainty.

“Bhagavān, these one thousand two hundred who have gained self-control were previously established as students by the Bhagavān, and were instructed thus, were taught thus: ‘Bhikṣus, the ultimate conclusion of the discipline of the Dharma is the transcendence of birth, aging, sickness, and death,185 the goal of nirvāṇa, being absorbed in nirvāṇa.’ [F.29.a] Bhagavān, these bhikṣus, both those training and trained, have renounced the view of self, the view of production, the view of destruction, and all views. All of these two thousand186 śrāvakas of the Bhagavān think, ‘I reside on the level of nirvāṇa.’

3.­54

“Having heard from the Bhagavān this kind of Dharma, which they have never heard before, they are puzzled. Bhagavān, so that the fourfold assembly will be without doubt, and without uncertainty, and so that these bhikṣus will have their worries dispelled, I beseech the Bhagavān to teach them well.”

The Bhagavān said to Brother Śāriputra, “Śāriputra, knowing the different aspirations and different thoughts and natures of beings, a tathāgata, arhat, perfectly enlightened buddha teaches the Dharma through various accomplishments, causes, reasons, parables, supports, definitions, and skillful methods in this way. Commencing with the highest, complete enlightenment, through all the teaching of the Dharma he inspires them to enter into this very Bodhisattva­yāna. Have I not already taught you this earlier?

3.­55

“However, Śāriputra, in order to teach that meaning extensively I shall teach you parables. Why is that? Some wise individuals will understand through parables the meaning of what has been said.

“As a parable, Śāriputra, in a village, a town, a market town, a district, a region, a country, or a capital, there was a householder who was old, an elder, advanced in years, aged, and was rich, wealthy, and had many possessions. His home was tall and extensive. It had been built a long time ago and had deteriorated. A hundred, two hundred, three, four, or five hundred people lived in it. It had only one entranceway. It was roofed with hay. Its terrace was crumbling. [F.29.b] The bases of its pillars were rotten. The walls and doors were disintegrating. A great fire started suddenly throughout the house from all sides. The man had many sons‍—five, ten, or twenty‍—and the man came out from the house. Śāriputra, the man then saw the great fire burning everywhere throughout his house. He was frightened and dismayed. He thought, ‘I have not been touched, I have not been burned by this great fire. I was able to quickly escape from the burning house through the door. But my sons, who are young, who are children, are engaged in enjoying themselves playing games inside the burning house. They are not aware that the house is burning, they have not understood it, do not know it, have not realized it, and so they will be burned in this great fire, and will experience great suffering. But they are not dismayed at the thought of being touched by that great fire, they do not think of that suffering, and do not think of escaping from the house.’

3.­56

“Śāriputra, the man was very strong and had very strong arms. He thought, ‘I am strong and I have strong arms. I shall gather all the children together and carry them on my hips out from the house.’ Then he thought, ‘The house has only one door and that door is narrow. These young ones don’t stay still, are always running around, so I won’t be able to bring them out, and there will be the disaster of their agony in the great fire. So I should call out to them.’

3.­57

“Then he called out to the children, ‘There is a massive fire burning the house! Everything inside is going to be burned in this great fire! You will suffer disastrously! Children, come here! Come out!’

“The man gave that command wishing to help them, but the children, not knowing what ‘burning’ meant were not dismayed, not frightened, and not terrified. [F.30.a] They did not think about it and did not come out, but ran and scampered around here and there, repeatedly looking out at their father. Why was that? They were like that because they were children.

3.­58

“Then the man thought, ‘A great fire is burning this house. My children and I are going to be afflicted disastrously by this great fire. But if I use a skillful method I will be able to bring the children out of the house.’

“The man knew what his children thought. He understood that they would wish for many different kinds of amusements, and many different kinds of things: a variety of delightful, desirable, pleasing, beautiful, and charming and pleasant things, which would be difficult to find.

3.­59

“Then the man, knowing their thoughts, called to the children, ‘Those toys that you delight in and marvel at, and that you are unhappy not to have obtained, which have many different colors and shapes, such as an ox-drawn cart, a goat-drawn cart, and a deer-drawn cart, which you think are delightful, desirable, pleasing, beautiful, charming, and pleasant, those I have placed outside at the entrance door of the house outside so that you can play with them. So come, run outside, and I will give each of you whatever you want. So come quickly for that reason!’

3.­60

“Those children, hearing that and the names of those things that they wished for, that they longed for, which they thought delightful, desirable, pleasing, beautiful, charming, and pleasant, in order to play with those things, quickly and zealously ran out from the burning house with great speed, calling out to each other, ‘Who will be first? Who will be first of all?’ And as one body they quickly came running out of the burning house.

3.­61

“Then the man saw that they had come out safe and well, and were no longer in danger. Then they came to the village square, in the open air. He was delighted and joyful. He was free of sorrow, untroubled187 and unafraid. [F.30.b]

“Then the children went to their father and said, ‘Father, give to us the various kinds of toys for playing with, such as an ox-drawn cart, a goat-drawn cart, and a deer-drawn cart.’

3.­62

“Then, Śāriputra, the man gave all his sons carts drawn by powerful oxen that were as fast as the wind. The carts were made of the seven precious materials. They had seats. They had strings of small bells attached. They were high and stable. They were adorned with marvelous, amazing jewels. They were beautified by strings of jewels. They were decorated with flower garlands. They had cotton-filled cushions covered with calico and silk, and red backrests on both sides. Yoked to them were dazzling white oxen that were swift and that were held by many men. They had banners. He gave to each of his children an ox-drawn cart that was as fast as the wind.

3.­63

“Śāriputra, what was the reason for that? The man was rich, wealthy, and had many treasuries. He thought, ‘There is no reason why I should give inferior188 carts to my children. Why is that? All these children are my sons. All of them are dear and precious to me. If I have such great carts, I should treat them all equally, and not unequally. I have many treasuries, so not to speak of my own sons alone, I should give all beings this kind of great cart.’ Then at that time those children, astonished and amazed, climbed onto those great carts.

“Śāriputra, what do you think? In that way, the man first promised three carts to those children, but afterward gave them all such great carts,189 magnificent carts. Does that mean that the man would be a liar?” [F.31.a]

3.­64

“No, Bhagavān, he would not be,” answered Śāriputra. “Sugata, it is not like that. The man through employing that skillful method brought those children out from the burning house in order to save their lives. That would not be a reason for his being a liar. Why is that? Bhagavān, it was only through saving their own bodies that they could obtain all those toys, and, Bhagavān, the man did not give just one cart to his children. Therefore, Bhagavān, the man was not a liar. Why is that? Bhagavān, first the man thought, ‘Using a skillful method I shall save the children from immense suffering.’ Because of that approach, the man would not be a liar. That man had many treasuries and he thought of his children with affection, and wished to delight them. Not to speak of just giving them a great cart, he gave each one a cart with the same colors. Therefore, Bhagavān, the man would not be a liar.”

