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ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོའི་མདོ།

The King of Samādhis Sūtra
Glossary

Samādhi­rāja­sūtra
འཕགས་པ་ཆོས་ཐམས་ཅད་ཀྱི་རང་བཞིན་མཉམ་པ་ཉིད་རྣམ་པར་སྤྲོས་པ་ཏིང་ངེ་འཛིན་གྱི་རྒྱལ་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa ting nge ’dzin gyi rgyal po zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The King of Samādhis, the Revealed Equality of the Nature of All Phenomena”
Ārya­sarva­dharma­svabhāva­samatāvipañcita­samādhi­rāja­nāma­mahā­yāna­sūtra

Toh 127

Degé Kangyur, vol. 55 (mdo sde, da), folios 1.b–170.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Śrīlendrabodhi
  • Lotsawa Bandé Dharmatāśīla

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 1.45.35 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 4 sections- 4 sections
· History of the Sūtra
· The Contents
· The Translation
· Outline
tr. The Translation
+ 40 chapters- 40 chapters
1. The Introduction
2. Śālendrarāja
3. Praise of the Buddha’s Qualities
4. Samādhi
5. Ghoṣadatta
6. Cultivating the Samādhi
7. The Attainment of Patience
8. Buddha Abhāva­samudgata
9. The Patience of the Profound Dharma
10. The Entry into the City
11. Becoming a Keeper of the Sūtra
12. The Training According to the Samādhi
13. The Teaching of the Samādhi
14. The Buddha’s Smile
15. The Elucidation of the Buddha’s Smile
16. The Past
17. The Entranceway to the Samādhi That Is Taught by Many Buddhas
18. The Entrustment of the Samādhi
19. The Teaching of the Inconceivable Dharma of the Buddha
20. Indra­ketu­dhvaja­rāja
21. The Past
22. The Teaching on the Body
23. The Teaching on the Tathāgata’s Body
24. The Inconceivable Tathāgata
25. Engaging in Discernment
26. Rejoicing
27. The Benefits of Generosity
28. The Teaching on Correct Conduct
29. Ten Benefits
30. Tejaguṇarāja
31. Benefits
32. The Teaching on the Nature of All Phenomena
33. The Benefits of Possessing the Sūtra
34. Kṣemadatta
35. Jñānāvatī
36. Supuṣpacandra
37. Teaching the Aggregate of Correct Conduct
38. Yaśaḥprabha
39. Restraint of the Body, Speech, and Mind
40. [Untitled]
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 5 sections- 5 sections
· Tibetan Editions of the Samādhirājasūtra
· Sanskrit Editions of the Samādhirājasūtra
· Other canonical references
+ 2 sections- 2 sections
· Kangyur
· Tengyur
· Non-Canonical Tibetan Sources
· Western Publications
g. Glossary

s.

Summary

s.­1

This sūtra, much quoted in later Buddhist writings for its profound statements especially on the nature of emptiness, relates a long teaching given by the Buddha mainly in response to questions put by a young layman, Candraprabha. The samādhi that is the subject of the sūtra, in spite of its name, primarily consists of various aspects of conduct, motivation, and the understanding of emptiness; it is also a way of referring to the sūtra itself. The teaching given in the sūtra is the instruction to be dedicated to the possession and promulgation of the samādhi, and to the necessary conduct of a bodhisattva, which is exemplified by a number of accounts from the Buddha’s previous lives. Most of the teaching takes place on Vulture Peak Mountain, with an interlude recounting the Buddha’s invitation and visit to Candraprabha’s home in Rājagṛha, where he continues to teach Candraprabha before returning to Vulture Peak Mountain. In one subsequent chapter the Buddha responds to a request by Ānanda, and the text concludes with a commitment by Ānanda to maintain this teaching in the future.


ac.

Acknowledgements

ac.­1

Translated from the Tibetan, with reference to Sanskrit editions, by Peter Alan Roberts. The Chinese consultant was Ling-Lung Chen. Edited by Emily Bower and Ben Gleason.

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


ac.­2

The generous donation of an anonymous donor, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

i.­1

The Samādhi­rāja­sūtra, or King of Samādhis Sūtra, is one of the earlier Mahāyāna sūtras to appear in India. It contains teachings on emptiness, bodhisattva conduct, and mendicancy, as well as tales of previous lifetimes and prophecies for the future. Its teaching on emptiness is much quoted by such Mādhyamaka masters as Candrakīrti and Śāntideva, as well as in later Buddhist literature.

History of the Sūtra

The Contents

The Translation

Outline


Text Body

The Translation
The Mahāyāna Sūtra
The King of Samādhis, the Revealed Equality of the Nature of All Phenomena

1.
Chapter 1

The Introduction

[F.1.b] [B1]


1.­1

I pay homage to all the buddhas and bodhisattvas.8


1.­2

Thus did I hear at one time: The Bhagavān was residing at Vulture Peak Mountain in Rājagṛha together with a great bhikṣu saṅgha of a full hundred thousand bhikṣus, and together with eighty quintillion9 bodhisattvas,10 all of whom had one rebirth remaining, were renowned for their higher cognitions,11 and had gathered there from the worlds in the ten directions; they had complete mastery12 of the dhāraṇīs13 and sūtras; they satisfied all beings with the gift of the Dharma; they were skilled in speaking of the wisdom of the higher cognitions; they had attained the highest perfection of all the highest perfections; [F.2.a] they were skilled in the knowledge of remaining in all bodhisattva samādhis and samāpattis; they had been praised, extolled, and lauded by all the buddhas;14 they were skilled in miraculously going to all buddha realms; they were skilled in the knowledge of terrifying all māras;15 they were skilled in the correct knowledge of the nature of all phenomena; they were skilled in the knowledge of the higher and lower capabilities of all beings; they were skilled in the knowledge of accomplishing the activity of offering to all the buddhas; they were unstained by any of the worldly concerns; they had perfectly adorned bodies, speech, and minds;16 they wore the armor of great love and great compassion; they had great undiminishing diligence throughout countless eons; they roared the great lion’s roar; they could not be defeated by any opponent;17 they were sealed with nonregression; and they had received the consecration of the Dharma from all buddhas.18 They were the bodhisattva mahāsattvas Meru, Sumeru, Mahāmeru,19 Meru­śikhara­dhara,20 Meru­pradīpa­rāja, Merukūṭa, Merudhvaja, Merurāja,21 Meru­śikhara­saṁghaṭṭana­rāja,22 Merusvara, Megharāja, Dundubhisvara, Ratnapāṇi,23 Ratnākara, Ratnaketu, Ratnaśikhara, Ratnasaṁbhava, Ratnaprabhāsa, Ratnayaṣṭi, Ratna­mudrā­hasta, Ratnavyūha, Ratnajāli, Ratnaprabha, Ratnadvīpa, [F.2.b] Ratiṁkara, Dharmavyūha, Vyūharāja, Lakṣaṇa­samalaṁkṛta, Svaravyūha, Svara­viśuddhi­prabha, Ratnakūṭa, Ratnacūḍa,24 Daśa­śata­raśmihutārci,25 Jyotirasa, Candrabhānu, Saha­cittotpāda­dharma­cakra­pravartin, and Śubha­kanaka­viśuddhi­prabha, the bodhisatta mahāsattva Satatam­abhayaṁdad,26 and all the bodhisattva mahāsattvas of the Good Eon, such as the bodhisattva mahāsattva Ajita,27 and the sixty with incomparable minds,28 such as Mañjuśrī, and the sixteen good beings,29 such as Bhadrapāla,30 and the Four Mahārājas and the other Cāturmahā­rāja­kāyika devas, and so on31 up until Brahmā and the other Brahmakāyika devas. In addition there were also devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, who were all illustrious32 and renowned as being very powerful.33


2.
Chapter 2

Śālendrarāja

2.­1

Then the Bhagavān said to the youth Candraprabha, “Young man, I remember that in the past, when I was practicing the conduct of a bodhisattva, I became a cakravartin. I desired this samādhi and I desired to attain quickly the highest, complete enlightenment of perfect buddhahood. For many hundred thousand quintillions172 of eons on this Vulture Peak Mountain I served, venerated, revered, honored, worshiped, and made offerings to many countless, innumerable tathāgatas, arhats, perfectly enlightened buddhas with the presentation of many hundred thousand quintillions of every kind of jewel, and various kinds of beautiful flowers, incense, perfume, garlands, ointments, powders, parasols, banners, flags, music, musical instruments, flags of victory, and precious monasteries.173


3.
Chapter 3

Praise of the Buddha’s Qualities

3.­1

Then the Bhagavān said to the youth Candraprabha, “Young man, therefore, if bodhisattva mahāsattvas wish to teach the buddha qualities as described by the Tathāgata, the arhat, the perfectly enlightened Buddha, without any loss of meaning or words, and for all their words to come forth as those of the Buddha, then those bodhisattva mahāsattvas, young man, [F.10.a] should, for the sake of all beings, obtain197 this samādhi, understand198 it, preserve it,199 recite it to others,200 promote it,201 proclaim it,202 chant it,203 meditate on it with unadulterated204 meditation, promulgate it,205 and make it widely known to others.206


4.
Chapter 4

Samādhi

4.­1

Then the youth Candraprabha [F.12.b] rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee with palms placed together, he bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”


5.
Chapter 5

Ghoṣadatta

5.­1

Then the Bhagavān again addressed the youth Candraprabha, saying, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should think that they are like someone whose hair and clothes are on fire, and they should cast off father, mother, [F.14.b] son, daughter, family, kinsmen, relatives, kindred, wife, and so on, as if they were fire, throw away all the pleasures of a kingdom as if they were a lump of phlegm, turn toward solitude, and depart from home.


6.
Chapter 6

Cultivating the Samādhi

6.­1

The Bhagavān now said to the youth Candraprabha,300 “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should cultivate this samādhi.

6.­2

“Young man, what is the cultivation of this samādhi? [F.18.b] Young man, bodhisattva mahāsattvas with a compassionate mind are dedicated to making offerings to the tathāgatas, whether living or passed into nirvāṇa, of Dharma robes, alms, seat and bedding, medicines for when ill, and of monastic utensils, and of flowers, incense, perfume, garlands, ointments, aromatic powders, clothing, parasols, banners, and flags, and of music and musical instruments. They dedicate that root of merit to the attainment of samādhi. They do not make offerings to a tathāgata with the hope for anything at all‍—not with the hope for anything they desire, nor with the hope for any enjoyment, nor with the hope for a higher existence, nor with the hope for followers‍—but do so with the Dharma in mind. They do not even, with that wish, perceive the Tathāgata as the dharmakāya, let alone perceiving him as the rūpakāya.


7.
Chapter 7

The Attainment of Patience

7.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should become skilled in the wisdoms of the three kinds of patience. They should know the first patience. They should know the second patience. They should know the third patience. They should become skilled in the differences between the three kinds of patience and skilled in the differences between the wisdoms of the three kinds of patience.


8.
Chapter 8

Buddha Abhāva­samudgata

8.­1

Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should become skilled in the wisdom of the nonexistent nature of all phenomena.

8.­2

“Young man, what is being skilled in the wisdom of the nonexistent nature of all phenomena? Bodhisattva mahāsattvas know that all phenomena have no existence, have no essence, have no attributes, have no characteristics, have no origin, have no cessation, have no words, are empty, are primordial peace, and are pure by nature.


9.
Chapter 9

The Patience of the Profound Dharma

9.­1

Then the Bhagavān said to the youth Candraprabha, [F.24.b] “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood and liberate all beings from the ocean of existence should hear this king of samādhis, in which the equality of the nature of all phenomena is revealed, which is praised by all the buddhas and is the mother of the tathāgatas. They should obtain it, preserve it, understand it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.


10.
Chapter 10

The Entry into the City

10.­1

The Bhagavān then said to the youth Candraprabha, “Therefore, young man, you should be someone who makes practice essential, and always trains in that way. Why is that? Young man, bodhisattva mahāsattvas who make practice essential will not even find it difficult to attain the highest, complete enlightenment of perfect buddhahood, not to mention attaining this samādhi.”


11.
Chapter 11

Becoming a Keeper of the Sūtra

11.­1

The Bhagavān came to the street on which was the home of the youth Candraprabha, and soon arrived at the home of the youth Candraprabha. Once he had arrived, he sat on the seat prepared for him. The saṅgha of bodhisattvas and the saṅgha of bhikṣus also sat on the appropriate seats that had been arranged for each of them.

11.­2

Then the youth Candraprabha, knowing that the Bhagavān, the saṅgha of bodhisattvas, and the saṅgha of bhikṣus were seated, [F.39.b] himself presented and served a series of great offerings: numerous excellent foods, with hundreds of flavors to savor as they chewed, licked, sucked, and drank.


12.
Chapter 12

The Training According to the Samādhi

12.­1

“Young man, those are the qualities and benefits that bodhisattvas who know the nature of all phenomena will have. They will describe the true, excellent qualities of the tathāgatas. They will not falsely say that which is untrue about the tathāgatas. Why is that? It is because they know perfectly that nature, which is the nature through which a tathāgata comes to be.531 They know the infinite qualities of a buddha. Why is that? Young man, the qualities of a buddha are infinite, inconceivable, beyond thought. They cannot be conceived or measured. Why is that? The mind, young man, is taught to be without a nature of its own,532 to be without form.533 Young man, that nature of the mind is also the nature of the qualities of a buddha. That nature of the qualities of a buddha is also the nature of the tathāgatas, and that is the nature of all phenomena.


13.
Chapter 13

The Teaching of the Samādhi

13.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should be skilled in teaching this samādhi.

13.­2

“Young man, what is the teaching of this samādhi? It is the true nature of all phenomena; it is equality; it is the absence of inequality; it is devoid of notions; it is devoid of concepts; it is devoid of creation; it is devoid of arising; it is devoid of production; it is devoid of cessation; it is the termination of notions, concepts, and assumptions; it is devoid of an object for the mind; it is devoid of a focus of the mind;547 it is the termination of designations; it is the termination of concepts from analysis; it is the termination of desire, anger, and ignorance; it is without a limited or limitless focus of the mind; it is the termination of any focus of the mind; it is the knowledge of the nature of the skandhas, dhātus, and āyatanas; it is the state of accomplishing the field of activity that is the performance of the conduct of mindfulness, understanding, comprehension, conscience, and stability; it is the level of freedom from corruptions;548 it is the level of peace; it is the termination of all conceptual elaboration; it is the training of all bodhisattvas; it is the field of activity of all tathāgatas; [F.45.a] and it is the perfection of all good qualities.


14.
Chapter 14

The Buddha’s Smile

14.­1

Then the youth Candraprabha rose from his seat, removed his robe from one shoulder, and, kneeling on his right knee, [F.46.b] with palms placed together he bowed toward the Bhagavān and said to him,569 “Bhagavān, it is marvelous that the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha has taught the equality that is the nature of all phenomena, which is the samādhi that all bodhisattvas train in.


15.
Chapter 15

The Elucidation of the Buddha’s Smile

15.­1

At that time the Bhagavān spoke these appropriate verses to Bodhisattva Maitreya:

15.­2
“This youth, Candraprabha,
Has praised the Buddha with unequaled joy.
He described the unique superior qualities of the buddhas.
All the time he is reciting their praises.613 {1}
15.­3
“In this very city of Rājagṛha in the past
He has seen ten thousand million buddhas.
In the presence of all those jinas
He asked about this supreme samādhi of peace. {2}

16.
Chapter 16

The Past

16.­1

The Bhagavān then said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas thus wish to liberate all beings from all the suffering of existence. They wish to establish beings in the noble, unsurpassable bliss and joy of samādhi. Therefore they should hear this king of samādhis, the revealed equality of the nature of all phenomena, obtain it, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.


17.
Chapter 17

The Entranceway to the Samādhi That Is Taught by Many Buddhas

17.­1

When the Bhagavān had finished speaking, the bodhisattva mahāsattva Maitreya, who was seated there, in his mind recited this verse to the Bhagavān.637

17.­2
“I am going, Tathāgata,638 to the king of mountains,
Gṛdhrakūṭa, which is always the residence of the buddhas.
When I have gone there, lamp of the world,639
I will make inconceivable offerings to you.” {i}

18.
Chapter 18

The Entrustment of the Samādhi

18.­1

The Bhagavān said to the youth Candraprabha, “Young man, in that way know that there are four beneficial qualities possessed by bodhisattva mahāsattvas who obtain this samādhi, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, and make it widely known to others.

18.­2

“What are those four beneficial qualities? They will be unsurpassable in merit, they will be undefeatable by opponents, they will have unlimited wisdom, and they will have unending confidence of speech.


19.
Chapter 19

The Teaching of the Inconceivable Dharma of the Buddha

19.­1

The Bhagavān said to the youth Candraprabha, “Young man, in that way bodhisattva mahāsattvas, having heard the inconceivable and measureless benefits of the qualities that come from the samādhi, the revealed equality of the nature of all phenomena, through wishing not to be fearful, wishing not to be terrified, and not to be gripped by terror, will become learned in the teaching of the inconceivable Dharma of the Buddha. Aspire to the inconceivable Dharma of the Buddha. Be wise in asking questions about the inconceivable Dharma of the Buddha. Be wise in seeking the inconceivable Dharma of the Buddha. Do not be fearful, do not be terrified, and do not be gripped by terror on hearing the inconceivable Dharma of the Buddha.” [F.67.b]


20.
Chapter 20

Indra­ketu­dhvaja­rāja

20.­1

Then the Bhagavān said to the youth Candraprabha, “Young man, in that way bodhisattva mahāsattvas who wish for this Dharma teaching of entering great compassion and wish to attain the highest, complete enlightenment of perfect buddhahood quickly should rely upon all roots of merit, training, qualities, and completely pure conduct.

20.­2

“Bodhisattva mahāsattvas who have few involvements, avoid bad companions, rely on kalyāṇamitras, have an inquiring nature, unrelentingly seek the Dharma, have the Dharma as their goal, desire the Dharma, delight in the Dharma, obtain the Dharma, and practice the Dharma in accord with the Dharma will, young man, develop great compassion for beings and will develop the aspiration for the highest, complete enlightenment.


21.
Chapter 21

The Past

21.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas should entertain no misgivings about all the teachings on the root of merits, the training, and the qualities.759 They should have few involvements, avoid bad companions, rely on kalyāṇamitras, have an inquiring nature, unrelentingly seek the Dharma, have the Dharma as their goal, desire the Dharma, delight in the Dharma, obtain the Dharma, and practice the Dharma in accord with the Dharma. They should perceive every buddha and bodhisattva as the teacher. They should with joy and veneration perceive as the teacher the person from whom they hear this Dharma teaching.


22.
Chapter 22

The Teaching on the Body

22.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should have no attachment to their life or body. Why is that? Because, young man, beings accomplish bad actions due to attachment to their lives and bodies.783


23.
Chapter 23

The Teaching on the Tathāgata’s Body

23.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should not know the Tathāgata to be the rūpakāya.785 Why is that? It is because the Buddha Bhagavān manifests because of the dharmakāya and does not manifest because of the rūpakāya. [F.74.a]


24.
Chapter 24

The Inconceivable Tathāgata

24.­1

Then the Bhagavān said to the youth Candraprabha, [F.76.b] “Young man, aspiring bodhisattva mahāsattvas think, ‘How can I make manifest the four discernments? What are these four? They are the discernment of meaning, the discernment of phenomena, the discernment of definitions, and the discernment of eloquence. I shall manifest these four!’ On having this thought, young man, bodhisattva mahāsattvas should obtain this samādhi, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, and make it widely known to others.


25.
Chapter 25

Engaging in Discernment

25.­1

“Young man, how do bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, attain the highest, complete enlightenment?

“Young man, bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, do not perceive enlightenment as other than form. They do not approach enlightenment as other than form. They do not seek enlightenment as other than form. They do not attain enlightenment as other than form. They do not inspire beings to an enlightenment that is other than form. They do not see a tathāgata as other than form. They see a tathāgata in this way: ‘The Tathāgata is the fearlessness that is the nature of form.’ They do not see the tathāgata as other than form, as other than the nature of form. They do not see the nature of form as other than the tathāgata. The nature of that which is called form and that of the tathāgata are nondual. The bodhisattva mahāsattvas who see in that way are engaging in the discernment of phenomena.


