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ཟ་མ་ཏོག་བཀོད་པ།

The Basket’s Display

Kāraṇḍa­vyūha
འཕགས་པ་ཟ་མ་ཏོག་བཀོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa za ma tog bkod pa zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Basket’s Display”
Ārya­kāraṇḍa­vyūha­nāma­mahāyāna­sūtra

Toh 116

Degé Kangyur, vol. 51 (mdo sde, pa), folios 200.a–247.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Jinamitra
  • Dānaśīla
  • Yeshé Dé

Imprint

84000 logo

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

First published 2013

Current version v 2.47.38 (2025)

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

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgments
i. Introduction
+ 10 sections- 10 sections
· The sūtra in India and its translations
· Avalokiteśvara
· The Kāraṇḍavyūha in Tibetan Buddhism
· Translation of the title
· Oṁ maṇipadme hūṁ
· Difficulties inherent in the ‌sūtra
· Problems arising from the Tibetan translation
· The translation into English
· Summary of the text
· Outline of the sūtra
tr. The Translation
+ 2 chapters- 2 chapters
1. Part One
2. Part Two
c. Colophon
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan, Sanskrit, and Chinese texts
· Secondary literature
g. Glossary

s.

Summary

s.­1

The Basket’s Display (Kāraṇḍavyūha) is the source of the most prevalent mantra of Tibetan Buddhism: oṁ maṇipadme hūṁ. It marks a significant stage in the growing importance of Avalokiteśvara within Indian Buddhism in the early centuries of the first millennium. In a series of narratives within narratives, the sūtra describes Avalokiteśvara’s activities in various realms and the realms contained within the pores of his skin. It culminates in a description of the extreme rarity of his mantra, which, on the Buddha’s instructions, Bodhisattva Sarva­nīvaraṇa­viṣkambhin obtains from someone in Vārāṇasī who has broken his monastic vows. This sūtra provided a basis and source of quotations for the teachings and practices of the eleventh-century Maṇi Kabum, which itself served as a foundation for the rich tradition of Tibetan Avalokiteśvara practice.


ac.

Acknowledgments

ac.­1

The sūtra was translated from the Tibetan and Sanskrit by Peter Alan Roberts. Tulku Yeshi of the Sakya Monastery, Seattle, was the consulting lama who reviewed the translation. The project manager and editor was Emily Bower, and the proofreader was Ben Gleason. Thanks to William Tuladhar-Douglas and Charles Manson for their assistance in obtaining Sanskrit manuscripts, and to Richard Gombrich and Sanjukta Gupta for their elucidations.

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


ac.­2

The generous sponsorship of Tony Leung Chiu Wai and family for work on this sūtra is gratefully acknowledged.


i.

Introduction

i.­1

The Kāraṇḍavyūha is an early Mantrayāna sūtra that is the source of the mantra oṁ maṇipadme hūṁ. The sūtra is thus of particular importance, as this mantra now holds a central role in the Tibetan Buddhist tradition, especially throughout the lay population. This sūtra also records Avalokiteśvara’s transformation into the principal figure of the Buddhist pantheon, greater than all other buddhas, let alone bodhisattvas. In this sūtra, Avalokiteśvara is a resident of Sukhavātī and acts as a messenger and gift bearer for Amitābha, even though he is also described as superior to all buddhas and therefore paradoxically has both a subservient and dominant status.

The sūtra in India and its translations

Avalokiteśvara

The Kāraṇḍavyūha in Tibetan Buddhism

Translation of the title

Oṁ maṇipadme hūṁ

Difficulties inherent in the ‌sūtra

Problems arising from the Tibetan translation

The translation into English

Summary of the text

Outline of the sūtra


Text Body

The Translation
The Noble Mahāyāna Sūtra
The Basket’s Display

1.

Part One

[F.200.a]


1.­1

Thus did I hear at one time. The Bhagavat was staying, with a great saṅgha of 1,250 bhikṣus and a multitude of bodhisattvas, in Śrāvastī, in Jetavana, Anāthapiṇḍada’s Park.

Eight hundred million19 bodhisattva mahāsattvas had gathered there, such as Bodhisattva Mahāsattva Vajramati, Bodhisattva Mahāsattva Jñānadarśana, Bodhisattva Mahāsattva Vajrasena, Bodhisattva Mahāsattva Guhyagupta,20 Bodhisattva Mahāsattva Ākaśagarbha, Bodhisattva Mahāsattva Sūryagarbha, Bodhisattva Mahāsattva Anikṣiptadhura, Bodhisattva Mahāsattva Ratnapāṇi, Bodhisattva Mahāsattva Samantabhadra, Bodhisattva Mahāsattva Mahāsthāmaprāpta, Bodhisattva Mahāsattva Sarva­nīvaraṇa­viṣkambhin, Bodhisattva Mahāsattva Sarvaśūra, [F.200.b] Bodhisattva Mahāsattva Bhaiṣajyasena, Bodhisattva Mahāsattva Avalokiteśvara, Bodhisattva Mahāsattva Vajrapāṇi, Bodhisattva Mahāsattva Sāgaramati, Bodhisattva Mahāsattva Dharmadhara, Bodhisattva Mahāsattva Pṛthivīvaralocana, Bodhisattva Mahāsattva Āśvāsahasta, and Bodhisattva Mahāsattva Maitreya.


2.

Part Two

2.­1

Bodhisattva Sarva­nīvaraṇa­viṣkambhin then said to the Bhagavat, “Bhagavat, I request that you teach what samādhis Bodhisattva Mahāsattva Avalokiteśvara has previously remained in.”