3.­65

When he had said that, the Bhagavān commended Śāriputra, “Excellent, excellent, Śāriputra! It is so, Śāriputra! It is exactly as you have said! In that same way a tathāgata, arhat, perfectly enlightened buddha saves from all dangers, all violence, troubles, harm, suffering, unhappiness, the darkness of ignorance, the obscuration of the dark of blindness, and being in bondage.

3.­66

“A tathāgata has wisdom, strengths, fearlessnesses, and the unique qualities of a buddha. He has great power through miraculous powers. He is a father to the world. He has reached the perfection of the supreme wisdom of skill in great methods. [F.31.b] He has great compassion. He has an untiring mind. He wishes to benefit. He is compassionate. He appears in the three realms that are like a house with a ruined upper story and roof burning with a great mass of suffering, and he liberates from desire, anger, and ignorance those beings who undergo birth, aging, illness, death, misery, wailing, suffering, unhappiness, the darkness of ignorance, the obscuration of the dark of blindness, and being in bondage, in order to bring them to the highest, complete enlightenment.

3.­67

“As soon as he appears he sees the beings who are being burned, roasted, pained, and tormented by birth, aging, illness, death, misery, wailing, suffering, and unhappiness. For the sake of pleasures, with their desire as the cause and basis, they experience many forms of suffering. In this lifetime their grasping is the basis for experiencing in their next life many kinds of sufferings in the hells, as animals, and in the realm of Yama.

3.­68

“The devas and humans experience the suffering of being poor, encountering what is unpleasant, and being separated from what is pleasant. While circling within a great mass of suffering, they take pleasure in amusements, are not afraid, are not terrified, and cannot be made to be terrified; they do not understand, are not aware, are not troubled, and do not wish to leave.

“They amuse themselves in the three realms, which are like a burning house, running back and forth. Even though they are afflicted by that great mass of suffering, they do not see it or identify it as suffering.

3.­69

“This, Śāriputra, is how a tathāgata sees: I am the father of these beings. I will liberate these beings from this mass of suffering. I shall give to these beings the inconceivable, incalculable bliss of the wisdom of buddhahood, which they will delight in, enjoy, take pleasure in, and amuse themselves with. [F.32.a]

“This, Śāriputra, is how a tathāgata sees: it is said I have the strength of wisdom, the strength of miraculous powers, but if I had no method and instructed these beings to attain a tathāgata’s wisdom, strengths, and fearlessnesses, those beings would not become liberated through those dharmas. Why is that? Those beings are attached to the five sensory pleasures, and delight in the three realms. They would not become liberated from birth, aging, illness, death, misery, wailing, suffering, unhappiness, and disturbance. They would not escape from the three realms, which are like a house with a dilapidated roof and rafters that are on fire, and in which they will be burned, roasted, pained, and tormented. So how could they enjoy the wisdom of buddhahood?

3.­70

“Śāriputra, the man with strong arms did not use the strength of his arms but used a skillful method to bring his children out from the burning house, and afterward gave them magnificent great carts. In the same way, Śāriputra, a tathāgata, arhat, perfectly enlightened buddha has the wisdom, strengths, and fearlessnesses of a tathāgata, but instead of using the tathāgata’s wisdom, strengths, and fearlessnesses, through the wisdom of skill in methods he teaches three yānas in order to free beings from the three realms, which are like a dilapidated house with its roof and rafters on fire. He guides beings through the three yānas, which are the Śrāvakayāna, the Pratyeka­buddha­yāna, and the Bodhisattva­yāna.

3.­71

“He says to them, ‘Do not take pleasure in the forms, sounds, smells, [F.32.b] tastes, and physical sensations of the three realms, which are like a house on fire. Through taking pleasure in these three realms and through craving for the five sensory pleasures, you will be burned, roasted, pained, and tormented. This is how one escapes from the three realms: obtain the three yānas‍—the Śrāvakayāna, Pratyeka­buddha­yāna, and Bodhisattva­yāna. This I promise you. I shall give you these three yānas. Dedicate yourself to them in order to escape from the three realms. Beings! These yānas are those of the āryas, they are praised by the āryas, and they bring great joy. Perfectly amuse yourself with them, enjoy them, and delight in them. Experience great joy through the powers, the strengths, the aspects of enlightenment, the dhyānas, the liberations, the samādhis, and the samāpattis. You will become possessed of perfect happiness of mind.

3.­72

“Śāriputra, those beings who are wise will believe in the Tathāgata, the father of the world. Having that belief they will be dedicated to the teachings of the Tathāgata. Some beings long to follow the way of listening190 to what is spoken. They are dedicated to the teachings of the Tathāgata in order to realize the four truths of the āryas as the cause of attaining nirvāṇa for themselves. They are called those who long for the Śrāvakayāna and they escape from the three realms. They are like the children in the parable who come out of the burning house because of their longing for a deer-drawn cart.

“There are others who long for wisdom, self-control, and tranquility without having a teacher. They are dedicated to the teachings of the Tathāgata in order to realize causes and conditions191 as the cause of attaining nirvāṇa for themselves. [F.33.a] They are called those who long for the Pratyeka­buddha­yāna and they escape from the three realms. They are like the children in the parable who come out of the burning house because of their longing for a goat-drawn cart.

3.­73

“Some beings long for omniscient buddhahood, for the wisdom of buddhahood, for self-arising wisdom, for wisdom without a teacher. They are dedicated to the teachings of the Tathāgata in order to benefit many beings, for the happiness of many beings, and‍—through great compassion for the world‍—for the sake of, the benefit of, and the happiness of devas, humans, and ordinary beings, as the cause for all beings attaining nirvāṇa, and in order to realize the wisdom, strengths, and fearlessnesses of a tathāgata. They are called those who long for the Mahāyāna and they escape from the three realms. That is why they are called bodhisattva mahāsattvas. They are like the children in the parable who come out of the burning house because of their longing for an ox-drawn cart.

3.­74

“Śāriputra, in the parable the man sees that he has brought the children out from the burning house, and that they are happy, fortunate, and saved. He knows that he is very wealthy, and so he gives each of the children an identical magnificent cart.