26.
Chapter 26

Rejoicing

26.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should be skillful in methods. [F.87.a]882

26.­2

“Young man, in what way should bodhisattva mahāsattvas be skillful in methods? For that, young man, bodhisattva mahāsattvas focus their minds upon all beings. Those bodhisattva mahāsattvas rejoice in whatever roots of merit and accumulations of merit all beings have. Three times every day and three times every night they rejoice in whatever roots of merit and accumulations of merit all beings have, and the roots of merit and accumulation of merit that come from their taking omniscience as the focus of their aspiration they donate to all beings.


27.
Chapter 27

The Benefits of Generosity

27.­1

Then the Bhagavān said to the youth Candraprabha, “Young man, as it has been said, ‘Be careful,’ you, young man, should consequently train in that way. Why is that? Because, young man, for bodhisattva mahāsattvas who are careful, the highest, complete enlightenment is not difficult to attain, let alone this samādhi.

27.­2

“Young man, in what way should bodhisattva mahāsattvas be careful? For that, young man, bodhisattva mahāsattvas should have perfectly pure conduct. Young man, in what way should bodhisattva mahāsattvas have perfectly pure conduct? For that, young man, bodhisattva mahāsattvas who have perfectly pure conduct, never separating from an all-knowing mind, should practice the six perfections. Listen, for I shall teach you their benefits.


28.
Chapter 28

The Teaching on Correct Conduct

28.­1

“Young man, there are ten benefits for bodhisattva mahāsattvas from perfectly pure, correct conduct. What are the ten benefits? They are: [1] they devote890 themselves to wisdom and perfect it; [2] they follow the example of the buddhas; [3] they do not criticize the wise; [4] they do not waver from their vows; [5] they maintain their practice; [6] they turn away891 from saṃsāra; [7] they are led to attain nirvāṇa;892 [8] they live without faults arising; [F.89.a] [9] they attain samādhi; and [10] they will never be poor.893


29.
Chapter 29

Ten Benefits

29.­1

“Young man, there are ten benefits for bodhisattva mahāsattvas from maintaining patience and being kind. [F.89.b] What are these ten? They are: [1] they are not burned by fire; [2] they are not slain by weapons; [3] they are not affected by poison; [4] they do not drown in water; [5] the devas protect them; [6] they attain a body adorned by the primary signs of a great being; [7] all the doorways to their rebirth in lower existences are closed; [8] it is not difficult for them to be reborn in the paradise of Brahmā; [9] they are happy day and night; and [10] their physical sensations of comfort and pleasure are never lost.


30.
Chapter 30

Tejaguṇarāja

30.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, you should train in this way, thinking, ‘I will abandon even the pleasures of the kingship of a divine cakravartin and enter homelessness.’

30.­2

“Young man, having entered homelessness you should maintain the disciplines of mendicancy, live in solitude, and develop perfect mildness and patience.


31.
Chapter 31

Benefits

31.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who think, ‘I shall understand the languages of all beings and, knowing their higher or lesser capabilities, I will teach them the Dharma,’ those bodhisattva mahāsattvas should listen to the samādhi, the revealed equality of the nature of all phenomena, learn it, understand it, keep it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.”


32.
Chapter 32

The Teaching on the Nature of All Phenomena

32.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wonder, ‘How can I know the nature of all phenomena?’ should listen to this samādhi, the revealed equality of the nature of all phenomena, learn it, understand it, keep it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.”


33.
Chapter 33

The Benefits of Possessing the Sūtra

33.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish to train in purifying1056 the great higher cognition of all phenomena should listen to the samādhi, the revealed equality of the nature of all phenomena, learn it, understand it, keep it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.1057


34.
Chapter 34

Kṣemadatta

34.­1

Then the Bhagavān said to the youth Candraprabha,1161 “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should abide in the absence of attributes and be dedicated to making vast offerings to a present tathāgata or to the stūpa of a tathāgata who has passed into nirvāṇa.


35.
Chapter 35

Jñānāvatī

35.­1

Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should plant roots of merit and apply themselves to practicing generosity through the Dharma or generosity through material things.

35.­2

“Those bodhisattva mahāsattvas should dedicate that generosity through four prayers of dedication.


36.
Chapter 36

Supuṣpacandra

36.­1

Then at that time Brother Ānanda rose from his seat, [F.125.b] removed his robe from one shoulder, and, kneeling on his right knee, with palms placed together he bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”


37.
Chapter 37

Teaching the Aggregate of Correct Conduct

37.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood should hear the samādhi, the revealed equality of the nature of all phenomena, should obtain it, study it, keep it, recite it, disseminate it, transmit it, chant it, meditate on it with unadulterated meditation, and in other ways make it widely known. They should also maintain the aggregate of correct conduct.”


38.
Chapter 38

Yaśaḥprabha

38.­1

Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for these and countless other wonderful1336 and marvelous bodhisattva qualities, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should hear this revealed equality of the nature of all phenomena samādhi and obtain it, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it,1337 and make it widely known to others. [F.146.a]


39.
Chapter 39

Restraint of the Body, Speech, and Mind

39.­1

Then the Bhagavān [F.151.a] said to the youth Candraprabha, “Therefore, young man, you should train by thinking, ‘I shall have self-control through physical restraint.’

39.­2

“Young man, what is meant by physical restraint? That which is called ‘physical restraint’ is the physical restraint through which bodhisattva mahāsattvas are free of attachment to all phenomena.


40.
Chapter 40

[Untitled]

40.­1

“Young man, what is purity of action? Seeing the three existences as being like a dream and becoming free of desire. Young man, that is purity of action.

40.­2

“Young man, what is the transcendence of the mind’s fixation on perceptions? It is knowing that the skandhas, dhātus, and āyatanas are like illusions, and renouncing them. That is the transcendence of the mind’s fixation on perceptions.


c.

Colophon

c.­1

The Indian preceptor Śrīlendrabodhi, and the chief editor Lotsawa Bandé Dharmatāśīla, translated and revised this work. It was later modified and finalized in terms of the new translation.


ab.

Abbreviations

BHS Buddhist Hybrid Sanskrit.
Chinese Sixth century Chinese translation by Narendrayaśas (see introduction, i.­7).
Commentary Mañjuśrīkīrti (see bibliography).
Gilgit Sixth to seventh century Sanskrit manuscript (see introduction i.­9 and bibliography under Dutt).
Hodgson Later Nepalese Sanskrit manuscript (see introduction i.­9 and bibliography under Dutt).
Matsunami Matsunami’s Sanskrit edition (see bibliography).
Shastri Later Nepalese Sanskrit manuscript (see introduction i.­9 and bibliography under Dutt).
Vaidya Vaidya’s Sanskrit edition (see bibliography).

n.

Notes

n.­1
According to the BHS vipañcita. The Tibetan translates as rnam par spros pa.
n.­2
See Dharmachakra Translation Committee, trans., The Teaching on the Effulgence of Light, Toh 55 (84000: Translating the Words of the Buddha, 2022).
n.­3
Toh 129, see bibliography.
n.­4
Brian Houghton Hodgson (1801–1894) was a linguist, ethnologist, naturalist, and diplomat who lived in Nepal from 1824 to 1844, becoming British Resident; among his many other activities, he studied and collected Sanskrit Buddhist texts. Haraprasad Shastri (1853–1931) was an Indian Sanskrit scholar and historian who visited Nepal several times, also collecting and publishing manuscripts. Both scholars were associated with the Asiatic Society in Kolkata. The Sanskrit edition of the sūtra published by Dutt (as one of a series centered on the Gilgit manuscripts; see bibliography) is not only based on the Gilgit manuscript, but also represents the Hodgson and Shastri manuscripts, which Dutt refers to, respectively, as manuscripts A and B.
n.­5
Vibhuticandra; dpal bde mchog gi dkyil ’khor kyi cho ga; Śrī-samvara-maṇḍala-vidhi. Toh 1511, Degé Tengyur, Vol. 22, (rgyud, zha), 322b. 308b–334a.
n.­6
The Yogacāra tradition of Asaṅga and his followers has philosophical viewpoints quite distinct from those of the Mādhyamika tradition, of which Candrakīrti was perhaps the most uncompromising proponent.
n.­7
The Tibetan of the quote is: nga ’das lo ni nyis stong na / gdong dmar yul du bstan pa ’byung / spyan ras gzigs kyi gdul byar ’gyur / de yi bstan pa’i snyigs ma la / byang chub sems dpa’ seng ge’i sgra / karma pa zhes ba ba ’byung / ting ’dzin dbang thob ’gro ba ’dul / mthong thos dran regs bde la bkod (Rinchen Palzang, p. 650).
n.­8
This line of homage, as is customary for Kangyur texts, was added by the Tibetan translators, and therefore does not appear in the Sanskrit or Chinese. The Gilgit Sanskrit manuscript has 12 initial verses, Hodgson 14 verses, and Shastri 43 verses, none of which are in the Tibetan.
n.­9
This number depends on whether niyuta is taken to mean “one million,” as in Classical Sanskrit, or “a hundred thousand million,” as is found in BHS. The Tibetan has chosen the latter meaning, translating it as khrag khrig. Therefore the resulting number in Tibetan is “ten million [times] a hundred thousand million times eighty,” i.e., eighty million million million (eighty quintillion in the American or short scale system) (bye ba khrag khrig phrag brgyad bcu, apparently translating koṭiniyutena aśityā). The translation of the commentary by Mañjuśrīkīrti, however, has khrag khrig phrag brgyad bcu: “a hundred thousand million times eighty,” which would be eight million million, i.e., eight trillion. The Vaidya Sanskrit edition has niyuta­śata­sahasrena aśītyā which would be literally “a hundred thousand million [times] a hundred [times] a thousand times eighty,” which comes to eight hundred thousand million million, i.e., eight hundred thousand trillion. However if niyuta is taken as only one million, this would be eight million million, i.e., eight trillion, which would agree with the resulting number in Mañjuśrīkīrti’s commentary. The Dutt edition of the Gilgit manuscript has aśityā ca bodhisattva-niyutaiḥ and accordingly the translation of Gómez et al. is “eighty million,” where niyuta has presumably been given the value of one million. The Chinese simply transliterates as na-yo-ta. The Chinese tradition gives numerous, widely differing explanations of what this number means.
n.­10
In the Chinese the description of the bodhisattvas and the list of names do not appear. The Chinese continues at this point with Ajita.
n.­11
According to the BHS abhi­jñābhijñātair. The Tibetan, translating both abhijña and abhijñāta as mngon par shes pa, has mngon par shes pas mngon par shes pa. However, the translation of the commentary has a preferable translation of the second abhijñāta: rab tu grags pa.
n.­12
According to the BHS gatiṃgata. The Tibetan translates as rtogs par khong du chud pa.
n.­13
According to the commentary these are not only the dhāraṇī in recited form, but comprise the four kinds of retention (dhāraṇī): the recited dhāraṇī sentences and phrases themselves, the retention of the memory of the words of all teachings given, the retention of the memory of the meaning of these teachings, and the retention of the realization gained through meditation on that meaning.
n.­14
According to the Tibetan, though the Sanskrit compound could also be interpreted to mean “who had praised, extolled, and lauded all the buddhas.”
n.­15
According to the Tibetan and the commentary. The Sanskrit could also be interpreted, as in Gómez et al., as “knowing all the terrors [that come from] the māras.”
n.­16
According to the commentary, this means “adorned by the ten good actions: three of body, four of speech, and three of mind,” or, among the primary and secondary signs of a great being: “the voice of Brahmā, and the mind’s realization of the nature of beings so that they may be guided.”
n.­17
According to most Kangyurs, the commentary, and the Sanskrit. The Degé has kyi instead of kyis.
n.­18
According to the commentary, this means the bodhisattvas are on the tenth bhūmi, as taught in the Sūtra of the Ten Bhūmis. The ten-bhūmi system does not appear in the Gilgit version or the Chinese but does in the later Sanskrit versions and the Tibetan.
n.­19
According to the Sanskrit. Absent from the Tibetan.
n.­20
According to the Tibetan lhun po’i rtse mo ’dzin and Matsunami. Vaidya: Meruśikhariṁdhara. Dutt: Meruśikharindhara.
n.­21
According to the Tibetan lhun po’i rgyal po and Matsunami. Dutt: Merugāja. Does not appear in Hodgson.
n.­22
According to the Tibetan and Matsunami. Dutt: Meruśikhare saṁghaṭṭanarājena. Hodgson: Meruśikhare saṃghaḍanagajena. Shastri: Meruśikhare saṃghaṭanagajena.
n.­23
According to the Sanskrit. Absent in the Tibetan.
n.­24
According to the Sanskrit. Absent in the Tibetan.
n.­25
According to the Tibetan (nyi ma me’i ’od ’phro can) and the Hodgson. The Tibetan takes daśaśataraśmi, “a hundred thousand rays,” as an epithet of the sun and translates it simply as nyi ma (“sun”). Gilgit and Shastri: Daśaśataraśmikṛtārci with huta (“fire,” equivalent to the Tibetan me) replaced by kṛta (“made,” “created”).
n.­26
According to the Tibetan and Hodgson. Vaidya: Satatam­abhayaṁdadāna. Dutt has both versions.
n.­27
Another name for Maitreya, the bodhisattva who will be the fifth buddha of the Good Eon.
n.­28
According to the Sanskrit anupamacitta. The Tibetan has dpe med sems dpa’, whereas one would expect dpe med sems pa. The Sūtra of the Samādhi of the Seal of the Wisdom of the Tathāgatas (see bibliography) refers to this group as sems dpa’ dpe med pa, naming two of them: Pramodyarāja (mchog tu dga’ ba’i rgyal po) and Mañjuśrī (Degé Kangyur, vol. 55, F.248.a). The Sūtra of Possessing the Roots of Goodness (see bibliography) refers to byang chub sems dpa’ dpe med pa sems pa (“bodhisattvas with incomparable minds”), with Bhadrapāla being the one that is named (Degé Kangyur, vol. 48, F.48.a). Bhadrapāla is also listed as one of a group of five hundred bodhisattvas in that sūtra (F.22.b).
n.­29
This is referencing a group of beings that is listed in the White Lotus of the Good Dharma Sūtra (Degé Kangyur, vol. 67, 2.b). In that sūtra Bhadrapāla is also listed as one of a group of fifty bodhisattvas (F.142.b).
n.­30
A bodhisattva who appears prominently in certain sūtras, such as The Samādhi of the Presence of the Buddhas, and perhaps also the merchant of that name who is the principal interlocutor in the Sūtra of the Questions of Bhadrapāla the Merchant (see bibliography).
n.­31
This refers to the standard list of god realms beginning with the lowest, that of the Four Mahārājas.
n.­32
According to the Sanskrit udārodārair, which repeats udāra. The Tibetan translates as “vast and illustrious.”
n.­33
According to the Sanskrit, which uses repetition to state that each one of them has that quality, maheśākhya­maheśākhyair. The Tibetan translates as “very powerful and renowned to be very powerful.”
n.­172
Literally, “ten million times a hundred thousand times a hundred thousand million.”
n.­173
According to the Sanskrit vihāra. Tibetan: gtsug lag khang. These are equivalents in the Mahāvyutpatti, but gtsug lag khang can also mean “temple” in Tibetan.
n.­197
From the Sanskrit udgrahītavya. Tibetan: gzung.
n.­198
From the BHS paryavāptavya. Tibetan: kun chub pa.
n.­199
From the Sanskrit dhārayitavya. Tibetan: bcang.
n.­200
From the Sanskrit vācayitavya. Tibetan: klog.
n.­201
From the Sanskrit pravartayitavya. Tibetan: rab tu gdon pa.
n.­202
From the Sanskrit uddeṣṭavya. Tibetan: lung mnod par bya.
n.­203
From the Sanskrit svādhyātavya. Tibetan: kha ton du bya.
n.­204
From the Sanskrit araṇa, which also means “passionless, sinless, without impurity.” This is regularly translated into Tibetan as nyon mongs, which is also used to translate kleśa. Gómez et al. have interpreted it as “being in solitude,” presumably from an edition with araṇya (“solitude”).
n.­205
From the Sanskrit bahulīkartavya. Tibetan: mang du bya.
n.­206
From the Sanskrit parebhyaśca vistarena saṃprakāśayitavya. Tibetan: gshan dag la yang rgya cher rab tu bstan par bya. This entire list is simplified in the Chinese to three elements: “should recite, uphold / retain, and explain it to others widely.”
n.­300
Not in the Gilgit or Chinese.
n.­531
From the Sanskrit prabhāvyate. The Tibetan appears to have translated from a manuscript with something like pravbhidyate or prabhedyate (“divide,” “categorize”).
n.­532
According to the Sanskrit, the commentary, and the Chinese. The Tibetan translates as “the nature of the mind is without form,” presumably translating from svabhāvam arūpyam as a corruption of niḥsvabhāvam arūpyam.
n.­533
The Chinese adds “and cannot be seen.”
n.­547
The Sanskrit manasikāra and the Tibetan yid la byed pa can mean, according to context, “fixed attention,” “concentration,” “focused reflection,” etc. The commentary states that the samādhi being devoid of such factors is in relation to mind and thoughts, subject and object, action and object, and so on. The negative of the term (amanasikāra, yid la mi byed pa) was later adapted into the mahāmudrā tradition.
n.­548
The BHS term raṇā is synonymous with kleśa, and both are translated into Tibetan as nyon mongs.
n.­569
Chinese: “Then the youth Candraprabha said these words to the Bhagavān.”
n.­613
The Chinese has 47 consecutive verses: the first 16 verses are in chapter 15 of the Tibetan-Sanskrit version and the remaining 31 verses are in chapter 16.
n.­637
This entire opening section about Maitreya and his miraculous activities does not appear in the Gilgit manuscript and therefore not in the Vaidya either. The Tibetan follows the version in the Hodgson manuscript.
n.­638
According to the Sanskrit, where tathāgata is clearly in the vocative and the verb “to go” is in the first-person singular.
n.­639
According to the Tibetan. Sanskrit: “Lamp of the three worlds.”
n.­759
According to the Tibetan, in which the verb here is gdon mi za bar bya’o. The Sanskrit of the Hodgson and Shastri manuscripts has “…should depend upon the duties and qualities of the training that is the root of all merit” (śikṣāguṇa­dharmaniśrita). They also have at this point “…should have pure conduct through depending on roots of merit…” and so on. The Gilgit manuscript chapter is composed only of the verses.
n.­783
The Chinese adds: “Therefore, bodhisattvas should know about the dharmakāya and the rūpakāya.” The rest of this chapter does not appear in the Chinese.
n.­785
This paragraph does not appear in the Chinese.
n.­882
Beginning of fascicle 6 of the Taisho ed., and fascicle 7 of the Song, Yuan, Ming, Gong, and Sheng eds.
n.­890
From the BHS anuparivārayati and according to the definition in the commentary. The Tibetan translates with the alternative meaning of “encircling” or “surrounding.” The Gilgit version has pariśodhayati (“purifies”). The Chinese translates this sentence as “They will perfect wisdom of all kinds.” 滿足一切智 (man zu yi qie zhi).
n.­891
According to the Sanskrit, the commentary, and most Kangyurs, except for the Degé which has ’byor pa in error for ’byol ba. Chinese: “They abandon all concern about life and death.” 棄捨生死 (qi she sheng si).
n.­892
Tibetan: thob par byed pa (“cause to obtain”). Sanskrit: arpayati (see Mahāvyutpatti 7428). Chinese: “They long for the joy of nirvāṇa,” 慕樂涅槃 (mu le nie pan).
n.­893
Chinese: “They will not lack faith or wealth,” 不乏信財 (bu fa xin cai).
n.­1056
According to the Tibetan byi dor bya ba yongs su sbyang ba. The Sanskrit pari­karma­dhāraya could be translated as “maintaining or gaining the preparation for.”
n.­1057
This paragraph is in a simpler form in the Gilgit and Chinese.
n.­1161
In the Gilgit manuscript, the prose is absent from this point until “Young man, in the past…” (34.­7).
n.­1336
According to the Tibetan. Sanskrit: “immeasurable.”
n.­1337
According to the Sanskrit bahulīkartavya. The Tibetan mang du bya, a regular element in this list elsewhere, is missing here.

b.