2.­2

The Bhagavat said, “Noble son, they are as follows: the samādhi named Creation, the samādhi named Illumination, the samādhi named Sublime Vajra, the samādhi named Sunlight, the samādhi named Dispersal, the samādhi named Armlet, the samādhi named Supreme Vajra Victory Banner, the samādhi named Ornament, the samādhi named King of Arrays, the samādhi named Seeing the Ten Directions, the samādhi named The Supreme Illumination of the Wish-fulfilling Jewel,153 the samādhi named Dharma Holder,154 the samādhi named Descending into the Ocean,155 the samādhi named Totally Stable,156 the samādhi named Giving Joy,157 the samādhi named Vajra Victory Banner,158 the samādhi named Viewing All Worlds,159 the samādhi named Completely Present,160 [F.222.a] the samādhi named Truly Bowing Down, the samādhi named Coiled at the Crown, the samādhi named Supreme Illumination by the Moon,161 the samādhi named Many Attendants, the samādhi named Divine Bright Earrings,162 the samādhi named Lamp of the Eon,163 the samādhi named Manifesting Miracles, the samādhi named Supreme Lotus, the samādhi named King’s Power,164 the samādhi named Extinguishing Avīci, the samādhi named Blazing, the samādhi named Divine Circle,165 the samādhi named Drop of Amṛta, the samādhi named Circle of Light, the samādhi named Immersion in the Ocean, the samādhi named Door of the Celestial Palace, the samādhi named Cuckoo’s Song, the samādhi named Scent of the Blue Lotus, the samādhi named Mounted, the samādhi named Vajra Armor, the samādhi named Elephant’s Delight, the samādhi named Lion’s Play, the samādhi named Unsurpassable, the samādhi named Subduing, the samādhi named Moon on High, the samādhi named Shining, the samādhi named Hundred Light Rays, the samādhi named Sprinkling, the samādhi named Brightening, the samādhi named Beautiful Appearance, the samādhi named Summoning the Asuras, the samādhi named Meditation, the samādhi named Summoning Nirvāṇa, the samādhi named Great Lamp,166 the samādhi named Liberation of Sensation,167 the samādhi named King of Lamps,168 the samādhi named Creating the Supreme State,169 the samādhi named Creating Indestructibility,170 the samādhi named Facing the Deities,171 the samādhi named Creating Union, the samādhi named Teaching Ultimate Truth, the samādhi named Lightning, the samādhi named Array of Names,172 the samādhi named Gaping Lion, the samādhi named Face of Arcturus,173 [F.222.b] the samādhi named Approaching, the samādhi named Flash of Intelligence,174 the samādhi named Increasing Power of Mindfulness, the samādhi named Aspiration, the samādhi named Carriage of Victory, and the samādhi named Teaching the Path.


c.

Colophon

c.­1

Translated and revised by the Indian upādhyāyas Jinamitra and Dānaśīla, and by Bandé Yeshé Dé, the translator and chief editor.


n.

Notes

n.­1
Mette (2005).
n.­2
Chandra (1999).
n.­3
Ārya­sukhāvatī­vyūha­nāma­mahā­yāna­sūtra (Toh 115), see Sakya Pandita Translation Group (2012).
n.­4
Toh 49 in the Heap of Jewels section, with the formal title Amitābha­vyūha­sūtra (The Sūtra of the Array of Amitābha).
n.­5
Karuṇā­puṇḍarīka (Toh 112), see Roberts.
n.­6
Yü (2000), 293–350.
n.­7
Pillar Testament (1989), 95–6, 108.
n.­8
Uebach (1987, 7a).
n.­19
According to the Sanskrit, aśīti-koṭyo, literally, “eighty ten millions.” Tibetan: bye ba (“ten million”), “eighty” being omitted.
n.­20
According to the Sanskrit; the Tibetan has sbas corrupted to sban.
n.­153
According to the Sanskrit. The Tibetan translates as “Supreme Eyes of the Wish-fulfilling Jewel.”
n.­154
According to the Sanskrit. The Tibetan has “Dharma King.”
n.­155
According to the Sanskrit. The Tibetan omits “the samādhi named Descending into the Ocean.”
n.­156
According to the Tibetan (shin tu gnas pa), Cambridge, and Sāmaśrami (supratiṣṭha).
n.­157
According to the Tibetan (dga’ ba sbyin par byed pa) and the Cambridge (priyaṃdada).
n.­158
According to the Tibetan (rdo rje rgyal mtshan), Cambridge, and Sāmaśrami (vajradhvaja).
n.­159
According to the Tibetan (’jig rten thams cad la rnam par lta ba), Cambridge, and Sāmaśrami (sarvva­loka­dhātu­vyavalokana).
n.­160
According to the Tibetan (ma lus ’ongs ba) and Sāmaśrami (kṛtsangata).
n.­161
According to the Sanskrit. The Tibetan translates as “Supreme Eyes of the Moon.”
n.­162
According to the Sanskrit. The Tibetan has “Divine Eyes” (from a corruption of rocana to locana).
n.­163
According to the Sanskrit. The Tibetan translates as “The Continent of the Eon,” from the alternative meaning of dvīpa that here means “lamp.”
n.­164
According to the Tibetan. Omitted in the Sanskrit.
n.­165
According to the Sanskrit. The Tibetan has “Divine Earrings.”
n.­166
According to the Sanskrit. The Tibetan translates as “The Great Continent,” from the alternative meaning of dvīpa that here means “lamp.”
n.­167
According to the Tibetan. Omitted in the Sanskrit.
n.­168
According to the Sanskrit. Omitted in the Tibetan.
n.­169
According to the Sanskrit. Omitted in the Tibetan.
n.­170
According to the Sanskrit. Omitted in the Tibetan.
n.­171
According to the Sanskrit. Omitted in the Tibetan.
n.­172
According to the Sanskrit. The Tibetan has “Array of Nāgas” (klu bkod pa), from a corruption of nāmavyuha to nāgavyuha.
n.­173
Arcturus is the brightest star in the northern sky.
n.­174
According to the Sanskrit. Omitted in the Tibetan.

b.