“Śāriputra, in that way the Tathāgata, the Arhat, the perfectly enlightened Buddha sees many millions of beings liberated from the three realms, which are filled with danger, fear, terror, and calamity. These beings come out through the doorway of the tathāgatas’ teachings, and are freed from danger, fear, terror, and calamity and attain the bliss of nirvāṇa.

3.­75

“Śāriputra, at the time when he becomes a tathāgata, arhat, perfectly enlightened buddha, he knows that he possesses many treasuries of wisdom, strengths, and fearlessnesses, [F.33.b] he sees all beings as his children, and therefore brings all of them to complete nirvāṇa through the Buddhayāna. He does not teach any being to attain nirvāṇa for themselves. He brings all those beings to nirvāṇa through the great nirvāṇa, the tathāgatas’ nirvāṇa.

“Śāriputra, the Tathāgata gives to those beings that are liberated from the three realms the enjoyable, delightful dhyānas, liberations, samādhis, samāpattis, and the supreme bliss192 of the āryas. All of these are of the same kind.193

“Śāriputra, it is like the man who promised three kinds of carts to his children and then gave each of them an identical great cart. He gave them all carts that were better than any other, that were made of the seven precious materials, adorned by all adornments, of the same color, and magnificent. Therefore he was not a liar.

3.­76

“In the same way, Śāriputra, the Tathāgata, the Arhat, the perfectly enlightened Buddha, with this skill in methods, first teaches194 three yānas, and afterward brings beings to nirvāṇa through a single yāna. Therefore he is not a liar. Why is that? Śāriputra, the Tathāgata possesses many treasuries of wisdom, strengths, and fearlessnesses and he has the power to teach all beings the Dharma of omniscient wisdom.

“Śāriputra, it should be known that it is through this teaching, through the accomplishment of the wisdom of various skillful methods, that the Tathāgata teaches the single Mahāyāna.”

3.­77

Then the Bhagavān at that time recited these verses: [F.34.a]