Bibliography

Tibetan Editions of the Samādhirājasūtra

chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po’i mdo (Sarva­dharma­svabhāva­samatāvipañcita­samādhirāja­sūtra). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.a–175.b.

chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal 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. 55, pp. 3–411.

chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po’i mdo. Lhasa Kangyur (lha sa bka’ ’gyur) vol. 55 (mdo sde, ta), folios 1.b–269.b.

chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po’i mdo. Narthang Kangyur (snar thang bka’ ’gyur) vol. 55 (mdo sde, ta), folios 1.b–273.b.

chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po’i mdo. Shelkar Drima Kangyur (shel mkhar bris ma bka’ ’gyur) vol. 54 (mdo sde, ja), folios 157.a–436.a.

chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po’i mdo. Stok Palace Kangyur (stog pho brang bris ma bka’ ’gyur) vol. 58 (mdo sde, ja), folios 145.a–405.a.

chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po’i mdo. Urga Kangyur vol. 55 (mdo sde, da), 1.b–170.a.

Sanskrit Editions of the Samādhirājasūtra

Dutt, Nalinaksha. Gilgit Manuscripts Vol. II, part I. Calcutta: J. C. Sarkhel, 1941. [This Sanskrit edition in three volumes is based on the Gilgit manuscript but also includes and represents the two Nepalese manuscripts of Hodgson and Shastri, see Introduction i.­9 and n.­4.

Dutt, Nalinaksha. Gilgit Manuscripts Vol. II, part II. Calcutta: J. C. Sarkhel, 1953.

Dutt, Nalinaksha. Gilgit Manuscripts Vol. II, part III. Calcutta: J. C. Sarkhel, 1954.

Matsunami, Seiren (ed.). “Bonbun Gattō Zanma kyō.”.in TDKK [Memoirs of Taisho University, Department of Buddhism and Literature] vol. 60 (1975), pp. 188–244.

Matsunami, Seiren (ed.). “Bonbun Gattō Zanma kyō.” in TDKK [Memoirs of Taisho University, Department of Buddhism and Literature] vol. 61 (1975), 761–796.

Vaidya, P. L., ed. Samādhirājsūtra. Darbhanga, India: The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1961.

Other canonical references

Kangyur

da ltar gyi sangs rgyas mngon sum du bzhugs pa’i ting nge ’dzin gyi mdo (Pratyutpanna-buddha-samukhāsthita-samādhi-sūtra) [The Sūtra, The Samādhi of Being in the Presence of the Buddhas of the Present]. Toh 133, Degé Kangyur vol. 56 (mdo sde, na), folios 1.a–70.b.

dam pa’i chos pad ma dkar po’i mdo (Saddharma­puṇḍarīka-sūtra) [The Sūtra of the White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 67 (mdo sde, ja), folios 1.a–180.b. English translation in Roberts 2018.

de bzhin gshegs pa’i ye shes kyi phyag rgya’i ting nge ’dzin gyi mdo (Tathāgata-jñāna-mudrā-samādhi-sūtra) [The Sūtra of the Samādhi of the Seal of the Wisdom of the Tathāgatas]. Toh 131, Degé Kangyur vol. 55 (mdo sde, da), folios 230.b–253.b. English translation in Dharmachakra Translation Committee 2020b.

dge ba’i rtsa ba yongs su ’dzin pa’i mdo (Kuśala-mūla-saparigraha-sūtra) [The Sūtra of Possessing the Roots of Goodness]. Toh 101, Degé Kangyur vol. 48 (mdo sde, nga), folios 1.a–227.b. English translation in Dharmachakra Translation Committee 2020c.

de bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba ’dus pa zhe bya ba brtag pa’i rgyal po chen po (Sarva-tathāgata-kāyavākcitta-rahasyo guhyasamāja-nāma-mahā-kalparāja) [The Great King Entitled the Union of the Great Secrets: the Secret of the Body, Speech, and Mind of all the Tathāgatas]. Also known as the Tathāgata­guhyaka Sūtra [The Sūtra of the Secret of the Tathāgatas] and the Guhysamaja-tantra. Toh 442, Degé Kangyur vol. 81 (rgyud, ca), folios 90.a–157.b.

gser ’od dam pa mdo sde’i dbang po’i rgyal po’i mdo (Suvarṇa-prabhāsottama-sūtrendrarāja-sūtra) [The Sūtra of the King Who Is the Lord of Sūtras: The Supreme Golden Light]. Toh 556, Degé Kangyur vol. 89 (rgyud, pa), folios 151.b–273.a.

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

sangs rgyas rjes su dran pa (Buddhānusmṛti) [Being Mindful of the Buddha]. Toh 279, Degé Kangyur vol. 68 (mdo sde, ya), folios 55.a-55.b.

rab tu zhi ba rnam par nges pa’i cho ’phrul gyi ting nge ’dzin gyi mdo (Praśanta-viniścaya-prāthihārya-samādhi-sūtra) [The Sūtra of the Absorption of the Miraculous Ascertainment of Peace]. Toh 129, Degé Kangyur vol. 55 (mdo sde, da), folios 174.b–210.b. English translation in Dharmachakra Translation Committee 2020.

rgya cher rol pa’i mdo (Lalitavistara-sūtra) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in Dharmachakra Translation Committee 2013.

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

sdong po bkod pa (Gaṇḍavyūha) [The Stem Array]. Chapter 45 of the Avataṃsaka, Toh 44-45. Degé Kangyur vols. 37 and 38 (phal chen, ga-a), folios ga 274.b–363.a. English Translation in Roberts 2021a.

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

’od dpag med kyi bkod pa’i mdo (Amitābha­vyūha­sūtra) [The Array of Amitābha]. Also known as The Longer Sukhāvatīsūtra. Toh 49, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 237.b-270.a.

’od zer kun du bkye pa’i bstan pa’i mdo (Raśmi­samantamukta­nirdeśa­sūtra) [The Teaching on the Effulgence of Light]. Toh 55, Degé Kangur vol. 40 (dkon brtsegs, kha), folios 195.a–255.b.

tshong dpon bzang skyong gyis zhus pa’i mdo (Bhadrapāla-śreṣṭhi-paripṛccha-sūtra) [The Sūtra of the Questions of Bhadrapāla the Merchant]. Toh 83, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 71.a–94.b.

yang dag par spyod pa’i tshul nam mkha’i mdog gis ’dul ba’i bzod pa’i mdo (Saṃyagacārya-vṛtta-gagana-varṇa-vinaya-kṣānti-sūtra) [The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct]. Toh 263, Degé Kangyur vol. 67 (mdo sde ’a), folios 90.a–209.b. English translation in Dharmachakra Translation Committee 2024.

Tengyur

Candrakīrti. dbu ma la ’jug pa (Madhyamakāvatāra) [Entering the Middle Way]. Toh 3861, Degé Tengyur vol. 102 (dbu ma ’a), folios 201.b–219.a.

Candrakīrti. dbu ma rtsa ba’i ’grel pa tshig gsal ba (Mūla­madhyamaka­vṛtti­prasanna­padā) [Clear Words: A Commentary on the Root Middle Way]. Toh 3860, Degé Tengyur vol. 102 (dbu ma, ’a), folios 1.a–200.a.

Dārika. ’khor lo sdom pa’i dkyil ’khor gyi cho ga de kho na nyid la ’jug pa (Cakra­saṁvara­maṇḍala­vidhi­tattvāvatāra) [Entering the Truth: A Maṇḍala Rite of Cakrasamvara]. Toh 1430, Degé Tengyur vol. 20 (rgyud ’grel, wa), folios 203.b–219.b.

Kamalaśīla. sgom pa’i rim pa (Bhāvanākrama) [Stages of Meditation]. Toh 3915, 3916, and 3917, Degé Tengyur vol. 110 (dbu ma, ki), folios 22.a–41.b, 41.a–55.b, and 55.b–68.b.

Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba zhes bya ba (Ārya-sarva-dharma-svabhāva-samatā-vipañcita-samādhi-rāja-nāma-mahāyāna-sūtra-ṭika-kīrti-mālā-nāma) [The Garland of Fame: A Commentary on The Mahāyāna Sūtra Entitled The King of Samādhis: The Revealed Equality of the Nature of All Phenomena]. Toh 4010, Degé Tengyur vol. 117 (mdo ’grel, nyi), folios 1.b–163.b.

Mañjuśrīkīrti. Idem, in 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. 117 (mdo ’grel, nyi), 752–1181.

Prajñākaramati. byang chub kyi spyod pa la ’jug pa’i dka’ ’grel (Bodhi­sattva­caryāvatāra­pañjikā) [Commentary on Difficult Points in Entering the Conduct of the Bodhisattvas]. Toh 3872, Degé Tengyur vol. 105 (dbu ma, la), folios 41.b–288.a.

Śāntideva. byang chub sems dpa’i spyod pa la ’jug pa (Bodhi­sattva­caryāvatāra) [Entering the Conduct of the Bodhisattvas]. Toh 3871, Degé Tengyur vol. 105 (dbu ma, la), folios 1.a–40.a.

Śāntideva. bslab pa kun las btus pa (Śikṣasamuccaya) [Compendium of Training]. Toh 3939, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.

Non-Canonical Tibetan Sources

Gampopa (sgam po pa bsod nams rin chen). dam chos yid bzhin nor bu thar pa rin po che’i rgyan. Kathmandu: Gam-po-pa Library, 2003.

Pekar Sangpo (pad dkar bzang po). bstan pa spyi’i rgyas byed las mdo sde spyi’i rnam bzhag bka’ bsdu ba bzhi pa zhes bya ba’i bstan bcos. Beijing: mi rigs dpe skrun khang, 2006.

Rinchen Palzang (rin chen dpal bzang). mtshur phu dgon gyi dkar chag kun gsal me long. Beijing: mi rigs dpe skrun khang, 1995.

Tsongkhapa (tsong kha pa). lam rim chen mo. In rje tsong kha pa chen po’i gsung ’bum vol. 8, Zi ling: mtsho sngon mi rigs dpe skrun khang, 1999.

Western Publications

Bailey, D. R. Shackleton. The Śatapañcāśatka of Mātṛceta. Cambridge: Cambridge University Press, 1951.

Cüppers, Cristoph. The IXth Chapter of the Samādhirājasūtra: A Text-Critical Contribution to the Study of Mahāyāna Sūtras. Stuttgart: Franz Steiner Verlag, 1990.

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

Dharmachakra Translation Committee, trans. (2020a). The Absorption of the Miraculous Ascertainment of Peace (Praśānta­viniścaya­prātihārya­samādhi, Toh 129). 84000: Translating the Words of the Buddha.

Dharmachakra Translation Committee, trans. (2020b). The Absorption of the Thus-Gone One’s Wisdom Seal (Tathāgata­jñāna­mudrā­samādhi, Toh 131). 84000: Translating the Words of the Buddha.

Dharmachakra Translation Committee, trans. (2020c). Upholding the Roots of Virtue (Kuśala­mūla­saṃparigraha, Toh 101). 84000: Translating the Words of the Buddha.

Dharmachakra Translation Committee, trans. (2022). The Teaching on the Effulgence of Light (Raśmisamanta­mukta­nirdeśa, Toh 55). 84000: Translating the Words of the Buddha.

Dharmachakra Translation Committee, trans. (2024). The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct (Samyagācāra­vṛtta­gaganavarṇavina­yakṣānti, Toh 263). 84000: Translating the Words of the Buddha.

Dimitrov, Dragomir. “Two Female Bodhisattvas in Flesh and Blood,” in Aspects of the Female in Indian Culture. Marburg: Indica et Tibetica, 2004, pp. 3–30.

Gómez, Luis O. and Silk, Jonathan A. Studies in the Literature of the Great Vehicle: Three Mahāyāna Buddhist Texts. Ann Arbor: Collegiate Institute for the Study of Buddhist Literature and Center for South and Southeast Asian Studies, The University of Michigan, 1989.

Leslie, Julia. “A Bird Bereaved: The Identity and Significance of Valmiki’s Krauñcha,” in Journal of Indian Philosophy 26.5 (1998): 455–87.

Régamey, Konstanty. Philosophy in the Samādhirājasūtra. Delhi: Motilal Banarsidass, 1990.

Roberts, Peter Alan, trans. (2018). The White Lotus of the Good Dharma (Saddharma­puṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha.

Roberts, Peter Alan, trans. (2021a) The Stem Array (Gaṇḍavyūha, Toh 44-45). 84000: Translating the Words of the Buddha.

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

Rockwell, John Jr. Samādhi and Patient Acceptance: Four Chapters of the Samādhirāja-sūtra, Translated from the Sanskrit and Tibetan. M.A. thesis, Naropa Institute, Boulder, Colorado, 1980.

Skilton, Andrew. “Dating the Samādhirāja Sūtra,” In Journal of Indian Philosophy 27: 635–52. Netherlands: Kluwer Academic Publishers, 1999.

Tatz, Mark. “Revelation in Mādhyamika Buddhism: Chapter Eleven of the Samādhirāja-sūtra (On Mastering the Sūtra).” Translated from the Tibetan with commentary. University of Washington, 1972.

Thrangu Rinpoche. King of Samadhi: Commentaries on the Samadhi Raja Sutra and the Song of Lodrö Thaye. Hong Kong, Boudhnath & Århus: Rangjung Yeshe Publications, 1994.


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:
  • —
Tibetan:
  • —
Sanskrit:
  • ābhāsvara

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

Located in 1 passage in the translation:

  • 10.­121
g.­2

Abhāva

Wylie:
  • dngos po med pa las byung
  • dngos po med pa las byung ba
Tibetan:
  • དངོས་པོ་མེད་པ་ལས་བྱུང་།
  • དངོས་པོ་མེད་པ་ལས་བྱུང་བ།
Sanskrit:
  • abhāva
  • abhāva­samudgata
  • abhāva­samudgata

A buddha countless eons in the past.

Located in 1 passage in the translation:

  • 8.­22
g.­3

Abhirati

Wylie:
  • mngon par dga’ ba
Tibetan:
  • མངོན་པར་དགའ་བ།
Sanskrit:
  • abhirati

The realm of Buddha Akṣobhya, beyond countless buddha realms in the eastern direction.

Located in 5 passages in the translation:

  • 11.­74
  • 37.­2
  • n.­529
  • n.­1430
  • g.­14
g.­4

absence of aspiration

Wylie:
  • smon pa med pa
Tibetan:
  • སྨོན་པ་མེད་པ།
Sanskrit:
  • apraṇihita

The absence of any conceptual goal that one is focused upon achieving, knowing that all composite phenomena create suffering. One of the three doorways to liberation.

Located in 11 passages in the translation:

  • 1.­45
  • 33.­20
  • 33.­269
  • 34.­5
  • 39.­6
  • 39.­96
  • 39.­128
  • 39.­144
  • 40.­103
  • g.­132
  • g.­146
g.­5

absence of attributes

Wylie:
  • mtshan ma ma mchis pa
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མ་མཆིས་པ།
  • མཚན་མ་མེད་པ།
Sanskrit:
  • animitta

The absence of the conceptual identification of perceptions. Knowing that the true nature has no attributes, such as color, shape, etc. One of the three doorways to liberation.

Located in 19 passages in the translation:

  • 1.­45
  • 4.­23
  • 14.­86
  • 23.­3
  • 30.­23
  • 33.­20
  • 33.­269
  • 34.­1-2
  • 34.­5
  • 36.­109
  • 39.­6
  • 39.­25-26
  • 39.­96
  • 39.­128
  • 39.­144
  • g.­132
  • g.­146
g.­6

ācārya

Wylie:
  • slob dpon
Tibetan:
  • སློབ་དཔོན།
Sanskrit:
  • ācārya

A spiritual teacher, meaning one who knows the conduct or practice (ācāra) to be performed. It can also be a title for a scholar, though that is not the context in this sūtra.

Located in 4 passages in the translation:

  • 35.­16
  • 35.­24
  • n.­1189
  • n.­1276
g.­7

Acintya­praṇidhāna­viśeṣa­samudgata­rāja

Wylie:
  • smon lam bsam gyis mi khyab pa khyad par du ’phags pa’i rgyal po
Tibetan:
  • སྨོན་ལམ་བསམ་གྱིས་མི་ཁྱབ་པ་ཁྱད་པར་དུ་འཕགས་པའི་རྒྱལ་པོ།
Sanskrit:
  • acintya­praṇidhāna­viśeṣa­samudgata­rāja

A buddha countless eons in the past.

Located in 2 passages in the translation:

  • 35.­9
  • 35.­12
g.­8

affliction

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

See “kleśa.”

Located in 3 passages in the translation:

  • 33.­182
  • g.­233
  • g.­272
g.­9

aggregate of correct conduct

Wylie:
  • tshul khrims kyi phung po
Tibetan:
  • ཚུལ་ཁྲིམས་ཀྱི་ཕུང་པོ།
Sanskrit:
  • —

One of the five undefiled aggregates (zag med kyi phung po lnga), the others being the aggregates of concentration (samādhi), discriminative awareness (prajñā), liberation (vimukti), and insight of the primordial wisdom of liberation (vimukti­jñāna­darśana).

Located in 8 passages in the translation:

  • i.­74
  • 1.­14
  • 1.­17
  • 33.­2
  • 33.­295
  • 37.­1-2
  • n.­1060
g.­10

Agnīśvara

Wylie:
  • me yi dbang phyug
Tibetan:
  • མེ་ཡི་དབང་ཕྱུག
Sanskrit:
  • agnīśvara

Located in 2 passages in the translation:

  • 17.­34-35
g.­11

Ailavila

Wylie:
  • Ir bir
Tibetan:
  • ཨཱིར་བིར།
Sanskrit:
  • ailavila

Synonymous with Kubera, who, in this sūtra, is distinct from Vaiśravaṇa. The name Ailavila is derived from his mother, and means “the son of Ilavilā.”

Located in 1 passage in the translation:

  • 10.­126
g.­12

Ajita

Wylie:
  • mi pham pa
Tibetan:
  • མི་ཕམ་པ།
Sanskrit:
  • ajita

The other name of Maitreya (or Maitraka), the bodhisattva who will be the fifth buddha of the Good Eon.

Located in 9 passages in the translation:

  • 1.­2
  • 10.­58
  • 15.­5
  • 17.­4
  • 17.­13
  • 34.­63
  • n.­10
  • n.­640
  • g.­260
g.­13

Akaniṣṭha

Wylie:
  • ’og min
Tibetan:
  • འོག་མིན།
Sanskrit:
  • akaniṣṭha

The highest of the seventeen paradises in the form realm. Within the form realm it is the highest of the eight paradises of the fourth dhyāna. Within the fourth dhyāna it is the highest of the five Śuddhāvāsika (pure abode) paradises.

Located in 1 passage in the translation:

  • 10.­119
g.­14

Akṣobhya

Wylie:
  • mi ’khrugs pa
Tibetan:
  • མི་འཁྲུགས་པ།
Sanskrit:
  • akṣobhya

The buddha in the eastern realm, Abhirati. Akṣobhya, who in the higher tantras is the head of one the five buddha families, the vajra family in the east, was well-known early in the Mahāyāna tradition.

Located in 7 passages in the translation:

  • 11.­74
  • 14.­72
  • 35.­70
  • 35.­76
  • n.­529
  • g.­3
  • g.­159
g.­15

Alakavatī

Wylie:
  • lcang lo can
Tibetan:
  • ལྕང་ལོ་ཅན།
Sanskrit:
  • alakavatī

The world of yakṣas ruled over by Kubera.