Bibliography

Tibetan, Sanskrit, and Chinese texts

’phags pa za ma tog bkod pa zhes bya ba theg pa chen po’i mdo, Ārya­karaṇḍa­vyūha­nāma­mahā­yāna­sūtra. Toh. 116, Degé Kangyur vol. 51 (mdo sde, ja), folios 200a–247b.

’phags pa za ma tog bkod pa zhes bya ba theg pa chen po’i mdo, Ārya­karaṇḍa­vyūha­nāma­mahā­yāna­sūtra. 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, pp 529-640.

“Kāraṇḍavyūha Sūtra.” In Mahā­yāna-Sūtra-Saṃgraha. Edited by P. L. Vaidya, 258–308. Darbhanga: Mathila Institute, 1961.

“Kāraṇḍavyūha: mahāyānasūtra.” Edited by Satyavrata Sāmaśrami. Calcutta: Hindu Commentator: a Monthly Sanskrit Journal, Vol. 5, No. 1, 1872.

Kāraṇḍa­vyūha Sūtra. Sanskrit manuscript, Cambridge University Library, UK. 126.7 (12).

Chandra, Lokesh. Kāraṇḍa-Vyūha-Sūtra: or the Supernal Virtues of Avalokiteśvara; Sanskrit Text of the Metrical Version, Edited for the First time from Original Manuscripts. New Delhi: Aditya Prakashan, 1999.


’dul ba gzhi, Vinayavāstu. Toh. 1, Degé Kangyur, vols. 1–4 (’dul ba, ka – nga).

’dul ba rnam par ’byed pa, Vinaya­vibhaṅga. Toh. 3, Degé Kangyur, vols. 5–8 (’dul ba, ca – nya).

’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa, Āryāṣṭa­sāhasrikā­prajñā­pāramitā [Perfection of Wisdom in Eight Thousand Lines]. Toh. 12, Degé Kangyur, vol. 33 (sher phyin brgyad stong, ka), folios 1b–286a.

bcom ldan ’das ma shes rab kyi pha rol tu phyin pa’i snying po, Bhagavatī­prajñā­pāramitā­hṛdaya [Heart Sūtra]. Toh. 21, Degé Kangyur, vol. 34 (sher phyin sna tshogs, ka), folios 144b–146a.

sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po’i mdo, Buddhāvataṃsaka­sūtra. Toh. 44, Degé Kangyur, vols. 35-38 (phal chen, ka - a).

dam pa’i chos pad ma dkar po zhes bya ba theg pa chen po’i mdo, Saddharma­puṇḍarīka­nāma­mahā­yāna­sūtra [Lotus Sūtra]. Toh. 113, Degé Kangyur, vol. 51 (mdo sde, ja), folios 1b–180b.

’phags pa bde ba can gyi bkod pa zhes bya ba theg pa chen po’i mdo, Ārya­sukhāvatī­vyūha­nāma­mahā­yāna­sūtra. Toh. 115, Degé Kangyur vol. 51 (mdo sde, pa), folios 195b-200b [trans. Sakya Pandita Translation Group (2012), see below].

’phags pa dkon mchog gi za ma tog ces bya ba theg pa chen po’i mdo, Ārya­ratna­karaṇḍa­nāma­mahā­yāna­sūtra [The Basket of the Jewels Sūtra]. Toh. 117, Degé Kangyur, vol.51 (mdo sde, ja), folios 248a–290a.

’phags pa de bzhin gshegs pa thams cad kyi byin gyis rlabs kyi snying po gsang ba ring bsrel gyi za ma tog ces bya ba’i gzungs (Ārya­sarva­tathāgatā­dhiṣṭhāna­hṛdaya­guhya­dhātu­karaṇḍa­nāma­dhāraṇī) [The Dhāraṇī Named The Relic Casket that is the Secret Essence of the Blessings of all the Tathāgatas]. Toh. 507, Degé Kangyur, vol. 88 (rgyud ’bum, na), folios 1b–7b.

’phags pa lha mo skul byed ma zhes bya ba’i gzungs, Cunde­devī­nāma­dhāraṇī [The Dhāraṇī Named Goddess Cunde]. Toh. 613, Degé Kangyur, vol.91 (rgyud, ba), folios 46b–47a; Toh. 989, Degé Kangyur, vol. 102 (gzungs, waṃ), folios 143a–143b. English translation The Dhāraṇī of the Goddess Cundā 2024.

’phags pa lha mo bskul byed ma zhes bya ba’i gzungs, Ārya­cuṇḍa­devī­nāma­dhāraṇī [Goddess Cuṇḍa’s Dhāraṇī]. Toh. 989, Degé Kangyur, vol. 102 (gzungs ’dus, waṃ), folios 143a–143b. English translation The Dhāraṇī of the Goddess Cundā 2024.

sgra’i rnam par dbye ba bstan pa. Peking number 5838, Peking Tengyur, vol. 144 (ngo mtshar bstan bcos, ngo) folios 54a–64a.

Ma ṇi bka’ ’bum: A Collection of Rediscovered Teachings Focusing upon the Tutelary Deity Avalokiteśvara (Mahākaruṇika). Delhi: Trayang and Jamyang Samten, 1975.

bka’ chems ka khol ma [The Pillar Testament]. Gansu, China: kan su’i mi rigs dpe skrun khang, 1989.