“A man possesses a house
That is large, decaying, and dilapidated,
Its terrace crumbling,
The bases of its pillars rotten, {39}
3.­78
And the windows and pavilions bent out of shape.
The reeds and plaster of the walls are falling apart,
The old, decayed balconies have collapsed,
And the straw roof is disintegrating and falling. {40}
3.­79
“No fewer than five hundred beings
Are living inside
In numerous narrow rooms,
Filled with excrement, and disgusting. {41}
3.­80
“The rafters have all fallen apart,
The walls’ reeds and panels have fallen apart,
And ten million vultures live inside,
And similarly pigeons and owls. {42}
3.­81
“There are vicious poisonous snakes
With virulent great poison everywhere.
Various kinds of scorpions and rats
And malevolent creatures live in there. {43}
3.­82
“There are many nonhumans everywhere
And it is fouled by feces and urine.
There are venomous insects, fireflies, and ants,
And dogs and jackals are howling. {44}
3.­83
“Dreadful hyenas are there
Devouring human corpses.
Many dogs and jackals are also there,
Coming out and staring at them. {45}
3.­84
“They are always weak and hungry,
Devouring here and there.
They are fighting and yowling.
That is the kind of terrifying house it is. {46}
3.­85
“Extremely ferocious yakṣas live there
Who are gnawing on human corpses.
Everywhere in every place there live
Centipedes, snakes, and vicious creatures. {47}
3.­86
“They make their nests everywhere
As dwellings for their offspring.
The numerous yakṣas devour
Those that are placed here and there. {48}
3.­87
“When the yakṣas are engorged,
Having ferociously eaten other beings, [F.34.b]
Their bodies nourished by the flesh of other beings,
They begin to fight violently. {49}
3.­88
“Dreadful, ferocious kumbhāṇḍas
Live there in that ruined abode,
Some a hand-span tall, some a cubit,
And some two cubits, wandering around. {50}
3.­89
“They seize the legs of dogs
And hold them, backs to the ground,
And squeeze their throats, menacing them
And delighting in injuring them. {51}
3.­90
“There are black, naked, thin,
Great pretas that have lived there long,
Extremely hungry, searching for food,
Here and there crying in pain and weeping. {52}
3.­91
“Some have a needle-sized mouth and some an ox’s head.
Some are the size of humans and some the size of dogs.
Their hair is in disarray and they wail,
Tormented by their craving for food. {53}
3.­92
“The yakṣas, piśācas, and pretas
Are brutes searching for food,
Looking in all four directions,
Always looking in through windows. {54}
3.­93
“The house is terrifying in that way.
It is huge, tall, and very weakened,
Dilapidated and almost a ruin,
And it is owned by a single person. {55}
3.­94
“That man has come out of his house
When the dwelling catches on fire,
Suddenly everywhere in all four directions,
With thousands of flames rising up. {56}
3.­95
“The bamboo and wood195 are burned by fire
And they make a terrifying, powerful sound.
The pillars and the wall panels are also burning
And the yakṣas and pretas are emitting cries. {57}
3.­96
“The many hundreds of vultures are burned,
The kumbhāṇḍas run around with burned faces,
And the many hundreds of snakes that are there
Scream and wail as they are being burned. {58}
3.­97
“The numerous piśācas are running around
And those without merit196 are burned by the fire.
Their teeth bite into each other
And they scatter their blood as they are being burned. {59}
3.­98
“The hyenas, their time to die having come, [F.35.a]
Are eating beings and eating each other.
The awful smell of burning vomit197
Spreads through the four directions of the world. {60}
3.­99
“The kumbhāṇḍas are eating
The fleeing centipedes.
The pretas run around with burning hair,
Tormented by hunger and thirst.198 {61}
3.­100
“That kind of terrifying residence
Is being burned by thousands of flames.
The man who is the owner of that house
Is gazing upon it, standing at the door. {62}
3.­101
He hears his sons who are inside,
Their minds fixed upon their games.
The children continue to be unaware
As they play, intoxicated by their games. {63}
3.­102
“Hearing them he quickly enters
In order to rescue his sons,199 thinking,
‘I shall not let my children, all these boys,
Be quickly burned and annihilated.’ {64}
3.­103
“He tells them of the evils of the house:
‘Oh noble sons, this suffering is terrible.
Many kinds of beings are experiencing in this fire
Great sufferings, one after the other. {65}
3.­104
“ ‘Many ferocious yakṣas, venomous snakes,
Kumbhāṇḍas, and pretas are living here.
Packs of hyenas, dogs, and jackals,
And also vultures are here seeking food. {66}
3.­105
“ ‘There are many like that living in here.
Even without fire, it would be completely terrifying.
There is nothing here but this kind of suffering
And all around us a fire is burning.’ {67}
3.­106
“He thus encourages those with child’s minds to leave.
But the children are intoxicated by their games.
They do not think about what their father has said
And neither do they pay it any attention. {68}
3.­107
“Then at that time the man thinks,
‘I am suffering in thinking of my sons,
I shall not allow this fire to burn them
So that I am without sons and lineage.’200 {69}
3.­108
“Then at that time he thinks of a method:
‘These children have a great longing for toys, [F.35.b]
But they do not have any toys in there to enjoy.
Such is the foolishness of these children. {70}
3.­109
“He calls to them, ‘Listen, children!
I have three different kinds of carts,
To which are yoked excellent goats, oxen, or deer,
And which are large, tall, and perfectly adorned. {71}
3.­110
“ ‘They are outside the house.
Run outside and use them!
I have had them made for you.
Go out and you will be delighted!’ {72}
3.­111
“The children, hearing201 of these kinds of carts,
Become eager and make haste.202
And at that very moment they all run out
And stand in the open air, freed from suffering. {73}
3.­112
“When the man sees his children have come out
He goes to the square in the center of town.
There he sits on a lion throne and says to them,
‘Oh, today I have been made perfectly happy.203 {74}
3.­113
“ ‘I have saved with difficulty these who were in distress.
My beloved sons, these twenty children of mine,
They were in a dreadful, awful house
That was filled with many terrifying beings. {75}
3.­114
“ ‘It was burning, filled with a thousand flames,
And they were delighting in their games.
I have today saved them all
And therefore today I am perfectly happy.’ {76}
3.­115
“Seeing their father sitting happily
The children come to him and say,
‘Give us that which you have described‍—
Those three delightful carts! {77}
3.­116
“ ‘You said to us in the house,
“I will give you three kinds of carts.”
Even if you do not have all these
The time has now come for you to give them.’ {78}
3.­117
“That man has the power204 of treasuries
Of gold, silver, jewels, and pearls,
And a great deal of money205 and slaves.
And he has identical carts made for them. {79}
3.­118
“They are excellent ox-drawn carts made of jewels,
With railings and strings of little bells,
Adorned with parasols and banners,
And covered with a network of pearls and jewels. {80}
3.­119
“They are hung all over, here and there,
With garlands made of golden flowers.
They are covered with excellent cloth [F.36.a]
And spread over with the best white calico. {81}
3.­120
“Those carts are spread with the best cotton
And likewise with the softest silks.
They are covered with excellent rugs
Decorated with geese,206 that are worth billions.207 {82}
3.­121
“White, well-fed, strong oxen,
Of great size and beauty,
Are yoked to those precious carts
And are held by many people. {83}
3.­122
“This kind of excellent, superior cart
Is what the man gives to all his children,
And they feel delight and joy,
And amuse themselves going in every direction. {84}
3.­123
“In that way, Śārisuta, I am a great rishi.
I am the protector and the father of beings.
All of these beings are my sons,
Children attached to pleasures in the three realms. {85}
3.­124
“The three realms are like that house
Dreadful and filled with suffering.
It is entirely burning everywhere
With hundreds of births, old age, and illness. {86}
3.­125
“I am liberated from the three realms and at peace.
I reside in the forests and remain in solitude.
These three realms are my possession
And those who are burning within it are my sons. {87}
3.­126
“Knowing that I am their protector,
I teach them of the distress that is in there.
All these children, they do not listen to me,
Because their minds are fixated upon pleasures. {88}
3.­127
“I employ skillful methods
And teach them three yānas.
I teach them a method so that by knowing the many evils
In the three realms they may escape from them. {89}
3.­128
“Those sons who have relied upon me have gained
Great power, the six higher knowledges, and the three insights,
And have become the pratyeka­buddhas
And irreversible bodhisattvas who are here. {90}
3.­129
“To those who are like my sons, at this time
I teach this single Buddhayāna, O wise ones,
Through the best of parables.
Follow it, and you will all become jinas. {91} [F.36.b]
3.­130
“The wisdom of the buddhas, the supreme humans,
Is superior and beautiful,
Unique in all these worlds,
And a magnificent form that is worthy of homage. {92}
3.­131
“The strengths, the dhyānas, and likewise the liberations,
And numerous millions of samādhis,
They are the most excellent cart,208
Which the Buddha’s sons continually enjoy. {93}
3.­132
“They spend nights enjoying it,
And days, half-months, and months,
And likewise years and intermediate eons.
They spend ten billion eons doing so. {94}
3.­133
“It is this excellent cart made of jewels
That goes from here to the Bodhimaṇḍa,
Which the Sugata’s śrāvakas listen to
And which many bodhisattvas enjoy. {95}
3.­134
“Tiṣya, you should know this today:
You may search in all ten directions,