Located in 2 passages in the translation:

  • 10.­147
  • n.­494
g.­16

amaranth

Wylie:
  • ku ra ba ka
Tibetan:
  • ཀུ་ར་བ་ཀ
Sanskrit:
  • kurabaka

Located in 1 passage in the translation:

  • 10.­54
g.­17

Amitābha

Wylie:
  • ’od dpag mad
Tibetan:
  • འོད་དཔག་མད།
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 8 passages in the translation:

  • i.­28
  • 2.­35
  • 30.­119
  • 33.­286
  • 33.­291
  • g.­18
  • g.­45
  • g.­448
g.­18

Amitāyus

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

The buddha in the realm of Sukhāvatī. Later and presently, he is 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:

  • 11.­74
  • 18.­55
  • 29.­84
  • n.­529
  • g.­17
  • g.­448
g.­19

Amoghadarśin

Wylie:
  • mthong na don yod
Tibetan:
  • མཐོང་ན་དོན་ཡོད།
Sanskrit:
  • amoghadarśin
  • amogha

A bodhisattva who appears in Mahāyāna sūtras.

Located in 2 passages in the translation:

  • 10.­38
  • 10.­57
g.­20

An Adornment for the Precious Path to Liberation

Wylie:
  • dam chos yid bzhin nor bu thar pa rin po che’i rgyan
Tibetan:
  • དམ་ཆོས་ཡིད་བཞིན་ནོར་བུ་ཐར་པ་རིན་པོ་ཆེའི་རྒྱན།
Sanskrit:
  • —

A celebrated text on the graduated path by Gampopa, also known as the Dakpo Thargyen (dwags po thar rgyan).

Located in 1 passage in the translation:

  • i.­21
g.­21

Ānanda

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

Buddha Śākyamuni’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, Mahākaśyapa.

Located in 27 passages in the translation:

  • s.­1
  • i.­5
  • i.­73
  • i.­78
  • 2.­20
  • 10.­64
  • 36.­1-9
  • 36.­11
  • 36.­13
  • 36.­15-16
  • 36.­136
  • 36.­140-141
  • 36.­221
  • 40.­156-158
  • n.­1313
g.­22

Ananta

Wylie:
  • mtha’ yas
Tibetan:
  • མཐའ་ཡས།
Sanskrit:
  • ananta

One of the principal nāga kings. Also known as Śeṣa or Anataśeṣa. Considered the source of Patañjali grammar in Buddhism. In Vaiśnavism he is the serpent that Viṣṇu rests upon in between the creations of worlds.

Located in 4 passages in the translation:

  • i.­26
  • 10.­133
  • n.­195
  • n.­210
g.­23

Anantaghoṣa

Wylie:
  • mtha’ yas dbyangs
Tibetan:
  • མཐའ་ཡས་དབྱངས།
Sanskrit:
  • anantaghoṣa

The name of two separate buddhas from whom Śākyamuni received the Samādhirāja in previous lifetimes.

Located in 2 passages in the translation:

  • 17.­44
  • 17.­49
g.­24

Ananta­jñānanottara

Wylie:
  • ye shes bla ma mtha’ yas pa
Tibetan:
  • ཡེ་ཤེས་བླ་མ་མཐའ་ཡས་པ།
Sanskrit:
  • ananta­jñānanottara

Located in 2 passages in the translation:

  • i.­52
  • 17.­195
g.­25

Anantanetra

Wylie:
  • mtha’ yas spyan
Tibetan:
  • མཐའ་ཡས་སྤྱན།
Sanskrit:
  • anantanetra

Located in 1 passage in the translation:

  • 17.­50
g.­26

Anavatapta

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

Definition from the 84000 Glossary of Terms:

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

Located in 3 passages in the translation:

  • 10.­135-136
  • g.­160
g.­27

Aṅgiras

Wylie:
  • ang gi ra
Tibetan:
  • ཨང་གི་ར།
Sanskrit:
  • aṅgiras
  • aṅgirasā
  • aṅgirasa

The rishi who is said to have composed most of the fourth Veda, the Atharvaveda.

Located in 1 passage in the translation:

  • 10.­152
g.­28

Aniruddha

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

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

Located in 2 passages in the translation:

  • 10.­64
  • 14.­67
g.­29

Apalāla

Wylie:
  • sog med
Tibetan:
  • སོག་མེད།
Sanskrit:
  • apalāla

Nāga king who became a pupil of the Buddha.

Located in 1 passage in the translation:

  • 10.­137
g.­30

Apramāṇābha

Wylie:
  • ’tshad med ’od
Tibetan:
  • འཚད་མེད་འོད།
Sanskrit:
  • apramāṇābha

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

Located in 1 passage in the translation:

  • 10.­121
g.­31

Apramāṇaśubha

Wylie:
  • dge chung
Tibetan:
  • དགེ་ཆུང་།
Sanskrit:
  • apramāṇaśubha
  • aparimitaśubha

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

Located in 1 passage in the translation:

  • 10.­120
g.­32

apsaras

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

In this sūtra, “apsaras” (or “apsarases” in plural) is synonymous with devī, the female equivalent of deva. In Indian culture, it is also the name for goddesses of the clouds and water, and the wives of the gandharvas.

Located in 6 passages in the translation:

  • 10.­124
  • 34.­19
  • 34.­53
  • n.­589
  • n.­1167
  • n.­1174
g.­33

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 53 passages in the translation:

  • 1.­6
  • 2.­1
  • 2.­3
  • 3.­1
  • 3.­3
  • 3.­5
  • 4.­1-2
  • 5.­4-6
  • 5.­8-13
  • 5.­17
  • 5.­29
  • 5.­31-32
  • 5.­34
  • 5.­36
  • 5.­40
  • 8.­11
  • 8.­15-17
  • 9.­2
  • 9.­7
  • 14.­1
  • 17.­18-19
  • 18.­33
  • 18.­35
  • 19.­9
  • 34.­7-8
  • 35.­9
  • 36.­1-2
  • 36.­9-11
  • 39.­12-13
  • 39.­15
  • 39.­20
  • 40.­152
  • g.­55
  • g.­73
  • g.­226
  • g.­496
g.­34

asaṃkhyeya

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

This eon is literally called “incalculable” but nevertheless has a calculated span of time and therefore, to avoid confusion, its Sanskrit name is used here. The number of years in an asaṃkhyeya eon differs in various sūtras. Twenty “intermediate eons” are said to be one asaṃkhyeya eon, and four asaṃkhyeya eons are one great eon (mahākalpa). In that case those four asaṃkhyeya eons represent the eons of the creation, presence, destruction, and absence of a world. Therefore buddhas are often described as appearing in a second asaṃkhyeya eon.

Located in 2 passages in the translation:

  • 5.­4
  • 8.­11
g.­35

Asaṅga

Wylie:
  • thogs med
Tibetan:
  • ཐོགས་མེད།
Sanskrit:
  • asaṅga

Indian master of the fourth century ᴄᴇ, and a major founder of the Yogācāra school of Buddhism.

Located in 4 passages in the translation:

  • i.­3
  • i.­29
  • n.­6
  • n.­145
g.­36

aśoka

Wylie:
  • mya ngan ’tshang
Tibetan:
  • མྱ་ངན་འཚང་།
Sanskrit:
  • aśoka

Saraca asoca. The aromatic blossoms of this plant are clustered together as orange, yellow, and red bunches of petals.

Located in 3 passages in the translation:

  • 10.­18
  • 10.­54
  • 30.­14
g.­37

aspects of enlightenment

Wylie:
  • byang chub kyi phyogs
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས།
Sanskrit:
  • bodhipakṣa
  • bodhi­pakṣa­dharma

The qualities necessary as a method to attain the enlightenment of a śrāvaka, pratyekabuddha, or buddha. There are thirty-seven of these: (1–4) the four kinds of mindfulness: mindfulness of body, sensations, mind, and phenomena; (5–8) the four correct exertions: the intention to not do bad actions that are not done, to give up bad actions that are being done, to do good actions that have not been done, and increase the good actions that are being done; (9–12) the foundations for miraculous powers: intention, diligence, mind, and analysis; (13–17) five powers: faith, diligence, mindfulness, samādhi, and wisdom; (18–22) five strengths: an even stronger form of faith, diligence, mindfulness, samādhi, and wisdom; (23–29) seven limbs of enlightenment: correct mindfulness, correct wisdom of the analysis of phenomena, correct diligence, correct joy, correct serenity, correct samādhi, and correct equanimity; and (30–37) the eightfold noble path: right view, examination, speech, action, livelihood, effort, mindfulness, and samādhi.

Located in 13 passages in the translation:

  • 6.­26
  • 26.­15
  • 29.­58
  • 33.­256
  • 36.­63
  • 36.­123
  • 37.­37
  • 37.­59
  • 39.­9
  • 39.­99
  • 39.­131
  • 40.­105
  • n.­145
g.­38

aspiration to enlightenment

Wylie:
  • byang chub kyi sems
Tibetan:
  • བྱང་ཆུབ་ཀྱི་སེམས།
Sanskrit:
  • bodhicitta

This term has developed further meanings such as the ultimate bodhicitta of realizing emptiness, but in this sūtra it is used with its basic meaning.

Located in 17 passages in the translation:

  • 3.­22
  • 7.­29
  • 10.­83
  • 10.­114
  • 11.­52
  • 11.­56
  • 18.­49
  • 20.­21
  • 21.­12
  • 21.­31
  • 26.­4
  • 33.­244
  • 33.­295
  • 39.­134
  • 40.­31
  • n.­767
  • n.­1118
g.­39

aster

Wylie:
  • mdog mdzes
Tibetan:
  • མདོག་མཛེས།
Sanskrit:
  • roca

Located in 1 passage in the translation:

  • 10.­54
g.­40

asura

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

The asuras, sometimes called the demi-gods or titans, are the enemies of the devas, fighting with them for supremacy. They are powerful beings who live around Mount Sumeru, and are usually classified as belonging to the higher realms.

Located in 34 passages in the translation:

  • 1.­2
  • 2.­32
  • 7.­21
  • 10.­23
  • 10.­31
  • 10.­37
  • 10.­42
  • 10.­51
  • 10.­68
  • 10.­104
  • 10.­107
  • 10.­130
  • 10.­160-161
  • 11.­46
  • 11.­64
  • 14.­36
  • 14.­41
  • 17.­16
  • 31.­9
  • 34.­14
  • 34.­22
  • 36.­65
  • 36.­187
  • 36.­208
  • 38.­17
  • 40.­158
  • n.­452
  • g.­50
  • g.­304
  • g.­350
  • g.­394
  • g.­512
  • g.­519
g.­41

Atapa

Wylie:
  • mi gdung
Tibetan:
  • མི་གདུང་།
Sanskrit:
  • atapa

The fourth highest of the seventeen paradises in the form realm, and therefore the fourth of the five Śuddhāvāsika (pure abode) paradises.

Located in 1 passage in the translation:

  • 10.­119
g.­42

Atiśa

Wylie:
  • jo bo rje
Tibetan:
  • ཇོ་བོ་རྗེ།
Sanskrit:
  • atiśa

The Bengali Buddhist master (980–1054) who came to Tibet, and whose pupils founded the Kadampa tradition.

Located in 2 passages in the translation:

  • i.­19
  • g.­302
g.­43

austerity

Wylie:
  • yo byad bsnyungs pa
Tibetan:
  • ཡོ་བྱད་བསྙུངས་པ།
Sanskrit:
  • saṃlekha

The Tibetan means literally “the lessening of requisites.”

Located in 11 passages in the translation:

  • 9.­7
  • 18.­25
  • 25.­49-50
  • 25.­53
  • 29.­94-95
  • 30.­7
  • 36.­181
  • 36.­198
  • n.­1177
g.­44

avadavat

Wylie:
  • ka la ping ka
  • khu byug
Tibetan:
  • ཀ་ལ་པིང་ཀ
  • ཁུ་བྱུག
Sanskrit:
  • kalaviṅka

Several species of finch belonging to the genus Amandava, part of the Estrildid finch family (Estrildidae). They are renowned as songbirds, and in Tibetan texts the Sanskrit kalaviṅka was sometimes simply transliterated ka la ping ka, sometimes translated as khu byug, “cuckoo.”

Located in 12 passages in the translation:

  • 10.­51
  • 14.­32
  • 14.­57
  • 14.­88
  • 18.­22
  • 30.­11
  • 30.­13
  • 30.­103
  • 33.­271
  • n.­421
  • n.­576
  • n.­1007
g.­45

Avalokiteśvara

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

First appeared as a bodhisattva beside Amitābha in the Sukhāvatī 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 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 is 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 (Toh 116), which emphasized the preeminence of Avalokiteśvara above all buddhas and bodhisattvas and introduced the mantra oṃ maṇipadme hūṃ.

Located in 4 passages in the translation:

  • i.­28
  • 10.­38
  • 10.­57
  • 14.­73
g.­46

Avīci

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

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

Located in 12 passages in the translation:

  • 1.­62
  • 21.­28
  • 25.­35
  • 33.­82
  • 36.­88
  • 36.­98
  • 36.­135
  • 36.­158
  • 36.­190
  • 36.­210
  • 36.­215
  • 36.­218
g.­47

Avṛha

Wylie:
  • mi che
Tibetan:
  • མི་ཆེ།
Sanskrit:
  • avṛha
  • abṛha

The fifth highest of the seventeen paradises in the form realm, and therefore the fifth of the five Śuddhāvāsika (pure abode) paradises.

Located in 1 passage in the translation:

  • 10.­119
g.­48

āyatana

Wylie:
  • skye mched
Tibetan:
  • སྐྱེ་མཆེད།
Sanskrit:
  • āyatana

Sometimes translated “sense-fields” or “bases of cognition,” the term usually refers to the six sense faculties and their corresponding objects, i.e. the first twelve of the eighteen dhātu. Along with skandha and dhātu, one of the three major categories in the taxonomy of phenomena in the sūtra literature.

Located in 15 passages in the translation:

  • 1.­27
  • 1.­29
  • 3.­4
  • 4.­5
  • 13.­2
  • 17.­89
  • 17.­94-95
  • 40.­2
  • 40.­5
  • 40.­22
  • 40.­44
  • n.­262
  • g.­124
  • g.­418
g.­49

Bakula

Wylie:
  • ba ku la
Tibetan:
  • བ་ཀུ་ལ།
Sanskrit:
  • bakula
  • vakula

A yakṣa lord.

Located in 2 passages in the translation:

  • 10.­52
  • 10.­149
g.­50

Bala

Wylie:
  • stobs ldan
Tibetan:
  • སྟོབས་ལྡན།
Sanskrit:
  • bala

A leader of the asuras.

Located in 3 passages in the translation:

  • 10.­130
  • n.­1284
  • g.­486
g.­51

Bandé

Wylie:
  • ban de
Tibetan:
  • བན་དེ།
Sanskrit:
  • (vanda)

A term of respect for Buddhist monks: bandé in Tibet and Nepal, bhante in the Pali tradition. A middle-Indic word, it is said to be derived from vande, the BHS vocative form of the Sanskrit vanda, meaning praiseworthy or venerable, although bhante is said to be a contraction of the vocative bhadante, derived from a respectful salutation.

Located in 1 passage in the translation:

  • c.­1
g.­52

bases of miraculous powers

Wylie:
  • rdzu ’phrul gyi rkang pa
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ།
Sanskrit:
  • ṛddhipāda

Four qualities of the samādhi that have the activity of eliminating negative factors: aspiration, diligence, contemplation, and analysis.

Located in 5 passages in the translation:

  • 33.­219
  • 39.­50
  • 39.­64
  • 39.­143
  • 40.­22
g.­53

belief in the existence of a self

Wylie:
  • ’jig tshogs la lta ba
Tibetan:
  • འཇིག་ཚོགས་ལ་ལྟ་བ།
Sanskrit:
  • satkāyadṛṣti

The Tibetan is literally “the view of the destructible accumulation,” and the Sanskrit is “the view of the existing body.” They mean the view that identifies the existence of a self in relation to the skandhas.

Located in 1 passage in the translation:

  • 6.­19
g.­54

Bhadrapāla

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

Definition from the 84000 Glossary of Terms:

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

Located in 3 passages in the translation:

  • 1.­2
  • n.­28-29
g.­55

Bhadrikarāja

Wylie:
  • bzang ldan rgyal po
Tibetan:
  • བཟང་ལྡན་རྒྱལ་པོ།
Sanskrit:
  • bhadrikarāja
  • bhadrika

Supreme among the upper-class monks. He became an arhat in the first rainy season. One of the first group of Śākya princes to become a monk. He is said to have been a king in many successive previous lifetimes, which is why the title of “king” is added after his name in the sūtra. He is not to be confused with the Bhadrika who was one of the Buddha’s first five pupils.

Located in 1 passage in the translation:

  • 10.­64
g.­56

bherī drum

Wylie:
  • rnga chen
  • rnga bo che
Tibetan:
  • རྔ་ཆེན།
  • རྔ་བོ་ཆེ།
Sanskrit:
  • bherī
  • bheri

A conical or bowl-shaped kettledrum, with an upper surface that is beaten with sticks.

Located in 5 passages in the translation:

  • 14.­33
  • 14.­38
  • 14.­56
  • 14.­89
  • 25.­31
g.­57

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 203 passages in the translation:

  • i.­23-24
  • i.­36
  • i.­40
  • i.­43-44
  • i.­51-53
  • i.­56
  • i.­60
  • i.­65
  • i.­73-76
  • 1.­2
  • 1.­62
  • 3.­27
  • 5.­9-13
  • 9.­7
  • 10.­13
  • 10.­15
  • 10.­42
  • 10.­51
  • 11.­1-3
  • 16.­5
  • 16.­8
  • 16.­10
  • 16.­12
  • 16.­35
  • 17.­16
  • 17.­165
  • 17.­168
  • 18.­31
  • 18.­45
  • 18.­51
  • 20.­18-19
  • 21.­14
  • 21.­16
  • 21.­24
  • 21.­26
  • 21.­29
  • 21.­37
  • 25.­30
  • 30.­7
  • 30.­40
  • 30.­119
  • 34.­44
  • 34.­52
  • 34.­55-56
  • 34.­62
  • 34.­64
  • 35.­8
  • 35.­12
  • 35.­14-19
  • 35.­21-25
  • 35.­30
  • 35.­33-34
  • 35.­36
  • 35.­39
  • 35.­41
  • 35.­43
  • 35.­53
  • 35.­59-60
  • 35.­68
  • 35.­72
  • 35.­78
  • 36.­14
  • 36.­18
  • 36.­45-48
  • 36.­51-55
  • 36.­57
  • 36.­59-60
  • 36.­63
  • 36.­66-77
  • 36.­80-81
  • 36.­83-93
  • 36.­95-96
  • 36.­98
  • 36.­101
  • 36.­106-108
  • 36.­112
  • 36.­143
  • 36.­148
  • 36.­150-154
  • 36.­156-157
  • 36.­170
  • 36.­174-175
  • 36.­193-195
  • 36.­205
  • 36.­210-214
  • 37.­4
  • 37.­32-33
  • 37.­43
  • 38.­17
  • 38.­50-51
  • 38.­53-61
  • 38.­63-67
  • 38.­69
  • 38.­71-72
  • 38.­75
  • 38.­79-81
  • 39.­58
  • 40.­158
  • n.­171
  • n.­237-239
  • n.­241
  • n.­475
  • n.­492
  • n.­774
  • n.­1165
  • n.­1189
  • n.­1236-1237
  • n.­1240
  • n.­1305
  • n.­1350
  • g.­171
  • g.­320
g.­58

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 9 passages in the translation:

  • i.­65
  • 1.­62
  • 18.­51
  • 30.­40
  • 34.­55
  • 36.­18
  • 38.­55
  • 38.­79
  • 40.­158
g.­59

Bhīṣmabala

Wylie:
  • ’jigs btsan stobs
Tibetan:
  • འཇིགས་བཙན་སྟོབས།
Sanskrit:
  • bhīṣmabala

Located in 1 passage in the translation:

  • 17.­48
g.­60

Bhīṣmaghoṣa

Wylie:
  • ’jigs pa’i dbyangs
Tibetan:
  • འཇིགས་པའི་དབྱངས།
Sanskrit:
  • bhīṣmaghoṣa

Located in 1 passage in the translation:

  • 17.­48
g.­61

Bhīṣmamati

Wylie:
  • ’jigs btsan blo gros
Tibetan:
  • འཇིགས་བཙན་བློ་གྲོས།
Sanskrit:
  • bhīṣmamati

Located in 1 passage in the translation:

  • 17.­48
g.­62

Bhīṣmānana

Wylie:
  • ’jigs zhal
Tibetan:
  • འཇིགས་ཞལ།
Sanskrit:
  • bhīṣmānana

Located in 1 passage in the translation:

  • 17.­48
g.­63

Bhīṣmārci

Wylie:
  • ’jigs btsan ’od ’phro
Tibetan:
  • འཇིགས་བཙན་འོད་འཕྲོ།
Sanskrit:
  • bhīṣmārci

Located in 1 passage in the translation:

  • 17.­48
g.­64

Bhīṣmasamudgata

Wylie:
  • ’jigs btsan ’phags
Tibetan:
  • འཇིགས་བཙན་འཕགས།
Sanskrit:
  • bhīṣmasamudgata

Located in 1 passage in the translation:

  • 17.­48
g.­65

Bhīṣmottara

Wylie:
  • ’jigs pa’i bla ma
  • ’jigs mchog
Tibetan:
  • འཇིགས་པའི་བླ་མ།
  • འཇིགས་མཆོག
Sanskrit:
  • bhīṣmottara

The name of both a previous life of Buddha Śākyamuni as a king (translated as ’jigs pa’i bla ma) and the name of one of the buddhas (translated as ’jigs mchog) that Śākyamuni received the samādhi teaching from in a previous life.