Dīpaṃkarajñāna. dbu ma’i man ngag rin po che’i za ma tog kha phye ba zhes bya ba, Ratna­karaṇḍodghāṭa­nāma­madhyamakopadeśa [The Madhyamaka Instructions entitled Opening the Precious Casket]. Toh. 3930, Degé Tengyur (dbu ma, ki), folios 96b1–116b7.

The Dhāraṇī of Cundī, the mother of seventy million buddhas, Sapta­kotī­buddha­mātṛ­cundī­dhāraṇī. Taisho 1077.

Śūra. legs par bshad pa rin po che za ma tog lta bu’i gtam, Subhāṣita­ratna­karaṇḍaka­kathā [A Talk: A Precious Casket of Eloquence]. Toh. 4168, Degé Tengyur, vol. 172 (spring yig, ge), folios 178a–189b.

Vasudeo, Ganesh, trans. and ed. Skanda Purāṇa. Tagare, Delhi: Motilal Banarsidass, 1994.

Secondary literature

84000. The Dhāraṇī of the Goddess Cundā (Cundādevī­dhāraṇī, lha mo skul byed ma’i gzungs, Toh 613). Translated by Adam C. Krug. Online publication, 84000: Translating the Words of the Buddha, 2024.

84000. The Dhāraṇī of the Goddess Cundā (Cundādevī­dhāraṇī, lha mo skul byed ma’i gzungs, Toh 989). Translated by Adam C. Krug. Online publication, 84000: Translating the Words of the Buddha, 2024.

84000. The Display of the Pure Land of Sukhāvatī (Sukhāvatī­vyūha, bde ba can gyi bkod pa, Toh 115). Translated by Sakya Pandita Translation Group. Online publication, 84000: Translating the Words of the Buddha, 2011.

84000. The White Lotus of Compassion (Karuṇā­puṇḍarīka, snying rje pad ma dkar po, Toh 112). Translated by Peter Alan Roberts. Online publication, 84000: Translating the Words of the Buddha, 2023.

Appleton, Naomi. “The Story of the Horse King and the Merchant Siṃhala in Buddhist Texts.” In Buddhist Studies Review, Journal of the UK Association of Buddhist Studies 23, no. 2 (2006): 187–201.

Cohen, Signe. “On the Buddhist Hybrid Sanskrit/Middle Indic Ending “-e” as a ‘Magadhism.’” In Acta Orientalia Vol. 63 (2002): 67–70.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary (2 vols). New Haven: Yale University Press, 1953.

Imaeda, Yoshiro. “Note préliminaire sur la formule oṁ maṇi padme hūṁ dans les manuscrits tibétains de Touen-houang.” In Contributions aux études sur Touen-Houang, edited by Michel Soymié, 71–76. Geneva/Paris: Librairie Droz, 1979.

Kapstein, Matthew (1992). “Remarks on the mani bka ’bum and the Cult of Avalokitesvara in Tibet.” In Tibetan Buddhism, Reason and Revelation, edited by Steven Goodman and Ronald Davidson, 79–93. Albany: State University of New York Press, 1992.

Kapstein, Matthew (1997). “The Royal Way of Supreme Compassion.” In Religions of Tibet in Practice, edited by Donald S. Lopez, Jr. Princeton: Princeton University Press, 1997.

Kapstein, Matthew (2002). The Tibetan Assimilation of Buddhism: Conversion, Contestation, and Memory. New York: Oxford University Press, 2002.

Lienhard, Siegfried and Oskar von Hinüber, trans. Avalokiteshvara in the Wick of the Nightlamp 93 {395} – 104 {406}. Kleine Schriften. Wiesbaden, Germany: Otto Harrassowitz Verlag, 2007.

Lopez, Donald S. Prisoners of Shangri-la: Tibetan Buddhism and the West. Chicago: University of Chicago Press, 1998.

Martin, Dan. “On the Origin and Significance of the Prayer Wheel According to Two Nineteenth-century Sources.” Journal of the Tibet Society, Vol. 7 (1987).

Mette, Adelheid. Die Gilgit-Fragmente des Kārandavyūha. Swisttal, Germany: Indica et Tibetica Verlag, 2005.

Nariman, J. K. Literary History of Sanskrit Buddhism. Delhi: Motilal Banarsidass, (1912) 1992.

Régamey, Constantin. Le pseudo-hapax ratikara et la lampe qui rit dans le ‘sūtra des ogresses’ bouddhique. Asiastische Studien/Etudes Asiatiques 18–19 (1965): 175ff.

Rhaldi, Sherab. “Ye-Shes sDe: Tibetan Scholar and Saint.” In Bulletin of Tibetology, vol. 38 (2002): 20–36.

Rhys Davids, T.W. and William Stede, eds. The Pali Text Society’s Pali-English Dictionary. London: Pali Text Society, 1979.

Rouse, W.H.D., trans. “Valāhassa-jātaka.” In The Jātaka or Stories of the Buddha’s Former Births. Pali Text Society Number 196, Vol. 2 (1895): 127.

Schopen, Gregory. Figments and Fragments of Mahāyāna Buddhism in India: More Collected Papers. Honolulu: University of Hawaii Press, 2005.

Studholme, Alexander. The Origins of Oṁ Maṇipadme Hūṃ: A Study of the Kāraṇḍavyūha. Albany: State University of New York Press, 2002.

Uebach, Helga. Nel-pa Paṇḍita’s Chronik Me-tog Phreṅ-wa: Handschrift der Library of Tibetan Works and Archives, Tibetischer Text in Faksimile, Transkription und Übersetzung. Munich: Kommission für Zentralasiatische Studien, Bayerische Akademie der Wissenschaften, 1987.