But there is no second yāna whatsoever
Other than as a skillful method of the superior beings. {96}
3.­135
“I am your father and you are my sons.
I have saved you from the suffering
Of being burned for many millions of eons
Within the terrifying three realms. {97}
3.­136
“I have thus taught you nirvāṇa.
You are freed from the suffering of saṃsāra,
But you have still not attained nirvāṇa.
You need to seek the yāna of buddhahood. {98}
3.­137
“You bodhisattvas who are gathered here,
Listen to my way to buddhahood.
Through this many bodhisattvas are trained.
This is the skillful method of the jinas. {99}
3.­138
“When beings take delight
In the lower, inferior yāna,209
At that time the Guide of the World teaches nothing
Other than the ārya’s truth of suffering. {100}
3.­139
“There are those with foolish minds
Who, being ignorant, do not see the source of suffering.
To them I teach the path that craving
Is the origin of the arising of suffering. {101}
3.­140
“The cessation of craving210 is perpetual nonattachment.211
This truth of cessation is my third truth. [F.37.a]
Humans are liberated by that and by nothing else;
It is through meditation on the path that they are liberated. {102}
3.­141
“From what, Śārisuta, are they liberated?
They are liberated from fixation on the unreal,
But they are still not liberated from everything.
The guides state that they have not attained nirvāṇa. {103}
3.­142
“Why do I say that this is not liberation?
Because this supreme, highest enlightenment is not attained.
I was born in this world in order to bring happiness.
That is the wish that I, the King of Dharma, have. {104}
3.­143
“This, Śāriputra, is my Dharma seal
That I teach today, at this later time.
You should teach this in every direction
In order to benefit the world and its devas. {105}
3.­144
“If, when you teach it, there are beings
Who say the words ‘This makes me rejoice’
And place this sūtra upon their head,
You should hold such people to be irreversible. {106}
3.­145
“The ones who have faith in this sūtra
Have seen the tathāgatas of the past.
And they are those who have honored them
And heard from them this kind of Dharma. {107}
3.­146
“The ones who have faith in this teaching of mine
Have seen me and have seen you,
Have seen this entire bhikṣu saṅgha of mine
And have seen all of these bodhisattvas. {108}
3.­147
“I have taught with great higher knowledge
This sūtra, which would bewilder foolish beings.
It is not within the scope of the śrāvakas,
And is not in the course of the pratyeka­buddhas. {109}
3.­148
“Śāriputra, if you have no aspiration for this,
What could be said for the other śrāvakas of mine?212
These follow because they have faith in me,
Without having knowledge through their own wisdom. {110}
3.­149
“You should not teach this to those who are proud,
Who are arrogant, and who are unsuitable.
The foolish are constantly intoxicated by desires.
Ignorant, they will reject the Dharma that is taught. {111}
3.­150
“They will reject this skillful method of mine,
This way of the buddhas that is always in the world.
They will frown and then reject this yāna.
Listen to what is the dreadful ripening of their karma. {112} [F.37.b]
3.­151
“Whether I am present or have passed into nirvāṇa,
When they have rejected a sūtra such as this
Or speak harshly to the bhikṣus,
This is the result that ripens for them; listen to me! {113}
3.­152
“When they die and depart from the human world
They will remain in Avīci for an entire eon.
And then for many intermediate eons
Those fools will die and fall into that place. {114}
3.­153
“When they die and depart from the hells
Then they will be reborn as animals.
They will become weak dogs and jackals,
And become playthings for others. {115}
3.­154
“Having contempt for my supreme enlightenment,
They will be black in color,
Have spots, sores, and itching,
Lose their body hair, and be very weak. {116}
3.­155
“They will always be abhorred among beings;
They will howl as they are hit by clods and stones.
Here and there they will be terrified by sticks;
Hungry and thirsty, they will be emaciated. {117}
3.­156
“Those with foolish minds who reject the way of the Buddha
Will become camels or donkeys
Who only think thoughts about food,
Carry loads, and are beaten by sticks and whips.213 {118}
3.­157
“Those fools will then become jackals,
Loathsome, one-eyed, and maimed,
Tormented by the village children
Who throw stones and clods at them. {119}
3.­158
“Then when those with foolish minds pass away
They will become creatures of great length,
Measuring five hundred yojanas,
And they will be stupid and dull, rolling back and forth. {120}
3.­159
“Having rejected this kind of sūtra
They will be legless, moving on their stomachs.
They will be eaten by many millions of creatures
And will experience extremely dreadful sensations. {121}
3.­160
“They who have no faith in my sūtra,
Whenever they obtain a human existence,
They will be maimed214 and crippled,
Humpbacked, one-eyed, stupid, and inferior. {122}
3.­161
“Those who have no faith in this enlightenment of the buddhas
Will encounter antipathy in this world.
A rotten smell will come from their mouths
And they will be possessed by yakṣas that enter their bodies.215 {123} [F.38.a]
3.­162
“They will be poor, menial workers.
They will always be powerless servants of others.
They will have many illnesses and harms216
And will live in the world without any protector. {124}
3.­163
“The one that they serve
Will not wish to pay them.
Even if paid, it will soon be lost.
Such will be the result of their bad karma. {125}
3.­164
“Any medicine that they obtain,
Even if given by an expert in its preparation,
Will only cause their illness to increase
And they will never be free of their sickness. {126}
3.­165
“Others will steal from them.
There will be disorder, riots, and strife.
Others will take away their wealth,
And they fall into this through their bad karma. {127}
3.­166
“The ones who reject my way to buddhahood
Will live in inopportune existences.
They will not see the appearance of a world protector,
A king who is the lord of men, teaching in this world. {128}
3.­167
“Such fools will not hear the Dharma;
They will be deaf and without thought.
Rejecting this kind of enlightenment,
They will never find peace. {129}
3.­168
“As the result of the bad karma of rejecting this sūtra
They will be paralyzed and crippled
For many thousand trillions of eons,
As numerous as the sand grains in the Ganges. {130}
3.­169
“Their gardens will be the hells.
Their homes will be the lower realms.
And they will always be in the form of
A donkey, pig, jackal, or dog.217 {131}
3.­170
“Even if they become a human,
At that time their adornments will be
Being blind, deaf, and stupid,
Always poor, and a servant to others. {132}
3.­171
“Illness will be their clothing:
There will be quintillions of sores on their bodies,
And likewise abscesses, itching, and pustules,
And likewise leprosy, white leprosy, and a rotten smell. {133}
3.­172
“They will have a strong belief in a self
And the strength of their anger will be great. [F.38.b]
Their desires will be very powerful
And they will take pleasure in the vaginas of animals. {134}
3.­173
“Śārisuta, if I were from today to describe
For an entire eon the harm that comes
To those who reject this sūtra,
I could not finish describing that harm. {135}
3.­174
“Śārisuta, I have truly taught to you
This very meaning that I see.
You should not teach such a sūtra as this
In the presence of foolish beings. {136}
3.­175
“You should teach this ultimate truth
To those who are learned,218 have heard much Dharma,
And who have mindfulness, are wise, have knowledge,
And are set upon supreme enlightenment. {137}
3.­176
“You should proclaim this ultimate truth
To those who have seen many millions of buddhas,
Who have developed immeasurable merit,
And have a stable, higher motivation. {138}
3.­177
“You should teach this sūtra directly
To those who are diligent and always kind,
Who for a long time have meditated on kindness,
And who have no concern for body or life. {139}
3.­178
“Proclaim this excellent sūtra to those
Who are considerate and respectful to each other,
Who do not rely on fools,
And are happy in mountain caves. {140}
3.­179
“Teach this sūtra
To those children of the buddhas
Whom you see serving kalyāṇamitras,
And who have given up sinful friends. {141}
3.­180
“Recite this sūtra in the presence
Of those children of the buddhas whom you see
To have unimpaired conduct, who are like precious jewels,
And have a vast possession of sūtras. {142}
3.­181
“Recite this sūtra in the presence
Of those who are without anger and always honest,
Who have compassion for all beings,
And are respectful in the presence of the Sugata. {143}
3.­182
“Give the teaching of this sūtra
To those who teach the Dharma in the center of an assembly,
Without impediment, their minds focused,
And who use quintillions of parables, {144}
3.­183
“And to those who with hands in homage upon their head
Are searching for the state of omniscience, [F.39.a]
Who travel in all the ten directions
Seeking a bhikṣu who has the excellent teaching. {145}
3.­184
“You should teach this supreme sūtra
To those who possess extensive sūtras,
Who do not long for anything else,
And do not retain even one verse from anywhere else. {146}
3.­185
“Just as when someone possesses a relic of the Tathāgata,
People go in search of it,
In that way they go in search of this sūtra
And, finding it, place it on the crown of their head. {147}
3.­186
“They never think about other sūtras,
Other worldly treatises that are
In that way the realm of fools.
You should reject them and teach this! {148}
3.­187
“Śāriputra, I could teach for a whole eon
The many thousand million features of those
Who are set upon the supreme, highest enlightenment;
It is in their presence that you should teach this sūtra.” {149}
3.­188