Located in 3 passages in the translation:

  • i.­37
  • 2.­12
  • 17.­48
g.­66

Bhṛgu

Wylie:
  • ngan spong
Tibetan:
  • ངན་སྤོང་།
Sanskrit:
  • bhṛgu

One of the seven great rishis of ancient India. The founder of Indian astrology.

Located in 2 passages in the translation:

  • 10.­152
  • g.­107
g.­67

bhūmi

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi

Literally “grounds” in which qualities grow, and also it means “levels.” Bhūmi refers specifically to levels of enlightenment, especially the ten levels of the enlightened bodhisattvas. Also translated here as “level.”

Located in 20 passages in the translation:

  • i.­29
  • 30.­122
  • 31.­12
  • 32.­27
  • 36.­184
  • n.­18
  • n.­549
  • n.­1091
  • n.­1450
  • g.­90
  • g.­102
  • g.­127
  • g.­176
  • g.­242
  • g.­264
  • g.­331
  • g.­332
  • g.­413
  • g.­425
  • g.­499
g.­68

Bhūtamati

Wylie:
  • yang dag blo gros
Tibetan:
  • ཡང་དག་བློ་གྲོས།
Sanskrit:
  • bhūtamati

Located in 2 passages in the translation:

  • 35.­14
  • 35.­16
g.­69

bignonia

Wylie:
  • skya snar
  • pa ta la
Tibetan:
  • སྐྱ་སྣར།
  • པ་ཏ་ལ།
Sanskrit:
  • pāṭalā

Bignonia suaveolens. The Indian species of bigonia. They have trumpet-shaped flowers and the small trees are common throughout India.

Located in 2 passages in the translation:

  • 10.­18
  • 10.­54
g.­70

blue lotus

Wylie:
  • ud pa la
  • ud pal
Tibetan:
  • ཨུད་པ་ལ།
  • ཨུད་པལ།
Sanskrit:
  • utpala

Located in 5 passages in the translation:

  • 10.­18
  • 10.­54
  • 10.­117
  • 29.­13
  • 30.­14
g.­71

Bodhi tree

Wylie:
  • byang chub kyi shing
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཤིང་།
Sanskrit:
  • bodhivṛkṣa

The tree beneath which every buddha in this world will manifest the attainment of buddhahood.

Located in 3 passages in the translation:

  • 22.­4
  • 32.­28
  • 36.­206
g.­72

Bodhimaṇḍa

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

Definition from the 84000 Glossary of Terms:

The place where the Buddha Śākyamuni achieved awakening and where every buddha will manifest the attainment of buddhahood. In our world this is understood to be located under the Bodhi tree, the Vajrāsana, in present-day Bodhgaya, India. It can also refer to the state of awakening itself.

Located in 11 passages in the translation:

  • 10.­144
  • 27.­3
  • 29.­50
  • 29.­54
  • 29.­58
  • 33.­227
  • 33.­229
  • 33.­238-239
  • 33.­241
  • n.­930
g.­73

bodhisattva

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

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 562 passages in the translation:

  • s.­1
  • i.­1
  • i.­4
  • i.­19
  • i.­24
  • i.­28-30
  • i.­36
  • i.­41-43
  • i.­45
  • i.­47-48
  • i.­52-53
  • i.­59
  • i.­61-62
  • i.­64
  • i.­67
  • i.­69-75
  • 1.­1-2
  • 1.­20-22
  • 1.­25-26
  • 1.­49-50
  • 1.­52
  • 1.­54-55
  • 2.­1
  • 2.­3
  • 2.­5
  • 2.­8
  • 2.­22
  • 2.­27
  • 3.­1-2
  • 3.­4-5
  • 3.­38
  • 4.­19
  • 4.­22
  • 4.­31
  • 5.­1-2
  • 5.­5
  • 5.­9-12
  • 5.­37
  • 5.­42
  • 6.­1-2
  • 6.­6
  • 6.­9
  • 6.­13
  • 6.­18-19
  • 6.­27
  • 7.­1-3
  • 7.­13
  • 7.­21-24
  • 7.­27
  • 7.­30-31
  • 7.­39
  • 8.­1-4
  • 8.­18
  • 9.­1
  • 9.­5-7
  • 10.­1-2
  • 10.­7
  • 10.­9
  • 10.­13
  • 10.­15
  • 10.­38
  • 10.­41-42
  • 10.­51
  • 11.­1-3
  • 11.­12
  • 11.­19
  • 11.­22
  • 11.­24-25
  • 11.­27
  • 11.­35
  • 11.­41-43
  • 11.­48
  • 11.­51
  • 11.­75
  • 12.­1-2
  • 12.­4
  • 13.­1-3
  • 13.­16
  • 13.­18
  • 13.­24-25
  • 13.­30-31
  • 14.­1
  • 14.­55
  • 14.­71-73
  • 15.­1
  • 15.­4
  • 16.­1
  • 16.­3
  • 16.­10
  • 16.­21
  • 16.­25
  • 17.­1
  • 17.­3
  • 17.­5
  • 17.­10
  • 17.­16-17
  • 17.­20-25
  • 17.­61
  • 17.­64
  • 17.­86
  • 17.­136
  • 17.­142
  • 17.­150
  • 17.­157
  • 17.­189
  • 17.­196
  • 17.­200
  • 18.­1
  • 18.­3
  • 18.­5
  • 18.­8
  • 18.­40
  • 18.­52
  • 19.­1-3
  • 19.­5
  • 19.­7
  • 20.­1-7
  • 20.­15
  • 21.­1-2
  • 22.­1-2
  • 23.­1-2
  • 24.­1
  • 24.­5-63
  • 24.­74
  • 24.­77
  • 25.­1-2
  • 25.­38
  • 26.­1-3
  • 26.­5
  • 26.­8
  • 27.­1-4
  • 28.­1-2
  • 29.­1-2
  • 29.­9-10
  • 29.­14-15
  • 29.­20-22
  • 29.­26
  • 29.­30-31
  • 29.­41-42
  • 29.­50-51
  • 29.­61-62
  • 29.­69
  • 29.­73-74
  • 29.­84-86
  • 29.­94-95
  • 29.­102-107
  • 30.­47-48
  • 31.­1-2
  • 32.­1
  • 33.­1
  • 33.­3
  • 33.­19
  • 33.­23
  • 33.­48
  • 33.­51-52
  • 33.­83
  • 33.­86
  • 33.­96
  • 33.­120
  • 33.­123
  • 33.­160
  • 33.­166
  • 33.­168
  • 33.­178
  • 33.­190
  • 33.­195
  • 33.­208-209
  • 33.­211
  • 33.­215
  • 33.­217-218
  • 33.­220
  • 33.­222
  • 33.­224
  • 33.­231
  • 33.­236
  • 33.­245
  • 33.­247
  • 33.­258
  • 33.­261
  • 33.­278
  • 33.­280-283
  • 33.­287
  • 33.­295-296
  • 34.­1-2
  • 34.­4-5
  • 34.­10-17
  • 34.­20-21
  • 34.­23-24
  • 34.­63
  • 35.­1-2
  • 35.­7-8
  • 35.­63
  • 35.­67
  • 35.­70
  • 36.­4
  • 36.­6-8
  • 36.­14-18
  • 36.­20
  • 36.­32-33
  • 36.­102
  • 36.­117-119
  • 36.­121-123
  • 36.­128
  • 36.­134
  • 36.­136
  • 36.­140
  • 36.­142
  • 36.­188
  • 36.­219
  • 36.­221-222
  • 37.­1-2
  • 37.­6-7
  • 37.­9-10
  • 37.­15
  • 37.­17
  • 37.­31
  • 37.­43
  • 37.­46-47
  • 37.­49-50
  • 38.­1
  • 38.­65
  • 39.­2-11
  • 39.­13
  • 39.­45
  • 39.­60
  • 39.­62-65
  • 39.­68-69
  • 39.­71-73
  • 39.­75
  • 39.­79
  • 39.­82-83
  • 39.­85
  • 39.­91-103
  • 39.­116-117
  • 39.­120-134
  • 39.­136
  • 40.­21
  • 40.­28
  • 40.­30
  • 40.­63
  • 40.­106
  • 40.­110
  • 40.­114
  • 40.­122
  • 40.­126
  • n.­9-10
  • n.­18
  • n.­27-30
  • n.­81
  • n.­159-160
  • n.­162
  • n.­182
  • n.­193
  • n.­231
  • n.­304
  • n.­313
  • n.­324
  • n.­330
  • n.­339-343
  • n.­430
  • n.­600
  • n.­783
  • n.­871
  • n.­889
  • n.­915
  • n.­1017-1026
  • n.­1098
  • n.­1118
  • n.­1193
  • n.­1251
  • n.­1293
  • n.­1319
  • n.­1422
  • n.­1450
  • g.­12
  • g.­19
  • g.­45
  • g.­67
  • g.­90
  • g.­102
  • g.­127
  • g.­138
  • g.­139
  • g.­159
  • g.­176
  • g.­183
  • g.­199
  • g.­238
  • g.­253
  • g.­257
  • g.­260
  • g.­264
  • g.­266
  • g.­267
  • g.­283
  • g.­286
  • g.­322
  • g.­331
  • g.­332
  • g.­335
  • g.­357
  • g.­360
  • g.­413
  • g.­420
  • g.­425
  • g.­429
  • g.­450
  • g.­486
  • g.­499
  • g.­532
g.­74

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 in India to be the supreme deity and creator of the universe.

Located in 28 passages in the translation:

  • 1.­2
  • 1.­50
  • 8.­13
  • 10.­54
  • 10.­68
  • 10.­103
  • 10.­122
  • 14.­41-42
  • 14.­82
  • 14.­96
  • 17.­137
  • 23.­32
  • 29.­1
  • 29.­5
  • 29.­7
  • 30.­114
  • 31.­10
  • 36.­54
  • 39.­65
  • 39.­69
  • 40.­112
  • n.­16
  • n.­149
  • n.­480
  • n.­662
  • g.­79
  • g.­86
g.­75

Brahmābala

Wylie:
  • tshangs pa’i stobs
Tibetan:
  • ཚངས་པའི་སྟོབས།
Sanskrit:
  • brahmābala

Located in 1 passage in the translation:

  • 17.­46
g.­76

Brahmadatta

Wylie:
  • tshangs pa byin
Tibetan:
  • ཚངས་པ་བྱིན།
Sanskrit:
  • brahmadatta
  • svara­brahma­datta

A monk who was a previous incarnation of Buddha Dīpaṃkara.

Located in 5 passages in the translation:

  • i.­51
  • 16.­5-6
  • 16.­8
  • 17.­46
g.­77

Brahmādeva

Wylie:
  • tshangs pa’i lha
Tibetan:
  • ཚངས་པའི་ལྷ།
Sanskrit:
  • brahmādeva

Located in 1 passage in the translation:

  • 17.­46
g.­78

Brahmaghoṣa

Wylie:
  • tshangs pa’i dbyangs
Tibetan:
  • ཚངས་པའི་དབྱངས།
Sanskrit:
  • brahmaghoṣa

A tathāgata.

Located in 2 passages in the translation:

  • 17.­46
  • n.­664
g.­79

Brahmakāyika

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

The lowest of the three paradises that are the paradises of the first dhyāna in the form realm. The class of devas who live in the paradise of Brahmā.

Located in 3 passages in the translation:

  • 1.­2
  • 10.­122
  • 36.­65
g.­80

Brahmānana

Wylie:
  • tshangs pa’i zhal
Tibetan:
  • ཚངས་པའི་ཞལ།
Sanskrit:
  • brahmānana

Located in 4 passages in the translation:

  • 17.­35-36
  • 17.­41-42
g.­81

Brahma­narendra­netra

Wylie:
  • tshanga pa’i mi dbang spyan
Tibetan:
  • ཚང་པའི་མི་དབང་སྤྱན།
Sanskrit:
  • brahma­narendra­netra

Located in 1 passage in the translation:

  • 17.­46
g.­82

Brahmapurohita

Wylie:
  • tshangs pa’i mdun ’don
Tibetan:
  • ཚངས་པའི་མདུན་འདོན།
Sanskrit:
  • brahmapurohita

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

Located in 1 passage in the translation:

  • 10.­122
g.­83

Brahmaśrava

Wylie:
  • tshangs pa’i snyan
Tibetan:
  • ཚངས་པའི་སྙན།
Sanskrit:
  • brahmaśrava

Located in 1 passage in the translation:

  • 17.­42
g.­84

Brahmasvarāṅga

Wylie:
  • tshangs pa’i sgra dbyangs
Tibetan:
  • ཚངས་པའི་སྒྲ་དབྱངས།
Sanskrit:
  • brahmasvarāṅga

Located in 1 passage in the translation:

  • 17.­46
g.­85

Brahmavasu

Wylie:
  • tshangs nor
Tibetan:
  • ཚངས་ནོར།
Sanskrit:
  • brahmavasu

Located in 1 passage in the translation:

  • 17.­46
g.­86

brahmavihāra

Wylie:
  • tshangs pa’i gnas
Tibetan:
  • ཚངས་པའི་གནས།
Sanskrit:
  • brahmavihāra

The four qualities that are said to result in rebirth in the paradise of Brahmā, and were a practice already prevalent before Śākyamuni’s teaching, are limitless love, compassion, rejoicing, and equanimity.

Located in 9 passages in the translation:

  • 32.­27
  • 39.­7
  • 39.­51
  • 39.­56-57
  • 39.­97
  • 39.­107
  • 39.­129
  • 39.­144
g.­87

Brahmeśvara

Wylie:
  • tshangs pa’i dbang phyug
Tibetan:
  • ཚངས་པའི་དབང་ཕྱུག
Sanskrit:
  • brahmeśvara

Name of two past buddhas from whom Śākyamuni received the samādhi teachings.

Located in 3 passages in the translation:

  • 17.­33-34
  • 17.­46
g.­88

breadfruit

Wylie:
  • pa na
Tibetan:
  • པ་ན།
Sanskrit:
  • panasa

Located in 1 passage in the translation:

  • 30.­10
g.­89

Bṛhaspati

Wylie:
  • phur bu
Tibetan:
  • ཕུར་བུ།
Sanskrit:
  • bṛhaspati

Both the deity of the planet Jupiter and the guru of the devas.

Located in 1 passage in the translation:

  • 10.­151
g.­90

Brilliance

Wylie:
  • ’od ’phro
  • ’od ’phro ba
Tibetan:
  • འོད་འཕྲོ།
  • འོད་འཕྲོ་བ།
Sanskrit:
  • arciṣmatī

The fourth bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­91

Brother

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

A respectful form of address between monks and also lay companions of equal standing. Literally: one who has a [long] life.

Located in 22 passages in the translation:

  • i.­56
  • 21.­23-24
  • 21.­26-28
  • 21.­37
  • 25.­47
  • 36.­1-4
  • 36.­18-19
  • 36.­140-141
  • 40.­156-158
  • n.­778
  • g.­305
  • g.­375
g.­92

buddha qualities

Wylie:
  • sangs rgyas kyi chos
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས།
Sanskrit:
  • buddhadharmāḥ

The specific qualities of a buddha; may sometimes be used as a general term, and sometimes referring to sets such as the ten strengths, the four fearlessnesses, the four discernments, the eighteen distinct qualities of a buddha, and so forth; or, more specifically, to another set of eighteen: the ten strengths; the four fearlessnesses; mindfulness of body, speech, and mind; and great compassion.

Alternatively, in the context of this sūtra, see 3.­2-3.­4.

Located in 15 passages in the translation:

  • 3.­1-2
  • 3.­4-5
  • 3.­26
  • 4.­13
  • 12.­1
  • 17.­69
  • 29.­40
  • 31.­12
  • 38.­95
  • 38.­100
  • 39.­47
  • 39.­54
  • n.­131
g.­93

caitya

Wylie:
  • mchod rten
Tibetan:
  • མཆོད་རྟེན།
Sanskrit:
  • caitya
  • cetiya

Sometimes synonymous with stūpa, but can refer to a temple that may or may not contain a stūpa, or any place or thing that is worthy of veneration. The Tibetan translation is identical for stūpa and caitya.

Located in 3 passages in the translation:

  • 3.­11
  • 17.­5
  • 18.­34
g.­94

Cakravāla

Wylie:
  • ’khor yug
Tibetan:
  • འཁོར་ཡུག
Sanskrit:
  • cakravāla
  • cakravāḍa

“Circular mass.” There are at least three interpretations of what this name refers to. In the Kṣitigarbha Sutra it is a mountain that contains the hells, in which case it is equivalent to the Vaḍaba submarine mountain of fire, also said to be the entrance to the hells. More commonly it is the name of the outer ring of mountains at the edge of the flat disk that is the world, with Sumeru in the center. This is also equated with Vaḍaba, the heat of which evaporates the ocean so that it does not overflow. Jambudvīpa, the world of humans is in this sea to Sumeru’s south. However, it is also used to mean the entire disk, including Sumeru and the paradises above it.

Located in 2 passages in the translation:

  • 10.­163
  • 19.­16
g.­95

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 11 passages in the translation:

  • i.­37
  • 2.­1
  • 10.­145
  • 17.­198
  • 18.­16
  • 30.­1
  • 33.­169
  • 33.­210
  • 36.­62
  • g.­200
  • g.­260
g.­96

Candrabhānu

Wylie:
  • zla ba’i ’od zer
Tibetan:
  • ཟླ་བའི་འོད་ཟེར།
Sanskrit:
  • candrabhānu

Located in 1 passage in the translation:

  • 1.­2
g.­97

Candrakīrti

Wylie:
  • zla ba grags pa
Tibetan:
  • ཟླ་བ་གྲགས་པ།
Sanskrit:
  • candrakīrti

A prominent seventh-century master of the Madhyamaka (Middle Way) tradition.

Located in 6 passages in the translation:

  • i.­1
  • i.­12-13
  • i.­19
  • n.­6
  • n.­966
g.­98

Candrānana

Wylie:
  • zla ba’i zhal
Tibetan:
  • ཟླ་བའི་ཞལ།
Sanskrit:
  • candrānana

Located in 2 passages in the translation:

  • 17.­39-40
g.­99

Candraprabha

Wylie:
  • zla ’od
Tibetan:
  • ཟླ་འོད།
Sanskrit:
  • candraprabha

The young man of Rājagrha who is the principal interlocutor for the Samādhirājasūtra. He is frequently addressed as “youth” or “young man,” (Skt. kumāra; Tib. gzhon nu); see “the youth Candraprabha.”