Van Schaik, Sam. “The Tibetan Avalokiteśvara Cult in the Tenth Century: Evidence from the Dunhuang Manuscripts.” In Tibetan Buddhist Literature and Praxis (Proceedings of the Tenth Seminar of the IATS, 2003, Volume 4), edited by Ronald M. Davidson and Christian Wedemeyer, 55–72. Leiden: EJ Brill, 2006.

Varāhamihira. The Bṛhat-Samhitā or Complete System of Natural Astrology, trans. Hendrik Kern. London: Trubner & Co., 1869.

Verhagen, P.C. “The Mantra ‘Oṁ maṇi-padme hūṁ’ in an Early Tibetan Grammatical Treatise.” In The Journal of the International Association of Buddhist Studies, Vol. 13, Number 2 (1990): 133–38.

Yü, Chün-fang. Kuan-yin: The Chinese Transformation of Avalokiteśvara. New York: Columbia University Press, 2001.


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

adbhutadharma

Wylie:
  • chos rmad du byung ba
Tibetan:
  • ཆོས་རྨད་དུ་བྱུང་བ།
Sanskrit:
  • adbhutadharma

As one of the twelve aspects of the Dharma, it means descriptions of miracles.

See also “twelve wheels of the Dharma.”

Located in 3 passages in the translation:

  • 2.­72
  • 2.­85
  • g.­160
g.­2

Āditya

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

In the Vedas, the name originally meant “child of Aditi” so that in some texts it refers to a group of deities. However, in the Kāraṇḍavyūha it has the later meaning of being synonymous with Surya, the deity of the sun. It was translated into Tibetan simply as the common word for sun.

Located in 6 passages in the translation:

  • 1.­2
  • 1.­22
  • 1.­35
  • 2.­67
  • 2.­71
  • n.­21
g.­3

affliction

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

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

Located in 4 passages in the translation:

  • 1.­16
  • 2.­39
  • 2.­68
  • 2.­82
g.­7

amṛta

Wylie:
  • bdud rtsi
Tibetan:
  • བདུད་རྩི།
Sanskrit:
  • amṛta

The divine nectar that prevents death.

Located in 5 passages in the translation:

  • 1.­48
  • 2.­2
  • 2.­60
  • 2.­67
  • n.­218
g.­12

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 33 passages in the translation:

  • 1.­21
  • 1.­25
  • 1.­31-33
  • 1.­35
  • 1.­39
  • 1.­45
  • 1.­61
  • 1.­73
  • 2.­35
  • 2.­41
  • 2.­51
  • 2.­56-60
  • 2.­67
  • 2.­72
  • 2.­77-78
  • 2.­94
  • 2.­96
  • 2.­100
  • 2.­102
  • 2.­107
  • n.­141
  • g.­21
  • g.­37
  • g.­104
  • g.­105
  • g.­145
g.­13

asura

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

The asuras are the enemies of the devas, fighting with them for supremacy.

Located in 31 passages in the translation:

  • i.­24-25
  • i.­33-34
  • i.­43
  • 1.­26
  • 1.­36-37
  • 1.­42
  • 1.­45
  • 1.­48
  • 1.­52
  • 1.­54
  • 1.­57-58
  • 1.­61
  • 1.­67-69
  • 1.­88
  • 2.­2
  • 2.­21
  • 2.­67
  • 2.­87
  • 2.­110
  • 2.­120
  • n.­102
  • n.­107
  • g.­17
  • g.­150
  • g.­172
g.­15

Avalokiteśvara

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

First appeared as a bodhisattva beside Amitābha in the Sukhāvativyūha. The name has been variously interpreted. “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 Mahāsamghika 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 South India became important in Southern Indian Buddhism as his residence in this world, but Potalaka does not feature in the Kāraṇḍavyūha.

Located in 136 passages in the translation:

  • s.­1
  • i.­1
  • i.­5-8
  • i.­14
  • i.­16
  • i.­18
  • i.­20-21
  • i.­26
  • i.­28
  • i.­33-43
  • 1.­1
  • 1.­12-23
  • 1.­25-42
  • 1.­44-45
  • 1.­48
  • 1.­60-62
  • 1.­67-69
  • 1.­74
  • 1.­76-77
  • 1.­83-90
  • 2.­1
  • 2.­3
  • 2.­17
  • 2.­22
  • 2.­25-27
  • 2.­34-35
  • 2.­49
  • 2.­51-52
  • 2.­56-59
  • 2.­75
  • 2.­81
  • 2.­87-106
  • 2.­110
  • n.­74
  • n.­78
  • n.­104
  • n.­326
  • g.­8
  • g.­25
  • g.­27
  • g.­35
  • g.­50
  • g.­66
  • g.­78
  • g.­106
  • g.­119
  • g.­129
  • g.­133
  • g.­139
  • g.­149
  • g.­152
  • g.­154
  • g.­163
  • g.­173
  • g.­175
g.­16

Avīci

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

The lowest hell, translated in two different ways within the sūtra and in the Mahāvyutpatti concordance, although mnar med became the standard form.

Located in 21 passages in the translation:

  • i.­17
  • i.­33
  • i.­43
  • 1.­10
  • 1.­12-16
  • 1.­18
  • 1.­29
  • 1.­60
  • 1.­86
  • 2.­2
  • 2.­84
  • 2.­90
  • 2.­101
  • 2.­105
  • n.­74
  • n.­76
  • n.­124
g.­18

bhagavat

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

“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. The Tibetan translation has three syllables defined to mean “one who has conquered (the maras), possesses (the qualities of enlightenment), and has transcended (saṃsāra, or both saṃsāra and nirvāṇa).