This concludes “The Parable,” the third chapter of the Dharma teaching of “The White Lotus of the Good Dharma.” [B4]


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.­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.­170
According to bsdad in the Yongle, Lithang, Choné, Kangxi, and Narthang Kangyurs. The Degé and the Comparative Edition have bsnyad.
n.­171
The Sanskrit also has dharita (“upheld,” “maintained”).
n.­172
From the BHS śītabhūta. The Tibetan translates literally as “become cool.” Absent from the Online Digital Sanskrit Canon.
n.­173
According to the Sanskrit. Absent from the Tibetan, even though it is a repeating line.
n.­174
The Sanskrit here uses the synonym nirvṛti.
n.­175
The Sanskrit here is nirvṛta.
n.­176
According to the Stok Palace Kangyur byas, which accords with the Sanskrit and Chinese. The Degé and other witnesses recorded in the Comparative Edition appear to translate the verb in the future tense: bya.
n.­177
The Chinese translates the Sanskrit phrase dīrgharātra over-literally as “long night.”
n.­178
According to the Sanskrit. The Tibetan is literally “with good harvests.”
n.­179
According to the Sanskrit aṣṭapada, which apparently has the meaning of “eight sections” (vertically and horizontally), like a checkerboard or chessboard, the game of chess having originated in its earliest form in the first centuries of the first millennium in India, where board games were very popular. Therefore this appears to be a specific reference to the eight-by-eight squares gameboard, and has been translated by Tsugunari and Akira as “like a chessboard,” or by Kern as “like a checker board.” Other English translations of the Chinese have interpreted this as “eight intersecting roads.”
n.­180
According to the Sanskrit and Chinese. The Tibetan has interpreted bhūyasa to mean “most of.”
n.­181
According to the Sanskrit and Chinese. The Tibetan appears to be based on a corrupt text: “practiced celibacy for many hundreds of thousands of years.”
n.­182
According to the Sanskrit and Chinese. Tibetan: “dressed.”
n.­183
Commonly referred to as the Deer Park, though the Sanskrit mṛgadāva and the Tibetan ri dwags nags mean “deer forest.”
n.­184
According to the Tibetan, and Vaidya, Wogihara, Burnouf, and Kern, who follow the Nepalese Sanskrit manuscript tradition. The Central Asian fragments have adya instead of ārya. The Middle Indic form of both words was ajja, and the difference between the two manuscript traditions reflects a different choice in the Sanskritization of the Middle Indic. If ajja meant adya, the verse would read: “Great hero, we are overjoyed by / The great rishi’s words with implied meaning. / Just as in the prophecy / Today to the fearless Śāriputra…” “Fearless” translates the BHS meaning of viśārada.
n.­185
According to the Tibetan and Chinese. The Sanskrit has “and sorrow.”
n.­186
Earlier, the number of śrāvakas was said to be one thousand two hundred. This discrepancy is in both the Tibetan and Sanskrit.
n.­187
According to one of the BHS meanings of vigata-nivāraṇa (also nīvaraṇa). The Tibetan translates according to the more common Sanskrit meaning, “free of obscuration.”
n.­188
According to the Tibetan. The Sanskrit has “other carts.”
n.­189
The Sanskrit that “great cart” is translated from is mahāyāna, which in the context of Buddhist teachings is translated as “the great way” or “the great vehicle.” In translation this wordplay is lost.
n.­190
The word “listening” in Sanskrit, śrava (Tibetan: thos), is used here as this passage is describing the śrāvakas (nyan thos), literally “listeners.”
n.­191
The Sanskrit for “conditions” is pratyaya. This is explaining the reason for the term pratyeka­buddha, which is defined in other texts as “buddhahood through [contemplation of] dependent or conditional [origination]”; this is also the Chinese translation of this term. Therefore, in the original Middle Indic language of the sūtra, pratyaya and pratyeka (meaning “solitary”) may well have been homonyms, and the discrepancy here is a result of the Sanskritization of the original Middle Indic.
n.­192
According to the Sanskrit and the Chinese. The Tibetan has a scribal error in all Kangyurs consulted of bden (“truth”) for bde ba (“bliss”).
n.­193
There is a play on words in the Sanskrit that is lost in translation. Varṇa has many meanings, such as “class,” “kind,” and “caste,” but is also used for “color” in this parable.
n.­194
There is a play on words in the Sanskrit that is lost in translation. Upadarśayitva can be both “he promised,” as in the parable, and “he taught,” as in the explanation of the meaning.
n.­195
According to the Tibetan. The word for “bamboo” can also be interpreted to mean “rafter” or “beam.”
n.­196
According to the Tibetan. Sanskrit and Chinese: “those with weak merit.”
n.­197
According to the Tibetan. Sanskrit: “burning excrement.” The Chinese does not specify what is burning.
n.­198
According to the Tibetan. Sanskrit: “Are burned by hunger and heat.”
n.­199
According to the Sanskrit and Chinese. The Tibetan gives the impression that he is just thinking of doing that.
n.­200
According to the Tibetan, which may have misunderstood the Sanskrit grammar: “Of what use were my sons if I become without sons?”
n.­201
According to one meaning of the Sanskrit niśāmya. The Tibetan translates as “knowing.”
n.­202
According to the Sanskrit and the Yongle, Lithang, Kangxi, Narthang, Choné, and Lhasa Kangyurs. The Degé and the Comparative Edition have rangs (“rejoiced”) instead of rings.
n.­203
There is a play on words in the Sanskrit that is lost in translation. Nirvṛta can mean both “being happy, at peace, etc.,” and also “to have attained nirvāṇa.”
n.­204
According to the Sanskrit, Degé, and Comparative Edition. Most Kangyurs have gter instead of mthu.
n.­205
The Sanskrit has “gold coins” and the Tibetan has “cowries,” both of which were used as currency.
n.­206
According to the Tibetan. The Sanskrit has “herons and geese.”
n.­207
It is assumed that the reader will know this refers to silver coins, the raupya, which is the origin of the present-day word rupee, which was itself tied to the value of silver until the end of the nineteenth century.
n.­208
The wordplay of the Sanskrit (the Sanskrit for cart is yāna) is lost in translation.
n.­209
According to the Tibetan, which may have been translating from a corrupt manuscript that had yāneṣu instead of kāmeṣu. The Sanskrit and Chinese all have “inferior desires.”
n.­210
According to the Sanskrit and the Yongle, Kangxi, Narthang, and Lhasa Kangyurs. The others consulted have srid pa (“existence,” “becoming”).
n.­211
According to the Hybrid Sanskrit aniśrita, which could also be translated as “emancipation.” The Tibetan translates as “not dwelling.”
n.­212
According to the Tibetan. The Sanskrit does not have the negative. The Chinese interprets this as saying that both Śāriputra and the other śrāvakas can only be devotees of this sūtra through aspiration and not from direct knowledge.
n.­213
According to the Sanskrit kaśadaṇḍa. The Tibetan appears to have translated from a text that read śatadaṇda (“a hundred sticks”).
n.­214
According to the BHS kuṇṭhaka. The Tibetan translates as “black.”
n.­215
According to the Sanskrit and Chinese. The Tibetan appears to have misinterpreted this line, translating yakṣagraha as “yakṣas and demons” instead of “possessed by yakṣas,” so that the Tibetan reads: “And their bodies will be harmed by yakṣas and demons.”
n.­216
According to the Tibetan, which appears to be a rather free translation of the Sanskrit: “They will have many kinds of pain / miseries.”
n.­217
According to the Sanskrit and Chinese. “Dog” is absent from the Tibetan translation.
n.­218
According to BHS vyakta. Translated into Tibetan according to the classical meaning as gsal (“clear”), as in the Degé, but in most Kangyurs it is corrupted to btsal (“seeking”).
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