Located in 72 passages in the translation:

  • s.­1
  • i.­2
  • i.­4-6
  • i.­15
  • i.­21
  • i.­36-47
  • i.­49-62
  • i.­65
  • i.­72-76
  • 1.­5
  • 1.­8
  • 4.­3
  • 10.­6-7
  • 10.­9
  • 10.­21
  • 10.­23
  • 10.­30
  • 10.­32
  • 10.­35
  • 10.­38
  • 10.­50
  • 10.­62
  • 14.­3
  • 15.­2
  • 15.­7
  • 15.­11
  • 16.­4
  • 17.­20
  • 18.­41
  • 39.­62
  • 39.­73
  • 39.­90
  • 39.­102
  • 39.­119
  • 39.­136
  • n.­231
  • n.­383
  • n.­403
  • n.­412
  • n.­530
  • g.­528
g.­100

Cāturmahā­rāja­kāyika

Wylie:
  • rgyal po chen po bzhi’i ris
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞིའི་རིས།
Sanskrit:
  • cāturmahā­rāja­kāyika

Definition from the 84000 Glossary of Terms:

One of the heavens of Buddhist cosmology, lowest among the six heavens of the desire realm (kāmadhātu, ’dod khams). Dwelling place of the Four Great Kings (caturmahārāja, rgyal chen bzhi), traditionally located on a terrace of Sumeru, just below the Heaven of the Thirty-Three. Each cardinal direction is ruled by one of the Four Great Kings and inhabited by a different class of nonhuman beings as their subjects: in the east, Dhṛtarāṣṭra rules the gandharvas; in the south, Virūḍhaka rules the kumbhāṇḍas; in the west, Virūpākṣa rules the nāgas; and in the north, Vaiśravaṇa rules the yakṣas.

Located in 1 passage in the translation:

  • 1.­2
g.­101

cherry wood

Wylie:
  • shug pa
Tibetan:
  • ཤུག་པ།
Sanskrit:
  • padmaka

Also known as Wild Himalayan Cherry, Sour Cherry, and Costus Speciosus.

Located in 2 passages in the translation:

  • 36.­211
  • n.­1304
g.­102

Clouds of Dharma

Wylie:
  • chos sprin
  • chos kyi sprin
Tibetan:
  • ཆོས་སྤྲིན།
  • ཆོས་ཀྱི་སྤྲིན།
Sanskrit:
  • dharmameghā

The tenth bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­103

conceptualization

Wylie:
  • mtshan ma
Tibetan:
  • མཚན་མ།
Sanskrit:
  • nimitta

Literally “signs,” or attributes.

Located in 1 passage in the translation:

  • 30.­101
g.­104

conceptualization

Wylie:
  • spros pa
Tibetan:
  • སྤྲོས་པ།
Sanskrit:
  • prapañca

An etymologically obscure term, which can mean elaboration, diffusion, or expansion, but is basically describing the mind’s conceptualization, and is always connected to the words for notions and ideas, and mental fabrications.

Located in 4 passages in the translation:

  • 13.­32
  • 15.­13-14
  • g.­489
g.­105

coral tree

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

Definition from the 84000 Glossary of Terms:

One of the five trees of Indra’s paradise, its heavenly flowers often rain down in salutation of the buddhas and bodhisattvas and are said to be very bright and aromatic, gladdening the hearts of those who see them. In our world, it is a tree native to India, Erythrina indica or Erythrina variegata, commonly known as the Indian coral tree, mandarava tree, flame tree, and tiger’s claw. In the early spring, before its leaves grow, the tree is fully covered in large flowers, which are rich in nectar and attract many birds. Although the most widespread coral tree has red crimson flowers, the color of the blossoms is not usually mentioned in the sūtras themselves, and it may refer to some other kinds, like the rarer Erythrina indica alba, which boasts white flowers.

Located in 10 passages in the translation:

  • 10.­38
  • 10.­40-41
  • 10.­54
  • 11.­4
  • 11.­10
  • 33.­248
  • 34.­52
  • 38.­61-62
g.­106

correct exertion

Wylie:
  • yang dag par spong ba
Tibetan:
  • ཡང་དག་པར་སྤོང་བ།
Sanskrit:
  • samyakprahāṇa

There are four kinds: the intention to not do bad actions that have not been done, to give up bad actions that are being done, to do good actions that have not been done, and to increase the good actions that are being done. Exertion is in accordance with the meaning in Buddhist Sanskrit. The Tibetan is translated as “abandonment” as in classical Sanskrit, which does not fit the context.

Located in 6 passages in the translation:

  • 39.­9
  • 39.­53
  • 39.­99
  • 39.­108
  • 39.­131
  • g.­37
g.­107

Cyavana

Wylie:
  • spen pa
Tibetan:
  • སྤེན་པ།
Sanskrit:
  • cyavana

A rishi of ancient India, the son of Rishi Bhṛgu, known for having become a youth again after he had reached an old age.

Located in 1 passage in the translation:

  • 10.­153
g.­108

Dānta

Wylie:
  • dul
Tibetan:
  • དུལ།
Sanskrit:
  • dānta

Located in 2 passages in the translation:

  • 17.­51
  • n.­666
g.­109

Dāntottara

Wylie:
  • dul mchog
Tibetan:
  • དུལ་མཆོག
Sanskrit:
  • dāntottara

Located in 2 passages in the translation:

  • 17.­51
  • n.­666
g.­110

Daśa­śata­raśmihutārci

Wylie:
  • nyi ma me’i ’od ’phro can
Tibetan:
  • ཉི་མ་མེའི་འོད་འཕྲོ་ཅན།
Sanskrit:
  • daśa­śata­raśmihutārci

Located in 1 passage in the translation:

  • 1.­2
g.­111

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 177 passages in the translation:

  • i.­54
  • i.­65
  • i.­78
  • 1.­2-3
  • 1.­10
  • 1.­50
  • 1.­62
  • 2.­15
  • 2.­32-33
  • 3.­3
  • 5.­4
  • 5.­44
  • 7.­3
  • 7.­21
  • 7.­28
  • 7.­36
  • 8.­11
  • 8.­13
  • 8.­22
  • 10.­7
  • 10.­9
  • 10.­14
  • 10.­23
  • 10.­25
  • 10.­31
  • 10.­37
  • 10.­42
  • 10.­51
  • 10.­54
  • 10.­68
  • 10.­77
  • 10.­79
  • 10.­94
  • 10.­99-101
  • 10.­103-104
  • 10.­107
  • 10.­119-124
  • 10.­127
  • 10.­157-161
  • 10.­166
  • 11.­46
  • 11.­55
  • 11.­64
  • 12.­2-3
  • 12.­20
  • 14.­29
  • 14.­33
  • 14.­36
  • 14.­39
  • 14.­41-42
  • 14.­46
  • 14.­79
  • 14.­82
  • 14.­85
  • 14.­90
  • 14.­92
  • 15.­9
  • 15.­18
  • 17.­6
  • 17.­8
  • 17.­16
  • 17.­58
  • 17.­64
  • 17.­74-75
  • 17.­137
  • 17.­186
  • 17.­195
  • 18.­44
  • 18.­49
  • 19.­6
  • 19.­9
  • 19.­14
  • 19.­18
  • 19.­34
  • 20.­15
  • 21.­2
  • 23.­15
  • 23.­32-33
  • 24.­13
  • 29.­1
  • 29.­4
  • 29.­6
  • 29.­9
  • 29.­11
  • 29.­16
  • 30.­6
  • 30.­40
  • 30.­93
  • 30.­95
  • 30.­113
  • 31.­3
  • 31.­9
  • 33.­130
  • 33.­170
  • 33.­274
  • 34.­7
  • 34.­13-14
  • 34.­19-20
  • 34.­22
  • 34.­35
  • 34.­42-43
  • 34.­49-50
  • 34.­52
  • 34.­61
  • 35.­9
  • 35.­51
  • 36.­9
  • 36.­53-54
  • 36.­65
  • 36.­77-78
  • 36.­101
  • 36.­106
  • 36.­114
  • 36.­131
  • 36.­146
  • 36.­158
  • 36.­171
  • 36.­187
  • 36.­208
  • 38.­10
  • 38.­17
  • 38.­51
  • 38.­85
  • 39.­12
  • 39.­56
  • 39.­71
  • 40.­111
  • 40.­115
  • 40.­153
  • 40.­158
  • n.­242
  • n.­310
  • n.­394
  • n.­466
  • n.­477
  • n.­479-480
  • n.­485
  • n.­575
  • n.­581
  • n.­584
  • n.­662
  • n.­747
  • n.­773
  • n.­1002-1003
  • g.­32
  • g.­40
  • g.­79
  • g.­89
  • g.­181
  • g.­384
  • g.­445
g.­112

Devadatta

Wylie:
  • lhas byin
  • lha sbyin
  • lha byin
Tibetan:
  • ལྷས་བྱིན།
  • ལྷ་སྦྱིན།
  • ལྷ་བྱིན།
Sanskrit:
  • devadatta

A cousin of Buddha Śākyamuni who broke with him and established his own community. His tradition was still continuing during the first millennium ᴄᴇ. He is portrayed as engendering evil schemes against the Buddha and even succeeding in wounding him. He is usually identified with wicked beings in accounts of previous lifetimes.

Located in 1 passage in the translation:

  • 21.­37
g.­113

Devendra

Wylie:
  • lha dbang
Tibetan:
  • ལྷ་དབང་།
Sanskrit:
  • devendra

Another name for Śakra, aka Indra.

Located in 1 passage in the translation:

  • 14.­41
g.­114

dhāraṇī

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

See “retention.”

Located in 13 passages in the translation:

  • 1.­2
  • 10.­7
  • 13.­26
  • 17.­98
  • 17.­154
  • 26.­17
  • 32.­4
  • n.­13
  • n.­311
  • n.­540
  • n.­1042
  • n.­1052
  • g.­374
g.­115

Dharmabala

Wylie:
  • chos kyi stobs ldan
Tibetan:
  • ཆོས་ཀྱི་སྟོབས་ལྡན།
Sanskrit:
  • dharmabala

Located in 1 passage in the translation:

  • 17.­54
g.­116

dharmabhāṇaka

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

Speaker or reciter of scriptures. In early Buddhism a section of the sangha would be bhāṇakas, who, particularly before the teachings were written down and were only transmitted orally, were the key factor in the preservation of the teachings. Various groups of dharmabhāṇakas specialized in memorizing and reciting a certain set of sūtras or vinaya.

Located in 64 passages in the translation:

  • 14.­55
  • 16.­5-6
  • 16.­10
  • 17.­124
  • 17.­180
  • 18.­43
  • 20.­18-19
  • 20.­21
  • 21.­7
  • 21.­9
  • 21.­17
  • 21.­19
  • 21.­21
  • 21.­28
  • 21.­30
  • 21.­35
  • 21.­37
  • 30.­127
  • 33.­162
  • 34.­11
  • 34.­25
  • 35.­8
  • 35.­14-15
  • 35.­17
  • 35.­23
  • 35.­26
  • 35.­42
  • 35.­50-53
  • 35.­55-56
  • 35.­62-63
  • 35.­68-69
  • 35.­71
  • 35.­78
  • 36.­14
  • 36.­16-18
  • 36.­20
  • 36.­32
  • 36.­36
  • 36.­96
  • 36.­102
  • 36.­128
  • 36.­133
  • 36.­167-168
  • 36.­177-178
  • 36.­186
  • 37.­29
  • 37.­32
  • 39.­58
  • n.­777
  • n.­781
  • n.­1266
g.­117

Dharmadhvaja

Wylie:
  • chos kyi rgyal mtshan
Tibetan:
  • ཆོས་ཀྱི་རྒྱལ་མཚན།
Sanskrit:
  • dharmadhvaja

Located in 1 passage in the translation:

  • 17.­54
g.­118

dharmakāya

Wylie:
  • chos kyi sku
Tibetan:
  • ཆོས་ཀྱི་སྐུ།
Sanskrit:
  • dharmakāya

In distinction to the rūpakāya, or “form body” of a buddha, this is the eternal, imperceivable realization of a buddha. In origin it was a term for the presence of the Dharma, and has come to be synonymous with the true nature.

Located in 22 passages in the translation:

  • i.­27
  • i.­58
  • i.­60
  • i.­68
  • 4.­24
  • 6.­2
  • 10.­11
  • 12.­8
  • 23.­1
  • 23.­3
  • 23.­28
  • 23.­40-41
  • 25.­11-12
  • 30.­124
  • 33.­36
  • n.­159
  • n.­783
  • n.­1071
  • g.­378
  • g.­477
g.­119

Dharmaketu

Wylie:
  • chos kyi tog
Tibetan:
  • ཆོས་ཀྱི་ཏོག
Sanskrit:
  • dharmaketu

A tathāgata.

Located in 1 passage in the translation:

  • 17.­54
g.­120

Dharma­svabhāvodgata

Wylie:
  • chos kyi rang bzhin ’phags
Tibetan:
  • ཆོས་ཀྱི་རང་བཞིན་འཕགས།
Sanskrit:
  • dharma­svabhāvodgata

Located in 1 passage in the translation:

  • 17.­54
g.­121

Dharmatāśīla

Wylie:
  • chos nyid tshul khrims
Tibetan:
  • ཆོས་ཉིད་ཚུལ་ཁྲིམས།
Sanskrit:
  • dharmatāśīla

The 9th century Tibetan translator of this text.

Located in 2 passages in the translation:

  • i.­8
  • c.­1
g.­122

Dharmavyūha

Wylie:
  • chos bkod pa
Tibetan:
  • ཆོས་བཀོད་པ།
Sanskrit:
  • dharmavyūha

Located in 1 passage in the translation:

  • 1.­2
g.­123

Dharmottara

Wylie:
  • chos kyi bla ma
Tibetan:
  • ཆོས་ཀྱི་བླ་མ།
Sanskrit:
  • dharmottara

Located in 1 passage in the translation:

  • 17.­54
g.­124

dhātu

Wylie:
  • khams
Tibetan:
  • ཁམས།
Sanskrit:
  • dhātu

Often translated “element,” commonly in the context of the eighteen elements of sensory experience (the six sense faculties, their six respective objects, and the six sensory consciousnesses), although the term has a wide range of other meanings. Along with skandha and āyatana, one of the three major categories in the taxonomy of phenomena in the sūtra literature.

Located in 13 passages in the translation:

  • 1.­27
  • 1.­29
  • 3.­4
  • 13.­2
  • 17.­89
  • 17.­94
  • 40.­2
  • 40.­4
  • 40.­22
  • 40.­44
  • 40.­69
  • g.­48
  • g.­418
g.­125

Dhṛtarāṣṭra

Wylie:
  • yul ’khor srung
  • ngang skya
Tibetan:
  • ཡུལ་འཁོར་སྲུང་།
  • ངང་སྐྱ།
Sanskrit:
  • dhṛtarāṣṭra

One of the four mahārājas, he is the guardian deity for the east and traditionally lord of the gandharvas, though in this sūtra he appears to be king of the nāgas. It is also the name of a goose king that was one of the Buddha’s previous lives, and in that instance it is translated into Tibetan as ngang skya.

Located in 5 passages in the translation:

  • 10.­125
  • 30.­12
  • n.­960
  • g.­256
  • g.­534
g.­126

dhyāna

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

Sometimes translated as “absorption” or “meditative absorption,” this is one of several similar but specific terms for particular states of mind to be cultivated. Dhyāna is the term often used in the context of eight successive stages, four of form and four formless.

Located in 53 passages in the translation:

  • 1.­16
  • 1.­40
  • 6.­25
  • 9.­37
  • 9.­53
  • 11.­7
  • 12.­17
  • 17.­65
  • 18.­32-33
  • 19.­32
  • 21.­5
  • 23.­10
  • 29.­30
  • 29.­64
  • 29.­70
  • 30.­100
  • 30.­107
  • 31.­3
  • 33.­137
  • 33.­218
  • 33.­256
  • 33.­294
  • 35.­80
  • 36.­57
  • 36.­104
  • 36.­114
  • 36.­123
  • 36.­205
  • 38.­7
  • 38.­88
  • 39.­51
  • 40.­20
  • 40.­64-65
  • 40.­93
  • n.­100
  • n.­370
  • n.­480
  • n.­942
  • n.­1028
  • n.­1444
  • g.­1
  • g.­13
  • g.­30
  • g.­31
  • g.­79
  • g.­82
  • g.­183
  • g.­326
  • g.­327
  • g.­431
  • g.­487
g.­127

Difficult to Master

Wylie:
  • shin tu sbyang dka’
  • rgyal bar dka’ ba
Tibetan:
  • ཤིན་ཏུ་སྦྱང་དཀའ།
  • རྒྱལ་བར་དཀའ་བ།
Sanskrit:
  • sudurjayā

The fifth bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­128

Dīpaṃkara

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

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

Located in 10 passages in the translation:

  • i.­51
  • i.­56
  • i.­72
  • 10.­45
  • 16.­10
  • 21.­35
  • 32.­30
  • 35.­69
  • n.­1194
  • g.­76
g.­129

Dīpaprabha

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

A previous buddha in the distant past.

Located in 2 passages in the translation:

  • 35.­68
  • n.­1194
g.­130

discernment

Wylie:
  • so so yang dag par rig pa
Tibetan:
  • སོ་སོ་ཡང་དག་པར་རིག་པ།
Sanskrit:
  • pratisaṃvida

There are four: the discernments of meaning, phenomena, definitions, and eloquence.

Located in 31 passages in the translation:

  • i.­59-60
  • 1.­28
  • 1.­39
  • 17.­90
  • 24.­1-2
  • 24.­64-65
  • 24.­74
  • 25.­1-2
  • 25.­70
  • 29.­73
  • 29.­78
  • 29.­82
  • 30.­7
  • 37.­37
  • 37.­39
  • 39.­8
  • 39.­50
  • 39.­98
  • 39.­107
  • 39.­130
  • 39.­142
  • 40.­12
  • 40.­24
  • 40.­58
  • n.­851
  • n.­904
  • g.­92
g.­131

disciplines of mendicancy

Wylie:
  • sbyangs pa’i yon tan
  • sbyangs dag
  • sbyangs tshul
Tibetan:
  • སྦྱངས་པའི་ཡོན་ཏན།
  • སྦྱངས་དག
  • སྦྱངས་ཚུལ།
Sanskrit:
  • dhūtaguṇa
  • dhūta

Ascetic practices that are optional for monks and nuns or undertaken only for a defined time period. They are traditionally listed as being twelve in number: (1) wearing rags (pāṃśukūlika, phyag dar khrod pa), (2) (in the form of only) three religious robes (traicīvarika, chos gos gsum), (3) (coarse in texture as) garments of felt (nāma[n]tika, ’phyings pa pa), (4) eating by alms (paiṇḍapātika, bsod snyoms pa), (5) having a single mat to sit on (aikāsanika, stan gcig pa), (6) not eating after noon (khalu paścād bhaktika, zas phyis mi len pa), (7) living alone in the forest (āraṇyaka, dgon pa pa), (8) living at the base of a tree (vṛkṣamūlika, shing drungs pa), (9) living in the open (ābhyavakāśika, bla gab med pa), (10) frequenting cemeteries (śmāśānika, dur khrod pa), (11) sleeping sitting up (naiṣadika, cog bu pa), and (12) accepting whatever seating position is offered (yāthāsaṃstarika, gzhi ji bzhin pa); this last of the twelve is sometimes interpreted as not omitting any house on the almsround, i.e. regardless of any reception expected. Mahāvyutpatti, 1127-39.