Located in 75 passages in the translation:

  • i.­23
  • 1.­1
  • 1.­12-14
  • 1.­17-18
  • 1.­20-23
  • 1.­25-31
  • 1.­33
  • 1.­35-39
  • 1.­44
  • 1.­52
  • 1.­55
  • 1.­59
  • 1.­61
  • 1.­67
  • 1.­69
  • 1.­88-89
  • 1.­91
  • 2.­1-2
  • 2.­20-24
  • 2.­26-27
  • 2.­35-36
  • 2.­38-42
  • 2.­50
  • 2.­52
  • 2.­56
  • 2.­60
  • 2.­62
  • 2.­64
  • 2.­72
  • 2.­78
  • 2.­88-94
  • 2.­96-98
  • 2.­102
  • 2.­107
  • 2.­110-113
  • 2.­120
g.­21

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 137 passages in the translation:

  • s.­1
  • i.­1
  • i.­5-6
  • i.­8
  • i.­33-35
  • i.­43
  • 1.­1
  • 1.­12-22
  • 1.­25-37
  • 1.­39-42
  • 1.­44-45
  • 1.­47-48
  • 1.­60-62
  • 1.­67-69
  • 1.­74
  • 1.­76
  • 1.­79
  • 1.­83-85
  • 1.­87-91
  • 2.­1
  • 2.­3-4
  • 2.­17
  • 2.­20
  • 2.­22-29
  • 2.­34-38
  • 2.­42
  • 2.­48-49
  • 2.­51-53
  • 2.­55-60
  • 2.­62
  • 2.­64-65
  • 2.­67
  • 2.­72
  • 2.­74-75
  • 2.­77
  • 2.­80-84
  • 2.­87-96
  • 2.­98-106
  • 2.­109-110
  • n.­74
  • n.­205
  • n.­207
  • n.­211
  • g.­15
  • g.­19
  • g.­40
  • g.­52
  • g.­72
  • g.­120
  • g.­129
  • g.­133
  • g.­160
  • g.­175
g.­22

Brahmā

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

The personification of the universal force of Brahman, who became a higher deity than Indra, the supreme deity of the early Vedas.

Located in 6 passages in the translation:

  • 1.­2
  • 1.­22
  • 1.­35
  • 2.­67
  • 2.­71
  • g.­49
g.­30

deva

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

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

Located in 35 passages in the translation:

  • i.­35
  • i.­43
  • 1.­2
  • 1.­16
  • 1.­26
  • 1.­31
  • 1.­39
  • 1.­45
  • 1.­61
  • 1.­67
  • 1.­77-81
  • 1.­88
  • 2.­21-22
  • 2.­28
  • 2.­36
  • 2.­58
  • 2.­67
  • 2.­70-71
  • 2.­87
  • 2.­93-94
  • 2.­110
  • 2.­120
  • n.­21
  • g.­11
  • g.­13
  • g.­17
  • g.­49
  • g.­126
g.­49

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra

The lord of the devas, the principal deity in the Vedas. Indra and Brahmā were the two most important deities in the Buddha’s lifetime, and were later eclipsed by the increasing importance of Śiva and Viṣṇu.

Located in 10 passages in the translation:

  • 2.­104
  • n.­71
  • n.­80
  • n.­287
  • n.­356
  • g.­17
  • g.­22
  • g.­126
  • g.­159
  • g.­171
g.­57

Jetavana, Anāthapiṇḍada’s Park

Wylie:
  • dze ta'i tshal mgon med pa la zas sbyin pa'i kun dga’ ra ba
Tibetan:
  • ཛེ་ཏའི་ཚལ་མགོན་མེད་པ་ལ་ཟས་སྦྱིན་པའི་ཀུན་དགའ་ར་བ།
Sanskrit:
  • jetavanam anāthapiṇḍadasyārāmaḥ AO

Definition from the 84000 Glossary of Terms:

One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors.

Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.

Located in 2 passages in the translation:

  • 1.­1
  • g.­56
g.­72

mahāsattva

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

An epithet for an accomplished bodhisattva.

Located in 85 passages in the translation:

  • 1.­1
  • 1.­12-18
  • 1.­20-22
  • 1.­25-37
  • 1.­39-42
  • 1.­44
  • 1.­48
  • 1.­60-62
  • 1.­67-69
  • 1.­74
  • 1.­76
  • 1.­83-85
  • 1.­87-90
  • 2.­1
  • 2.­3
  • 2.­17
  • 2.­22-23
  • 2.­25-27
  • 2.­34-35
  • 2.­49
  • 2.­51
  • 2.­56-59
  • 2.­65
  • 2.­75
  • 2.­77
  • 2.­81
  • 2.­87-96
  • 2.­98-101
  • 2.­103-106
  • 2.­110
  • n.­72
g.­74

mahāvidyā

Wylie:
  • rig sngags chen mo
Tibetan:
  • རིག་སྔགས་ཆེན་མོ།
Sanskrit:
  • mahāvidyā
  • mahāvidyāmantra

Vidyā is synonymous with mantra.

Located in 8 passages in the translation:

  • i.­7
  • i.­43
  • 2.­53-54
  • 2.­62
  • 2.­74
  • 2.­77
  • g.­133
g.­79

maṇḍala

Wylie:
  • dkyil ’khor
Tibetan:
  • དཀྱིལ་འཁོར།
Sanskrit:
  • maṇḍala

In the higher tantras this is usually a diagram representing the details of the visualization of a deity and its palace and retinue. In the Kāraṇḍavyūha it is a simpler representation of a few deities, made of precious powders.

Located in 14 passages in the translation:

  • i.­28
  • i.­39
  • i.­43
  • 2.­52-56
  • n.­255-258
  • g.­40
  • g.­120
g.­99

nāga

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

In India, this was the cobra deity, which in Tibet was equated with water spirits and in China with dragons, neither country having cobras.