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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.

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

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

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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.­12

Adorned by Great Jewels

Wylie:
  • rin po che chen pos brgyan pa
Tibetan:
  • རིན་པོ་ཆེ་ཆེན་པོས་བརྒྱན་པ།
Sanskrit:
  • mahā­ratna­prati­maṇḍita

The name of the eon in which Śāriputra will become a buddha.

Located in 1 passage in the translation:

  • 3.­31
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.­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.­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.­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.­43

aspects of enlightenment

Wylie:
  • byang chub kyi yan lag
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག
Sanskrit:
  • bodhyaṅga

The seven aspects of enlightenment are: mindfulness, analysis of phenomena, diligence, joy, tranquility, samādhi, and equanimity.

Located in 3 passages in the translation:

  • 2.­3
  • 3.­71
  • g.­135
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.­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.­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.­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.­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.­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.­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.­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.­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.­124

Dhṛtiparipūrṇa

Wylie:
  • mos pa rdzogs pa
Tibetan:
  • མོས་པ་རྫོགས་པ།
Sanskrit:
  • dhṛtiparipūrṇa

A bodhisattva in the distant future.

Located in 1 passage in the translation:

  • 3.­34
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.­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.­136

fearlessness

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

This refers to the four confidences or fearlessnesses of the Buddha: confidence in having attained realization, confidence in having attained elimination, confidence in teaching the Dharma, and confidence in teaching the path of aspiration to liberation.

Located in 9 passages in the translation:

  • 2.­3
  • 2.­6
  • 3.­66
  • 3.­69-70
  • 3.­73
  • 3.­75-76
  • 11.­81
g.­137

features of a great muni

Wylie:
  • dpe byad bzang po
Tibetan:
  • དཔེ་བྱད་བཟང་པོ།
Sanskrit:
  • anuvyañjana

Definition from the 84000 Glossary of Terms:

The eighty secondary physical characteristics of a buddha and of other great beings (mahāpuruṣa), which include such details as the redness of the fingernails and the blackness of the hair. They are considered “minor” in terms of being secondary to the thirty-two major marks or signs of a great being.

Located in 2 passages in the translation:

  • 3.­10
  • 17.­16
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.­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.­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.­173

kalyāṇamitra

Wylie:
  • dge ba’i bshes gnyen
Tibetan:
  • དགེ་བའི་བཤེས་གཉེན།
Sanskrit:
  • kalyāṇamitra

The Sanskrit can mean “good friend” or “beneficial friend.” The Tibetan can mean “virtuous friend” or “friend of virtue.” A title for a teacher of the spiritual path.

Located in 4 passages in the translation:

  • 3.­179
  • 11.­81
  • 25.­23-24
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.­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.­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.­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.­197

liberations

Wylie:
  • rnam par thar ba
Tibetan:
  • རྣམ་པར་ཐར་བ།
Sanskrit:
  • vimokṣa

This can include any method for liberation. The most common list is of eight liberations: (1) form viewing form, the view of dependent origination and emptiness; (2) the formless viewing form, having seen internal emptiness, seeing the emptiness of external forms; (3) the view of the pleasant, seeing pleasant appearances as empty and contemplating the unpleasant; (4) seeing the emptiness of the formless meditation of infinite space; (5) seeing the emptiness of the formless meditation of infinite consciousness; (6) seeing the emptiness of the formless meditation of nothingness; (7) seeing the emptiness of the formless meditation of neither perception nor nonperception; (8) seeing the emptiness of the state of cessation.

Located in 15 passages in the translation:

  • 2.­3
  • 2.­6
  • 2.­28
  • 2.­83
  • 3.­9
  • 3.­71
  • 3.­75
  • 3.­131
  • 6.­25
  • 7.­109
  • 8.­7
  • 8.­24
  • 17.­7
  • 26.­21
  • g.­394
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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­287

Padmaprabha

Wylie:
  • pad ma’i ’od
Tibetan:
  • པད་མའི་འོད།
Sanskrit:
  • padmaprabha

Śāriputra’s name when he becomes a buddha.

Located in 9 passages in the translation:

  • i.­41
  • 3.­29-31
  • 3.­33-36
  • g.­477
g.­289

Padma­vṛṣabha­vikrāmin

Wylie:
  • pad ma’i khyu mchog rnam par gnon pa
Tibetan:
  • པད་མའི་ཁྱུ་མཆོག་རྣམ་པར་གནོན་པ།
Sanskrit:
  • padma­vṛṣabha­vikrāmin

A future buddha.

Located in 2 passages in the translation:

  • 3.­34-35
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.­297

piśāca

Wylie:
  • sha za
Tibetan:
  • ཤ་ཟ།
Sanskrit:
  • piśāca

A spirit that haunts the night, feeds on corpses, and is fatal to see. The Tibetan means “flesh eater.” The Sanskrit does not have “eat” as part of the name, but piśa means “flesh.” An alternative etymology is that they are called piśāca because they are yellow in color, from the Sanskrit piśita, meaning “yellow.”