Located in 9 passages in the translation:

  • 9.­7
  • 17.­94
  • 29.­94-96
  • 30.­2
  • 30.­7
  • 30.­50
  • 34.­66
g.­132

doorways to liberation

Wylie:
  • rnam par thar pa’i sgo
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ།
Sanskrit:
  • vimokṣamukha

Emptiness, absence of attributes, and absence of aspiration.

Located in 11 passages in the translation:

  • 1.­56
  • 33.­20
  • 34.­5
  • 39.­6
  • 39.­51
  • 39.­96
  • 39.­128
  • 40.­134
  • g.­4
  • g.­5
  • g.­146
g.­133

Dṛḍhabala

Wylie:
  • stobs brtan
Tibetan:
  • སྟོབས་བརྟན།
Sanskrit:
  • dṛḍhabala

A king in the time of Buddha Ghoṣadatta. Also the father of the rebirth of King Śirībala in the time of Buddha Narendraghoṣa.

Located in 8 passages in the translation:

  • i.­52
  • 5.­7
  • 5.­43
  • 17.­84
  • 17.­161
  • 17.­190
  • 17.­198
  • g.­320
g.­134

Dṛdhadatta

Wylie:
  • brtan pas byin
Tibetan:
  • བརྟན་པས་བྱིན།
Sanskrit:
  • dṛdhadatta

A king in the distant past.

Located in 4 passages in the translation:

  • i.­65
  • 30.­16
  • 30.­35
  • 30.­63
g.­135

Dṛḍhaśūra

Wylie:
  • dpa’ brtan
Tibetan:
  • དཔའ་བརྟན།
Sanskrit:
  • dṛḍhaśūra

The name of all the buddhas who had been followers of King Mahābala in a previous lifetime.

Located in 3 passages in the translation:

  • i.­40
  • 5.­36
  • 5.­53
g.­136

droṇa

Wylie:
  • sgrom
Tibetan:
  • སྒྲོམ།
Sanskrit:
  • droṇa

A measure of capacity or volume, and sometimes of weight, roughly equivalent to 5 liters or 9.5 kilograms. It can also be used to denote a vessel or container of that capacity, hence the Tibetan translation here sgrom, “box” or “chest,” which is a little misleading in the passage in this text.

Located in 2 passages in the translation:

  • 36.­213
  • n.­1305
g.­137

Druma

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

King of the kinnaras.

Located in 1 passage in the translation:

  • 10.­129
g.­138

Dundubhisvara

Wylie:
  • rnga dbyangs
Tibetan:
  • རྔ་དབྱངས།
Sanskrit:
  • dundubhisvara

A bodhisattva who only appears in Mahāyāna sūtras. It is also a name for various buddhas, including an alternative name for Buddha Amoghasiddhi. Incorrectly translated as mngon par ’byung dka’

Located in 2 passages in the translation:

  • 1.­2
  • 10.­38
g.­139

Durabhisambhava

Wylie:
  • mngon par ’byung dka’
  • ’byung dka’
Tibetan:
  • མངོན་པར་འབྱུང་དཀའ།
  • འབྱུང་དཀའ།
Sanskrit:
  • durabhisambhava

Name of a bodhisattva only mentioned in one other sūtra.

Located in 3 passages in the translation:

  • 10.­38
  • 10.­57
  • n.­410
g.­140

Durvāsa

Wylie:
  • dkar bar gnas
Tibetan:
  • དཀར་བར་གནས།
Sanskrit:
  • durvāsa

Ancient Indian sage, known primarily for tales of his short temper and the curses he inflicted, hence the meaning of his name: “difficult to live with.”

Located in 1 passage in the translation:

  • 10.­153
g.­141

eight disadvantageous states

Wylie:
  • mi khom brgyad
Tibetan:
  • མི་ཁོམ་བརྒྱད།
Sanskrit:
  • aṣṭākṣaṇa

Being reborn in hell, or as a preta, an animal, or a long-lived deity (of the formless realms), or being a human in a time without a Buddha’s teaching, in a land without the teaching, with a defective mind, or without faith.

Located in 2 passages in the translation:

  • 30.­90
  • 32.­23
g.­142

eighteen distinct qualities of a buddha

Wylie:
  • sangs rgyas kyi chos ma ’dres pa bco brgyad
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།
Sanskrit:
  • aṣṭā­daśāveṇika­buddha­dharma

Definition from the 84000 Glossary of Terms:

Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (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 insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.

Located in 10 passages in the translation:

  • 1.­55
  • 2.­28
  • 17.­147
  • 39.­5
  • 39.­49
  • 39.­95
  • 39.­105
  • 39.­127
  • 40.­130
  • g.­92
g.­143

Elapatra

Wylie:
  • e la’i ’dab ma
Tibetan:
  • ཨེ་ལའི་འདབ་མ།
Sanskrit:
  • elapatra

A nāga king who in the lifetime of the previous buddha had cut down a tree and had therefore been reborn as a nāga. Residing in Taxila, he is said to have miraculously extended himself to where the Buddha was present. This tale is found represented in ancient sculpture.

Located in 2 passages in the translation:

  • 10.­142-143
g.­144

elapatra

Wylie:
  • e la’i ’dab ma
Tibetan:
  • ཨེ་ལའི་འདབ་མ།
Sanskrit:
  • elapatra

Vachellia farnesiana. The common English name is “needle bush,” because of its numerous thorns

Located in 1 passage in the translation:

  • 10.­143
g.­145

eloquence

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

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

Located in 29 passages in the translation:

  • i.­53
  • 1.­50
  • 2.­34
  • 3.­4
  • 11.­13
  • 17.­62
  • 17.­66
  • 17.­131
  • 17.­140
  • 17.­147
  • 24.­1
  • 24.­38
  • 24.­46
  • 24.­65
  • 25.­65
  • 26.­17
  • 30.­120
  • 32.­13
  • 32.­15
  • 33.­146
  • 34.­11
  • 35.­15
  • 37.­70
  • 39.­8
  • 39.­98
  • 39.­130
  • 40.­117
  • n.­509
  • g.­130
g.­146

emptiness

Wylie:
  • stong pa nyid
Tibetan:
  • སྟོང་པ་ཉིད།
Sanskrit:
  • śūnyatā

In the Mahāyāna this is the term for how phenomena are devoid of any nature of their own. One of the three doorways to liberation along with the absence of aspiration and the absence of attributes.

Located in 101 passages in the translation:

  • s.­1
  • i.­1
  • i.­14
  • i.­42
  • i.­55
  • i.­60
  • i.­64
  • i.­67-68
  • i.­71
  • i.­75
  • 1.­45
  • 4.­8
  • 4.­16
  • 4.­23
  • 6.­26
  • 7.­9
  • 7.­32
  • 9.­48-49
  • 9.­54
  • 10.­7
  • 10.­110
  • 11.­7
  • 11.­35
  • 11.­41-42
  • 11.­48
  • 12.­6
  • 14.­10
  • 14.­13
  • 14.­63
  • 14.­81
  • 14.­86
  • 16.­29
  • 17.­62
  • 17.­72
  • 17.­129
  • 19.­27
  • 23.­4
  • 25.­15-17
  • 26.­17
  • 29.­61-62
  • 29.­67
  • 30.­34
  • 30.­87
  • 30.­127
  • 32.­8
  • 33.­20
  • 33.­23
  • 33.­51
  • 33.­87
  • 33.­223
  • 33.­225
  • 33.­235
  • 33.­269
  • 33.­294
  • 34.­5
  • 34.­48
  • 37.­33-34
  • 37.­36
  • 37.­43
  • 38.­59-61
  • 38.­64
  • 38.­66
  • 38.­78
  • 38.­80
  • 38.­82
  • 38.­99
  • 38.­103
  • 39.­6
  • 39.­25
  • 39.­30
  • 39.­96
  • 39.­128
  • 39.­144
  • 40.­21
  • 40.­102
  • 40.­119
  • 40.­134
  • n.­267
  • n.­315
  • n.­391
  • n.­700
  • n.­883
  • n.­931
  • n.­936-937
  • n.­943
  • n.­1061
  • n.­1063
  • n.­1418
  • g.­38
  • g.­132
  • g.­243
g.­147

erysipelas

Wylie:
  • ’brum bu me dbal
Tibetan:
  • འབྲུམ་བུ་མེ་དབལ།
Sanskrit:
  • visarpa

A bacterial infection of the skin, also called Ignis Sacer and St. Anthony’s Fire. The Tibetan means “fireflames.” Its worst form as described in the sūtra is “necrotizing fasciitis,” when the skin and flesh beneath blacken and die; it can lead quickly to death.

Located in 5 passages in the translation:

  • 35.­17
  • 35.­19
  • 35.­24
  • 35.­33
  • 35.­53
g.­148

essence of phenomena

Wylie:
  • chos kyi dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
Sanskrit:
  • dharmadhātu

Defined in the commentary as the ultimate nature of phenomena, or the supreme among phenomena. Also defined as the essence of the Dharma. Literally “the element of phenomena, or the Dharma.” This term is also used to mean “the realm of phenomena,” meaning all phenomena.

Located in 3 passages in the translation:

  • 13.­23
  • 30.­25
  • n.­562
g.­149

fata morgana

Wylie:
  • dri za’i grong khyer
Tibetan:
  • དྲི་ཟའི་གྲོང་ཁྱེར།
Sanskrit:
  • gandharvapura

A particular kind of mirage in which buildings, mountains, and so on can appear in the sky above the horizon. In India, called the “city of gandharvas,” as it was believed to be a glimpse of the residences of these divine beings.

Located in 1 passage in the translation:

  • 9.­19
g.­150

fearlessness

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

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

Located in 20 passages in the translation:

  • 1.­7
  • 1.­45
  • 1.­55
  • 2.­28
  • 17.­61
  • 25.­1-2
  • 34.­48
  • 39.­5
  • 39.­95
  • 39.­109
  • 39.­127
  • 39.­142
  • 40.­24
  • 40.­93
  • 40.­129
  • n.­77
  • n.­1410
  • n.­1460
  • g.­92
g.­151

fenugreek

Wylie:
  • spri ka
Tibetan:
  • སྤྲི་ཀ
Sanskrit:
  • spṛkka
  • spṛka
  • sprkṣya

Located in 1 passage in the translation:

  • 36.­212
g.­152

fig-tree flowers

Wylie:
  • u dum bA ra’i me tog
Tibetan:
  • ཨུ་དུམ་བཱ་རའི་མེ་ཏོག
Sanskrit:
  • udumbarakusuma

A simile for rarity, as fig trees do not have discernible blossoms. In Tibet the udumbara (Ficus glomerata), being unknown, became portrayed as a gigantic lotuslike flower. The Chinese adds the adjective “rare” and, like the Tibetan, simply transliterates udumbara.

Located in 1 passage in the translation:

  • 30.­89
g.­153

five strengths

Wylie:
  • stobs lnga
Tibetan:
  • སྟོབས་ལྔ།
Sanskrit:
  • pañcabala

The five strengths are a stronger form of the five powers: faith, mindfulness, diligence, samādhi, and wisdom.

Located in 5 passages in the translation:

  • 39.­9
  • 39.­53
  • 39.­99
  • 39.­131
  • g.­37
g.­154

fourfold assembly

Wylie:
  • ’khor bzhi
Tibetan:
  • འཁོར་བཞི།
Sanskrit:
  • catuḥparṣad

Male and female lay followers, and male and female monastic followers.

Located in 3 passages in the translation:

  • 1.­3
  • 27.­3
  • 40.­158
g.­155

Gambhīraghoṣa

Wylie:
  • sgra dbyangs zab mo
Tibetan:
  • སྒྲ་དབྱངས་ཟབ་མོ།
Sanskrit:
  • gambhīraghoṣa

Located in 1 passage in the translation:

  • 17.­49
g.­156

Gampopa

Wylie:
  • sgam po pa
Tibetan:
  • སྒམ་པོ་པ།
Sanskrit:
  • —

Gampopa Sonam Rinchen (sgam po pa bsod nams rin chen, 1079–1153). A disciple of Milarepa, and the founder of the monastic Kagyu tradition; also known as Dakpopa (dwags po pa) or Dakpo Lharjé (dwags po lha rje).

Located in 2 passages in the translation:

  • i.­21
  • g.­20
g.­157

Gaṇābhibhu

Wylie:
  • tshogs rnams zil gnon
Tibetan:
  • ཚོགས་རྣམས་ཟིལ་གནོན།
Sanskrit:
  • gaṇābhibhu

Located in 1 passage in the translation:

  • 17.­53
g.­158

Gaṇamukhya

Wylie:
  • tshog gtso
Tibetan:
  • ཚོག་གཙོ།
Sanskrit:
  • gaṇamukhya

Located in 1 passage in the translation:

  • 17.­53
g.­159

Gandhahasti

Wylie:
  • spos kyi glang po che
Tibetan:
  • སྤོས་ཀྱི་གླང་པོ་ཆེ།
Sanskrit:
  • gandhahasti

A principal bodhisattva in the Mahāyāna sūtras. He is described in this sūtra as coming from Akṣobhya’s realm.

Located in 3 passages in the translation:

  • 10.­38
  • 10.­57
  • 14.­72
g.­160

Gandhamādana

Wylie:
  • spos ngad can
  • spos ngad ldang
  • spos nad ldan
Tibetan:
  • སྤོས་ངད་ཅན།
  • སྤོས་ངད་ལྡང་།
  • སྤོས་ནད་ལྡན།
Sanskrit:
  • gandhamādana

A legendary mountain north of the Himalayas, with Lake Anavatapta, the source of the world’s great rivers, at its base. It is said to be south of Mount Kailash, though both have been identified with Mount Tise in west Tibet.

Located in 2 passages in the translation:

  • 10.­129
  • 10.­163
g.­161

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 21 passages in the translation:

  • i.­54
  • 1.­2
  • 10.­31
  • 10.­42
  • 10.­51
  • 11.­46
  • 17.­16
  • 19.­8-11
  • 19.­34
  • 34.­22
  • 36.­15
  • 40.­158
  • n.­733
  • n.­738
  • g.­32
  • g.­125
  • g.­149
  • g.­322
g.­162

Gaṇendra

Wylie:
  • tshogs dbang
Tibetan:
  • ཚོགས་དབང་།
Sanskrit:
  • gaṇendra

Located in 1 passage in the translation:

  • 17.­53
g.­163

Gaṇendraśūra

Wylie:
  • tshogs dbang dpa’ bo
Tibetan:
  • ཚོགས་དབང་དཔའ་བོ།
Sanskrit:
  • gaṇendraśūra

Located in 1 passage in the translation:

  • 17.­53
g.­164

Gaṇeśvara

Wylie:
  • tshogs kyi dbang phyug
Tibetan:
  • ཚོགས་ཀྱི་དབང་ཕྱུག
Sanskrit:
  • gaṇeśvara

A name that appears twice in the list of buddhas from whom Śākyamuni in previous lifetimes received the Samādhirāja, and who is described in particular in chapter 38.

Located in 6 passages in the translation:

  • i.­75
  • 17.­36-37
  • 17.­53
  • 38.­6
  • 38.­73
g.­165

Gaṇivara

Wylie:
  • tshogs bzang
Tibetan:
  • ཚོགས་བཟང་།
Sanskrit:
  • gaṇivara

Located in 1 passage in the translation:

  • 17.­53
g.­166

Gaṇivara­pramocaka

Wylie:
  • tshogs bzang rab tu rnam par ’byed
Tibetan:
  • ཚོགས་བཟང་རབ་ཏུ་རྣམ་པར་འབྱེད།
Sanskrit:
  • gaṇivara­pramocaka

Located in 1 passage in the translation:

  • 17.­53
g.­167

Gardabhaka

Wylie:
  • bong bu
Tibetan:
  • བོང་བུ།
Sanskrit:
  • gardabhaka

A powerful yakṣa of the Himalayas.

Located in 1 passage in the translation:

  • 10.­148
g.­168

gardenia

Wylie:
  • bar sha ka
Tibetan:
  • བར་ཤ་ཀ
Sanskrit:
  • vārṣika
  • vāraṣika

Located in 1 passage in the translation:

  • 30.­14
g.­169

Gargā

Wylie:
  • gar gA
Tibetan:
  • གར་གཱ།
Sanskrit:
  • gargā

A famous Puranic rishi of India, who features particularly in the Vaishnavite literature.

Located in 1 passage in the translation:

  • 10.­151
g.­170

garuḍa

Wylie:
  • khyung
Tibetan:
  • ཁྱུང་།
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 12 passages in the translation:

  • 1.­2
  • 10.­31
  • 10.­42
  • 10.­51
  • 10.­156
  • 10.­160
  • 11.­46
  • 14.­83
  • 17.­16
  • 17.­138
  • 34.­22
  • n.­1270
g.­171

Gautama

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

One of the seven great rishis of ancient India. Author of some of the vedas. His Dharmasūtra specified renunciation as yellow robes, shaved head, and being called a bhikṣu. Buddha Śākyamuni was his descendant.

Located in 3 passages in the translation:

  • 10.­151
  • g.­187
  • g.­385
g.­172

Ghoṣadatta

Wylie:
  • dbyangs byin
Tibetan:
  • དབྱངས་བྱིན།
Sanskrit:
  • ghoṣadatta

A buddha in the distant past.

Located in 22 passages in the translation:

  • i.­40
  • i.­71
  • 5.­4-6
  • 5.­8-13
  • 5.­16-17
  • 5.­29
  • 5.­31
  • 5.­35
  • 5.­39
  • 5.­56
  • 34.­7-8
  • g.­133
  • g.­249
g.­173

Ghoṣānana

Wylie:
  • dbyangs kyi zhal
Tibetan:
  • དབྱངས་ཀྱི་ཞལ།
Sanskrit:
  • ghoṣānana

Located in 2 passages in the translation:

  • 17.­38-39
g.­174

Ghoṣeśvara

Wylie:
  • dbyangs kyi dbang phyug
Tibetan:
  • དབྱངས་ཀྱི་དབང་ཕྱུག
Sanskrit:
  • ghoṣeśvara

Located in 2 passages in the translation:

  • 17.­37-38
g.­175

Girivalgu

Wylie:
  • ri bo legs pa
Tibetan:
  • རི་བོ་ལེགས་པ།
Sanskrit:
  • girivalgu
  • girika

A nāga king who was a devotee of the Buddha. King Bimbisara once banished him and another nāga because they did not honor him. A drought occurred, and on the Buddha’s advice, he asked the nāgas for their forgiveness.

Located in 1 passage in the translation:

  • 10.­132
g.­176

Gone Far

Wylie:
  • ring du song
  • ring du song ba
Tibetan:
  • རིང་དུ་སོང་།
  • རིང་དུ་སོང་བ།
Sanskrit:
  • dūraṃgamā

The seventh bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­177

good beings

Wylie:
  • skyes bu dam pa
Tibetan:
  • སྐྱེས་བུ་དམ་པ།
Sanskrit:
  • satpuruṣa

Located in 2 passages in the translation:

  • 1.­2
  • 17.­134
g.­178

Good Eon

Wylie:
  • skal pa bzang po
Tibetan:
  • སྐལ་པ་བཟང་པོ།
Sanskrit:
  • bhadrakalpa
  • bhadraka

Our present eon in which over a thousand buddhas will appear. The meaning is “good” because of the number of buddhas that will appear. In the sūtra, it is usually called bhadraka.

Located in 5 passages in the translation:

  • 1.­2
  • 10.­60
  • n.­27
  • g.­12
  • g.­260
g.­179

gośīrṣa

Wylie:
  • go Shir Sha
  • ba glang gi spos
  • ba glang mgo
Tibetan:
  • གོ་ཥིར་ཥ།
  • བ་གླང་གི་སྤོས།
  • བ་གླང་མགོ
Sanskrit:
  • gośīrṣa
  • gauśīrṣa

A type of sandalwood that is reddish in color and has medicinal properties. It is said to have the finest fragrance of all sandalwood. In the Mahāvyutpatti it is translated as sa mchog, which means “supreme earth.” Later translations translate gośirṣa literally as “ox-head,” which is said to refer to the shape or name of the mountain where it grows. Appears to be red sandalwood, though that appears separately in the list of incenses.