Located in 21 passages in the translation:

  • 1.­3
  • 1.­7
  • 1.­16
  • 1.­26
  • 1.­35
  • 1.­46
  • 1.­67
  • 1.­88
  • 2.­21
  • 2.­36
  • 2.­44
  • 2.­67
  • 2.­87
  • 2.­108
  • 2.­110
  • 2.­120
  • n.­23
  • n.­36
  • n.­38
  • n.­172
  • g.­134
g.­103

nirvāṇa

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

Definition from the 84000 Glossary of Terms:

In Sanskrit, the term nirvāṇa literally means “extinguishment” and the Tibetan mya ngan las ’das pa literally means “gone beyond sorrow.” As a general term, it refers to the cessation of all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence, as well as to the state in which all such rebirth and suffering has permanently ceased.

More specifically, three main types of nirvāṇa are identified. (1) The first type of nirvāṇa, called nirvāṇa with remainder (sopadhiśeṣanirvāṇa), is the state in which arhats or buddhas have attained awakening but are still dependent on the conditioned aggregates until their lifespan is exhausted. (2) At the end of life, given that there are no more causes for rebirth, these aggregates cease and no new aggregates arise. What occurs then is called nirvāṇa without remainder ( anupadhiśeṣanirvāṇa), which refers to the unconditioned element (dhātu) of nirvāṇa in which there is no remainder of the aggregates. (3) The Mahāyāna teachings distinguish the final nirvāṇa of buddhas from that of arhats, the nirvāṇa of arhats not being considered ultimate. The buddhas attain what is called nonabiding nirvāṇa (apratiṣṭhitanirvāṇa), which transcends the extremes of saṃsāra and nirvāṇa, i.e., existence and peace. This is the nirvāṇa that is the goal of the Mahāyāna path.

Located in 19 passages in the translation:

  • 1.­16
  • 1.­35
  • 1.­37
  • 1.­40
  • 1.­86
  • 2.­2
  • 2.­24
  • 2.­29-30
  • 2.­33-34
  • 2.­39
  • 2.­81-82
  • 2.­95
  • 2.­97
  • 2.­101
  • 2.­113
  • g.­18
g.­110

paṇḍita

Wylie:
  • mkhas pa
Tibetan:
  • མཁས་པ།
Sanskrit:
  • paṇḍita

An official title for a learned scholar in India.

Located in 4 passages in the translation:

  • i.­9
  • i.­12
  • 1.­35
  • g.­165
g.­120

Ratnapāṇi

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

In the Kāraṇḍavyūha he is, as well as being listed as present at Buddha Śākyamuni’s teachings, the one who is described in Śākyamuni’s memories as the bodhisattva who questions Buddha Vipaśyin. He is the principal bodhisattva being addressed by Śākyamuni in chapter 35 of the Avatamsaka Sūtra. In the early tantras he is one of the sixteen bodhisattvas in the dharmadhātu maṇḍala. In the higher tantras he is associated with the ratna family of Buddha Ratnasambhava.

Located in 10 passages in the translation:

  • i.­33
  • i.­43
  • 1.­1
  • 1.­27-28
  • 1.­30
  • 1.­33
  • 1.­35-37
g.­128

samādhi

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 20 passages in the translation:

  • i.­36
  • i.­41
  • i.­43
  • 1.­16
  • 2.­1-3
  • 2.­61
  • 2.­70
  • 2.­76
  • 2.­101-105
  • n.­155
  • n.­268
  • n.­338
  • g.­40
  • g.­130
g.­129

Samantabhadra

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

One of the eight principal bodhisattvas, he figures strongly in the Gaṇḍavyūha (the final chapter of the Avataṃsaka­sūtra) and in the Lotus Sūtra. His prominence in these sūtras is the reason why emphasis is placed on Avalokiteśvara’s superiority over him. (Not to be confused with the buddha in the Nyingma tradition.)

Located in 10 passages in the translation:

  • i.­41
  • i.­43
  • 1.­1
  • 2.­23
  • 2.­25
  • 2.­102-106
g.­131

saṃsāra

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

An unending series of unenlightened existences.

Located in 22 passages in the translation:

  • 1.­34-35
  • 1.­44
  • 1.­75
  • 1.­86
  • 2.­17
  • 2.­19
  • 2.­21
  • 2.­29
  • 2.­33-34
  • 2.­39
  • 2.­57
  • 2.­67-70
  • 2.­82
  • 2.­109
  • n.­199
  • g.­18
  • g.­103
g.­133

Sarva­nīvaraṇa­viṣkambhin

Wylie:
  • sgrib pa thams cad rnam par sel ba
Tibetan:
  • སྒྲིབ་པ་ཐམས་ཅད་རྣམ་པར་སེལ་བ།
Sanskrit:
  • sarva­nīvaraṇavi­ṣkambhin

One of the eight great bodhisattvas. In particular, he has an important role in the Lotus Sūtra, in which Buddha Śākyamuni sends him to Vārāṇasī to see Avalokiteśvara. This is paralleled in the Kāraṇḍavyūha, in which he is sent to Vārāṇasī to obtain Avalokitesvara’s mahāvidyā.

Located in 55 passages in the translation:

  • s.­1
  • i.­33
  • i.­36-37
  • i.­39-40
  • i.­43
  • 1.­1
  • 1.­12-13
  • 1.­17
  • 1.­20-22
  • 1.­25-26
  • 1.­38-39
  • 2.­1
  • 2.­17
  • 2.­20-24
  • 2.­26-29
  • 2.­35
  • 2.­39
  • 2.­41
  • 2.­60
  • 2.­62
  • 2.­64-66
  • 2.­69
  • 2.­72
  • 2.­75-78
  • 2.­86
  • 2.­88-90
  • 2.­96-99
  • 2.­101-102
  • 2.­107
  • 2.­110
g.­144

Śrāvastī

Wylie:
  • mnyan du yod pa
Tibetan:
  • མཉན་དུ་ཡོད་པ།
Sanskrit:
  • śrāvastī

The capital of Kośala, a kingdom in what is now Uttar Pradesh, where Buddha Śākyamuni spent most of his life. There are differing explanations for the name, including that it was founded by King Śrāvasta or that it was named after a rishi, Sāvattha, who lived there.