Located in 6 passages in the translation:

  • 3.­92
  • 3.­97
  • 18.­64
  • 18.­73
  • 21.­19
  • 24.­12
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.­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.­307

preta

Wylie:
  • yi dags
Tibetan:
  • ཡི་དགས།
Sanskrit:
  • preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

Located in 12 passages in the translation:

  • 3.­90
  • 3.­92
  • 3.­95
  • 3.­99
  • 3.­104
  • 7.­94
  • 18.­16
  • 18.­81
  • 21.­8
  • 21.­19
  • 22.­3
  • 26.­6
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.­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.­336

realm of Yama

Wylie:
  • gshin rje’i ’jig rten
Tibetan:
  • གཤིན་རྗེའི་འཇིག་རྟེན།
Sanskrit:
  • yamaloka

Another name for the hungry ghost realm.

Located in 8 passages in the translation:

  • 3.­67
  • 6.­28
  • 11.­15
  • 11.­19
  • 11.­21
  • 11.­84
  • 23.­19
  • g.­307
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.­341

Ṛṣipatana

Wylie:
  • drang srong lhung ba
Tibetan:
  • དྲང་སྲོང་ལྷུང་བ།
Sanskrit:
  • ṛṣipatana

The forest, also referred to as a deer forest, where the Buddha taught his first five pupils.

Located in 1 passage in the translation:

  • 3.­46
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.­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.­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.­358

samāpatti

Wylie:
  • snyoms par ’jug pa
Tibetan:
  • སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • samāpatti

One of the synonyms for the meditative state, in tems of both the state itself and the various meditative states that serve as attainments along the path. The Tibetan translation interprets it as sama-āpatti, which brings in the idea of “equal,” or “level;” however, it can also be parsed as sam-āpatti, in which case it would have the sense of “concentration,” or “absorption,” much like “samādhi,” but with the added sense of “completion.”

Located in 4 passages in the translation:

  • 2.­3
  • 3.­71
  • 3.­75
  • g.­394
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.­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.­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.­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.­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.­394

strengths

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala

The strengths are enumerated as five or ten. As five, they are a stronger form of the five powers: faith, mindfulness, diligence, samādhi, and wisdom. As ten, they are the strenths of knowing what is proper and improper, knowing the maturation of karma, knowing the variety of beings’ aspirations, knowing the variety of their inclinations, knowing the variety of their capacities, knowing everywhere each path leads, knowing the dhyānas, liberations, samāpattis, samādhis and so forth, being able to recall previous states of being, and knowing the details of death and rebirth.

Located in 21 passages in the translation:

  • 2.­3
  • 2.­6
  • 2.­28
  • 2.­83
  • 2.­133
  • 3.­9
  • 3.­37
  • 3.­66
  • 3.­69-71
  • 3.­73
  • 3.­75-76
  • 3.­131
  • 5.­38
  • 5.­44
  • 7.­189
  • 8.­34
  • 11.­81
  • g.­135
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.­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.­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.­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.­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.­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.­423

three insights

Wylie:
  • gsum rig
Tibetan:
  • གསུམ་རིག
Sanskrit:
  • traividya

Qualities of an arhat who has the three knowledges (rig pa gsum): knowledge of divine sight, knowledge of previous lifetimes, and knowledge of the cessation of outflows.

Located in 5 passages in the translation:

  • 3.­128
  • 5.­40
  • 6.­25
  • 6.­41
  • 7.­109
g.­424

tīrthika

Wylie:
  • mu stegs pa
Tibetan:
  • མུ་སྟེགས་པ།
Sanskrit:
  • tīrthika

A person belonging to any non-Buddhist tradition in pre-Muslim India, both those Veda-based and not. The term has its origins among the Jains.

Located in 5 passages in the translation:

  • 3.­15
  • 12.­19
  • 12.­22
  • 13.­4
  • 13.­12
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.­428

tranquility

Wylie:
  • zhi gnas
Tibetan:
  • ཞི་གནས།
Sanskrit:
  • śamatha

Meditation of peaceful stability.

Located in 3 passages in the translation:

  • 3.­72
  • 7.­137
  • g.­43
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.­434

unique qualities of a buddha

Wylie:
  • sangs rgyas kyi chos ma ’dres pa
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ།
Sanskrit:
  • āveṇika­buddha­dharma

They are as follows: (1) he never makes a mistake; (2) he is never boisterous; (3) he never forgets; (4) his concentration never falters; (5) he has no notion of distinctness; (6) his equanimity is not due to lack of consideration; (7) his motivation never falters; (8) his endeavor never fails; (9) his mindfulness never falters; (10) he never abandons his concentration; (11) his wisdom (prajñā) never decreases; (12) his liberation never fails; (13) all his physical actions are preceded and followed by wisdom (ye shes); (14) all his verbal actions are preceded and followed by wisdom (ye shes); (15) all his mental actions are preceded and followed by wisdom (ye shes); (16) his wisdom (ye shes) and vision perceive the past without any attachment or hindrance; (17) his wisdom (ye shes) and vision perceive the future without any attachment or hindrance; and (18) his wisdom and vision perceive the present without any attachment or hindrance.

Located in 3 passages in the translation:

  • 2.­3
  • 3.­66
  • 11.­81
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.­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.­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.­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.­455

Vārāṇasī

Wylie:
  • bA rA na sI
Tibetan:
  • བཱ་རཱ་ན་སཱི།
Sanskrit:
  • vārāṇasī

Definition from the 84000 Glossary of Terms:

Also known as Benares, one of the oldest cities of northeast India on the banks of the Ganges, in modern-day Uttar Pradesh. It was once the capital of the ancient kingdom of Kāśi, and in the Buddha’s time it had been absorbed into the kingdom of Kośala. It was an important religious center, as well as a major city, even during the time of the Buddha. The name may derive from being where the Varuna and Assi rivers flow into the Ganges. It was on the outskirts of Vārāṇasī that the Buddha first taught the Dharma, in the location known as Deer Park (Mṛgadāva). For numerous episodes set in Vārāṇasī, including its kings, see The Hundred Deeds, Toh 340.

Located in 3 passages in the translation:

  • 2.­152
  • 3.­46-47
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.­477

Virajā

Wylie:
  • rdul med pa
Tibetan:
  • རྡུལ་མེད་པ།
Sanskrit:
  • virajā

The realm of Buddha Padmaprabha.

Located in 4 passages in the translation:

  • i.­41
  • 3.­30-31
  • 3.­38
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.­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.­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.­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-3.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-3.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-3.Copy

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