Located in 1 passage in the translation:

  • 1.­1
g.­153

sūtra

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

Generally used for pithy statements, rules, and aphorisms, for the Buddha’s non-tantric teachings in general, and as one of the twelve aspects of the Dharma, it means “teaching given in prose.”

Located in 72 passages in the translation:

  • s.­1
  • i.­1
  • i.­3-7
  • i.­9-10
  • i.­14-20
  • i.­22-26
  • i.­30-34
  • i.­37
  • i.­42-43
  • 1.­19
  • 1.­36-37
  • 1.­41
  • 1.­71-75
  • 1.­91
  • 2.­19-21
  • 2.­72
  • 2.­85
  • 2.­107-109
  • 2.­121
  • n.­18
  • n.­104
  • n.­129
  • n.­287-288
  • n.­297
  • n.­299
  • n.­326
  • n.­328
  • g.­6
  • g.­15
  • g.­16
  • g.­32
  • g.­40
  • g.­71
  • g.­109
  • g.­115
  • g.­129
  • g.­133
  • g.­134
  • g.­149
  • g.­160
  • g.­175
  • g.­185
g.­165

upādhyāya

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

A personal preceptor and teacher. In Tibet, it has also come to mean a learned scholar, the equivalent of a paṇḍita, but that is not the intended meaning in the Kāraṇḍavyūha.

Located in 5 passages in the translation:

  • i.­10
  • 1.­55
  • 2.­77
  • c.­1
  • n.­295
g.­171

vajra

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

The word vajra refers to the “thunderbolt,” the indestructible and irresistible weapon that first appears in Indian literature in the hand of the Vedic deity Indra. As a symbol of indestructibility and great power it is used in the Kāraṇḍavyūha to describe the qualities of the maṇi mantra.

Located in 13 passages in the translation:

  • 1.­18
  • 2.­2
  • 2.­37
  • 2.­61
  • 2.­67
  • 2.­70
  • 2.­101
  • 2.­103
  • 2.­119
  • n.­221
  • n.­224
  • n.­338
  • g.­175
g.­175

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 he speaks inappropriately to the Buddha. His identity as a bodhisattva did not take place until the rise of the Mantrayāna in such sūtras as the Kāraṇḍavyūha. However, although listed (paradoxically along with Avalokiteśvara) as being in the assembly that hears the teaching of this sūtra, in the sūtra itself he is grouped with the worldly spirits that Avalokiteśvara frightens.

Located in 3 passages in the translation:

  • i.­6
  • 1.­1
  • 1.­16
g.­176

Vārāṇasī

Wylie:
  • khor mor ’jigs
Tibetan:
  • ཁོར་མོར་འཇིགས།
Sanskrit:
  • vārāṇasī

Also known as Benares, the oldest city of northeast India in the Gangetic plain. It was once the capital of its own small kingdom and was known by various names. It was an important religious center, as well as a major city in India, even during the time of the Buddha. The name may derive from being where the Varuna and Assi rivers flow into the Ganges.

Located in 13 passages in the translation:

  • s.­1
  • i.­2
  • i.­35
  • i.­40
  • i.­43
  • 1.­83
  • 2.­62
  • 2.­66-67
  • 2.­113
  • n.­365
  • g.­61
  • g.­133
g.­184

Vipaśyin

Wylie:
  • lhag mthong
Tibetan:
  • ལྷག་མཐོང་།
Sanskrit:
  • vipaśyin

The first of the seven buddhas, with Śākyamuni as the seventh.

Located in 6 passages in the translation:

  • i.­33
  • i.­43
  • 1.­21
  • 1.­24
  • n.­18
  • g.­120
g.­185

Viṣṇu

Wylie:
  • khyab ’jug
Tibetan:
  • ཁྱབ་འཇུག
Sanskrit:
  • viṣṇu

One of the central gods in the Hindu pantheon today. He had not yet risen to an important status during the Buddha’s lifetime and only developed his own significant following in the early years of the common era. Vaishnavism developed the theory of ten emanations, or avatars, the ninth being the Buddha. His emanation as a dwarf plays an important role in this sūtra. The Sanskrit etymology of the name is uncertain, but it was already in use in the Vedas, where he is a minor deity, and has been glossed as “one who enters (everywhere).”

Located in 14 passages in the translation:

  • i.­20
  • i.­25
  • i.­33-34
  • i.­43
  • 2.­67
  • 2.­71
  • n.­113
  • g.­17
  • g.­29
  • g.­43
  • g.­49
  • g.­100
  • g.­150
g.­190

yakṣa

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

A class of supernatural beings, often represented as the attendants of 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 20 passages in the translation:

  • i.­6
  • i.­34
  • i.­43
  • 1.­16
  • 1.­26
  • 1.­35
  • 1.­67
  • 1.­69-70
  • 1.­74
  • 1.­76
  • 1.­88
  • 2.­21
  • 2.­36
  • 2.­58
  • 2.­67
  • 2.­87
  • 2.­110
  • 2.­120
  • g.­175
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    84000. (2025) The Basket’s Display (Kāraṇḍa­vyūha, za ma tog bkod pa, Toh 116). (Peter Alan Roberts and team, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh116.Copy

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