Located in 1 passage in the translation:

  • 10.­52
g.­180

Gṛdhrakūṭa

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

See “Vulture Peak.”

Located in 9 passages in the translation:

  • 10.­29
  • 17.­2
  • 17.­5
  • 17.­10
  • 17.­15
  • 17.­18
  • 19.­16
  • 33.­142
  • g.­539
g.­181

guhyaka

Wylie:
  • gsang ba po
Tibetan:
  • གསང་བ་པོ།
Sanskrit:
  • guhyaka

A class of devas that, like the yakṣas, are ruled over by Kubera, but are also said to be his most trusted helpers.

Located in 1 passage in the translation:

  • 14.­70
g.­182

hibiscus

Wylie:
  • s+thA la ka
Tibetan:
  • སྠཱ་ལ་ཀ
Sanskrit:
  • sthālaka

Located in 1 passage in the translation:

  • 10.­54
g.­183

higher cognition

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

The higher cognitions are listed as either five or six. The first five are: clairvoyance (divine sight), divine hearing, knowing how to manifest miracles, remembering previous lives, knowing what is in the minds of others. A sixth, knowing that all defects have been eliminated, is often added. The first five are attained through dhyāna, and are sometimes described as worldly, as they can be attained to some extent by non-Buddhist yogis; while the sixth is supramundane and attained only by realization‍—by bodhisattvas, or according to some accounts only by buddhas.

Located in 38 passages in the translation:

  • i.­42
  • i.­64
  • i.­68
  • 1.­2
  • 1.­29
  • 1.­41
  • 2.­14
  • 17.­60
  • 17.­62
  • 17.­95
  • 17.­189
  • 19.­5
  • 23.­6
  • 29.­103
  • 29.­106
  • 29.­108
  • 30.­7
  • 30.­24
  • 32.­24
  • 33.­1-6
  • 33.­123-124
  • 33.­287
  • 34.­21
  • 37.­37
  • 38.­35
  • 39.­83
  • 39.­102
  • 39.­136
  • 40.­22
  • 40.­65
  • n.­1393
  • n.­1431
g.­184

Himagiri

Wylie:
  • kha ba can gyi ri
Tibetan:
  • ཁ་བ་ཅན་གྱི་རི།
Sanskrit:
  • himagiri

Synonymous with Himavat. This “mountain” is actually the entire Himalayan range.

Located in 2 passages in the translation:

  • 10.­163
  • g.­185
g.­185

Himavat

Wylie:
  • gangs kyi ri
Tibetan:
  • གངས་ཀྱི་རི།
Sanskrit:
  • himavat

Synonymous with Himagiri. This “mountain” is actually the entire Himalayan range.

Located in 2 passages in the translation:

  • 19.­16
  • g.­184
g.­186

identification

Wylie:
  • ’du shes
Tibetan:
  • འདུ་ཤེས།
Sanskrit:
  • saṃjña

The mental process of identifying various perceived phenomena. One of the five skandhas.

Located in 11 passages in the translation:

  • i.­68
  • 1.­44
  • 17.­126
  • 24.­2
  • 25.­2
  • 25.­14
  • 32.­11
  • n.­604
  • g.­5
  • g.­329
  • g.­418
g.­187

Ikṣvāku

Wylie:
  • bu ram shing
Tibetan:
  • བུ་རམ་ཤིང་།
Sanskrit:
  • ikṣvāku

This is a family lineage that many royal families claimed adherence to. It is the name of an early royal dynasty in India, which is said to be a solar dynasty. Though there are many versions of how the dynasty received its name, they all relate it to the sugar cane (ikṣu). In Buddhism he was said to have been miraculously born from the rishi Gautama’s semen and blood when it was heated by the sun, and subsequently hid among sugar cane. Buddha Śākyamuni was also considered to be in this family line.

Located in 1 passage in the translation:

  • 33.­152
g.­188

Indraketu

Wylie:
  • dbang po’i tog
Tibetan:
  • དབང་པོའི་ཏོག
Sanskrit:
  • indraketu

A yakṣa lord.

Located in 2 passages in the translation:

  • 10.­52
  • 10.­149
g.­189

Indra­ketu­dhvaja­rāja

Wylie:
  • dbang tog rgyal mtshan rgyal po
Tibetan:
  • དབང་ཏོག་རྒྱལ་མཚན་རྒྱལ་པོ།
Sanskrit:
  • indra­ketu­dhvaja­rāja

A buddha in the distant past, who is not mentioned in any other sūtra.

Located in 5 passages in the translation:

  • i.­55
  • 20.­10
  • 20.­19
  • 20.­21-22
g.­190

ironwood flowers

Wylie:
  • ke sa ra
Tibetan:
  • ཀེ་ས་ར།
Sanskrit:
  • keśara
  • keśarā

Mesua ferrea, specifically “Ceylon ironwood,” also called Indian rose chestnut, Cobra’s saffron, and nāgakesara. The flowers are large and fragrant, with four white petals and a yellow center.

Located in 2 passages in the translation:

  • 10.­18
  • 10.­54
g.­191

Jahnu

Wylie:
  • rgyal byed
Tibetan:
  • རྒྱལ་བྱེད།
Sanskrit:
  • jahnu

A rishi of ancient India, who was said to have swallowed the Ganges when it first appeared, and then on being supplicated allowed it to come out of his ear.

Located in 1 passage in the translation:

  • 10.­151
g.­192

Jaimini

Wylie:
  • ’dza’ man
Tibetan:
  • འཛའ་མན།
Sanskrit:
  • jaimini
  • jāmani
  • jāmaṇi

A rishi who was a pupil of Vyāsa, the first master of the Sāmaveda and the source of the Mīmāṃsā tradition.

Located in 1 passage in the translation:

  • 10.­153
g.­193

Jamadagni

Wylie:
  • ’dza’ mag ni
Tibetan:
  • འཛའ་མག་ནི།
Sanskrit:
  • jamadagni
  • jāmadagni

One of the seven great rishis of ancient India. Also known as the father of Paraśurāma, the sixth incarnation of Viṣṇu.

Located in 1 passage in the translation:

  • 10.­153
g.­194

Jambu River

Wylie:
  • ’dzam bu
Tibetan:
  • འཛམ་བུ།
Sanskrit:
  • jambu

Legendary river carrying the remains of the golden fruit of a legendary jambu (rose apple) tree.

Located in 5 passages in the translation:

  • 10.­18
  • 10.­24
  • 17.­8
  • 35.­51
  • 37.­41
g.­195

Jambudhvaja

Wylie:
  • ’dzam bu rgyal mtshan
Tibetan:
  • འཛམ་བུ་རྒྱལ་མཚན།
Sanskrit:
  • jambudhvaja

An alternative name for Jambudvīpa (rose-apple continent), which means “rose-apple banner.”

Located in 2 passages in the translation:

  • 32.­18
  • n.­975
g.­196

Jambudvīpa

Wylie:
  • ’dzam bu gling
Tibetan:
  • འཛམ་བུ་གླིང་།
Sanskrit:
  • jambudvīpa

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

Located in 23 passages in the translation:

  • 5.­6-7
  • 5.­43
  • 7.­21
  • 10.­157
  • 18.­34
  • 21.­4
  • 21.­15
  • 30.­8
  • 30.­16-17
  • 30.­39
  • 33.­210
  • 33.­212-213
  • 34.­9
  • 35.­13-14
  • 35.­50
  • 35.­58
  • n.­975
  • g.­94
  • g.­195
g.­197

jasmine

Wylie:
  • mal li ka
  • mA li ka
Tibetan:
  • མལ་ལི་ཀ
  • མཱ་ལི་ཀ
Sanskrit:
  • mālika
  • māllika

Located in 3 passages in the translation:

  • 10.­18
  • 10.­54
  • 36.­19
g.­198

jina

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

The most common epithet of the buddhas, and also common among the Jains, hence their name. It means “the victorious one.”

Located in 241 passages in the translation:

  • 1.­5
  • 2.­13
  • 2.­15-16
  • 2.­22
  • 2.­33
  • 2.­37
  • 3.­7
  • 3.­11
  • 3.­20-22
  • 3.­40
  • 4.­24
  • 4.­27
  • 5.­27
  • 5.­49-50
  • 5.­52
  • 6.­11
  • 6.­29
  • 7.­8
  • 7.­29
  • 7.­42
  • 8.­9
  • 8.­22
  • 8.­25
  • 8.­27
  • 8.­29
  • 9.­38
  • 9.­54
  • 9.­73
  • 10.­12
  • 10.­29
  • 10.­33
  • 10.­50
  • 10.­57
  • 10.­61
  • 10.­72-76
  • 10.­78-82
  • 10.­92
  • 10.­100
  • 10.­104
  • 10.­106-107
  • 10.­109-112
  • 10.­116
  • 10.­129
  • 10.­141-143
  • 10.­148
  • 10.­161-163
  • 10.­167
  • 11.­18
  • 11.­20
  • 11.­68
  • 11.­72
  • 12.­5
  • 12.­12
  • 14.­37
  • 14.­42
  • 14.­47
  • 14.­55
  • 14.­78
  • 14.­84
  • 14.­87
  • 14.­91
  • 14.­95
  • 14.­98
  • 15.­3
  • 15.­10
  • 15.­12
  • 17.­4
  • 17.­29
  • 17.­31-42
  • 17.­48
  • 17.­56
  • 17.­63
  • 17.­70
  • 17.­79-80
  • 17.­86-87
  • 17.­89-99
  • 17.­101
  • 17.­106
  • 17.­110
  • 17.­112-114
  • 17.­116
  • 17.­118-140
  • 17.­145-146
  • 17.­151
  • 17.­159
  • 17.­164
  • 17.­167
  • 17.­175
  • 17.­180
  • 17.­189
  • 17.­192-193
  • 18.­37
  • 19.­13
  • 20.­13
  • 20.­17
  • 21.­23
  • 23.­28
  • 23.­48
  • 29.­16
  • 30.­6
  • 30.­18
  • 30.­23
  • 30.­26
  • 30.­31-33
  • 30.­35-37
  • 30.­39
  • 30.­53
  • 30.­56
  • 30.­80
  • 30.­91
  • 30.­102
  • 30.­118
  • 32.­30
  • 33.­106
  • 33.­142
  • 33.­160
  • 33.­213
  • 33.­289
  • 34.­62
  • 36.­25
  • 36.­66
  • 36.­93
  • 36.­113-115
  • 36.­166
  • 36.­196
  • 37.­38-39
  • 37.­41
  • 38.­6-7
  • 38.­12
  • 38.­16-17
  • 38.­28
  • 38.­38
  • 38.­42
  • 38.­46-49
  • 38.­55
  • 38.­61
  • 38.­66
  • 38.­74
  • 38.­80
  • 38.­83
  • 38.­86
  • 38.­89
  • 38.­93
  • 38.­98
  • 38.­100
  • 38.­107
  • 39.­24
  • 39.­49
  • 39.­55
  • 39.­138
  • n.­185
  • n.­382
  • n.­437
  • n.­500
  • n.­1000
  • n.­1045
  • n.­1118
  • n.­1361
  • g.­199
  • g.­342
g.­199

jinaputra

Wylie:
  • rgyal ba’i sras
Tibetan:
  • རྒྱལ་བའི་སྲས།
Sanskrit:
  • jinaputra

“Son of the Jina,” a synonym for bodhisattva.

Located in 2 passages in the translation:

  • 17.­13
  • n.­1073
g.­200

Jñānabala

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

A cakravartin king countless eons in the past.

Located in 9 passages in the translation:

  • 35.­13
  • 35.­16-17
  • 35.­19-20
  • 35.­24-25
  • 35.­69-70
g.­201

Jñānābala

Wylie:
  • ye shes stobs
Tibetan:
  • ཡེ་ཤེས་སྟོབས།
Sanskrit:
  • jñānābala

A buddha countless eons in the past.

Located in 1 passage in the translation:

  • 17.­45
g.­202

Jñānābhibhū

Wylie:
  • zil gyis ma non ye shes
Tibetan:
  • ཟིལ་གྱིས་མ་ནོན་ཡེ་ཤེས།
Sanskrit:
  • jñānābhibhū

Located in 1 passage in the translation:

  • 17.­45
g.­203

Jñānābhyudgata

Wylie:
  • ye shes mngon par ’phags
Tibetan:
  • ཡེ་ཤེས་མངོན་པར་འཕགས།
Sanskrit:
  • jñānābhyudgata

Located in 1 passage in the translation:

  • 17.­45
g.­204

Jñānaprabhāsa

Wylie:
  • ye shes snang ba
Tibetan:
  • ཡེ་ཤེས་སྣང་བ།
Sanskrit:
  • jñānaprabhāsa

A buddha countless eons in the past.

Located in 4 passages in the translation:

  • i.­76
  • 39.­12-13
  • 39.­15
g.­205

Jñānārcimat

Wylie:
  • ye shes ’od ’phro
Tibetan:
  • ཡེ་ཤེས་འོད་འཕྲོ།
Sanskrit:
  • jñānārcimat

Located in 1 passage in the translation:

  • 17.­45
g.­206

Jñānasamudgata

Wylie:
  • ye shes yang dag ’phags
  • yang dag ’phags
Tibetan:
  • ཡེ་ཤེས་ཡང་དག་འཕགས།
  • ཡང་དག་འཕགས།
Sanskrit:
  • jñānasamudgata

Located in 1 passage in the translation:

  • 17.­45
g.­207

Jñānaśūra

Wylie:
  • ye shes dpa’ ba
Tibetan:
  • ཡེ་ཤེས་དཔའ་བ།
Sanskrit:
  • jñānaśūra

A past buddha who eons previously had been King Mahābala. Also the name of one of the two hundred buddhas Śākyamuni had received the samādhi teaching from in previous lifetimes.

Located in 4 passages in the translation:

  • i.­40
  • 5.­34
  • 5.­54
  • 17.­45
g.­208

Jñānāvatī

Wylie:
  • ye shes ldan
Tibetan:
  • ཡེ་ཤེས་ལྡན།
Sanskrit:
  • jñānāvatī

A princess countless eons ago.

Located in 8 passages in the translation:

  • i.­24
  • i.­72
  • 35.­16
  • 35.­22-24
  • 35.­28
  • 35.­81
g.­209

Jñānaviśeṣaga

Wylie:
  • ye shes bye brag ’gro
Tibetan:
  • ཡེ་ཤེས་བྱེ་བྲག་འགྲོ།
Sanskrit:
  • jñānaviśeṣaga

Located in 1 passage in the translation:

  • 17.­45
g.­210

Jñāneśvara

Wylie:
  • ye shes dbang phyug
Tibetan:
  • ཡེ་ཤེས་དབང་ཕྱུག
Sanskrit:
  • jñāneśvara

Located in 2 passages in the translation:

  • 17.­30-31
g.­211

Jyotirasa

Wylie:
  • skar ma la dga’ ba
Tibetan:
  • སྐར་མ་ལ་དགའ་བ།
Sanskrit:
  • jyotirasa

Located in 1 passage in the translation:

  • 1.­2
g.­212

kachnar

Wylie:
  • a ti muk ta ka
  • a ti mug ta ka
Tibetan:
  • ཨ་ཏི་མུཀ་ཏ་ཀ
  • ཨ་ཏི་མུག་ཏ་ཀ
Sanskrit:
  • atimuktaka

Phanera variegata. One of the most beautiful and aromatic of Indian trees, also known as orchid tree, mountain ebony, and camel’s foot tree.

Located in 4 passages in the translation:

  • 10.­18
  • 10.­54
  • 10.­115
  • 30.­14
g.­213

Kāla

Wylie:
  • nag po
Tibetan:
  • ནག་པོ།
Sanskrit:
  • kāla

Kāla was the son of Anāthapiṇḍada (Pali: Anāthapindika), the merchant who donated to the Buddha the land for the Jetavana Monastery.

Located in 1 passage in the translation:

  • 10.­63
g.­214

Kālika

Wylie:
  • dus can
Tibetan:
  • དུས་ཅན།
Sanskrit:
  • kālika

A nāga king who became a pupil of the Buddha. Gandhara scultpures represent his conversion.

Located in 1 passage in the translation:

  • 10.­139
g.­215

kalyāṇamitra

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

A title for a teacher of the spiritual path, often translated “spiritual friend.”

Located in 15 passages in the translation:

  • 20.­2-8
  • 21.­1
  • 27.­3
  • 27.­8
  • 27.­12
  • 35.­4
  • 35.­14
  • 40.­18
  • n.­517
g.­216

Kamalaśīla

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

Indian Buddhist master (713–763) who came to Tibet in the late 8th century. Said to have been assassinated after a debate with the representatives of Chinese Buddhism. A later legend has him return to India and come back in another body in the eleventh century as the master Padampa Sangye.

Located in 2 passages in the translation:

  • i.­14
  • n.­233
g.­217

Kañcika

Wylie:
  • kon tsi
Tibetan:
  • ཀོན་ཙི།
Sanskrit:
  • kañciku (gilgit ms.)

Appears to mean “a person from Kañci.” Unidentified. Possibly a description of Pūrna, who is next in the list of the Buddha’s disciples. Alternatively this may be Kaccāna, also known as Kaccāyana, but principally as Katyayāna, one of the Buddha’s ten principal pupils.

Located in 1 passage in the translation:

  • 10.­64
g.­218

Kapilavastu

Wylie:
  • ser skya’i grong
Tibetan:
  • སེར་སྐྱའི་གྲོང་།
Sanskrit:
  • kapila

The Buddha’s home town.

Located in 3 passages in the translation:

  • 2.­20
  • g.­496
  • g.­501
g.­219

Kapphiṇa

Wylie:
  • ka phi na
Tibetan:
  • ཀ་ཕི་ན།
Sanskrit:
  • kapphiṇa
  • kaphina

A principal teacher of the monastic saṅgha during the Buddha’s lifetime. Described as pale skinned and with a prominent nose.

Located in 1 passage in the translation:

  • 10.­63
g.­220

Karmapa

Wylie:
  • karma pa
Tibetan:
  • ཀརྨ་པ།
Sanskrit:
  • —

Successive incarnations as the heads of the Karma Kagyu tradition, beginning with Dusum Khyenpa (dus gsum mkhyen pa, 1110–1193).

Located in 1 passage in the translation:

  • i.­21
g.­221

karnikara

Wylie:
  • kar ni
  • dong ka
  • dkar ni
Tibetan:
  • ཀར་ནི།
  • དོང་ཀ
  • དཀར་ནི།
Sanskrit:
  • karṇikāra
  • mucilinda

Pterospermum acerifolium. Other names include bayur, muchakunda, muchalinda, and dinner-plate tree.

Located in 4 passages in the translation:

  • 10.­54
  • 10.­75
  • 30.­10
  • 30.­14
g.­222

Karoṭapāṇi

Wylie:
  • lag na gzhong thogs
Tibetan:
  • ལག་ན་གཞོང་ཐོགས།
Sanskrit:
  • karoṭapāṇi

One of the three classes of yakṣas at the base of Sumeru, below the paradises of the mahārājas, as part of the lowest class of paradises in the desire realm. Their name means “those who have basins in their hands.” They are said to be at the very base of Sumeru, and worry that the rising ocean is going to flood them. Because they are continually bailing out water with the basins, they are unable to follow the path to enlightenment.

Located in 1 passage in the translation:

  • 10.­128
g.­223

Kārttika

Wylie:
  • ston zla tha chung
  • ston zla tha chungs
  • ston zla tha chungs smin drug
Tibetan:
  • སྟོན་ཟླ་ཐ་ཆུང་།
  • སྟོན་ཟླ་ཐ་ཆུངས།
  • སྟོན་ཟླ་ཐ་ཆུངས་སྨིན་དྲུག
Sanskrit:
  • kārttika

The lunar month in autum which falls in October-November, which in general Indian tradition was considered the most powerful time to perform good actions.

Located in 1 passage in the translation:

  • n.­451
g.­224

Karuṇāvicintin

Wylie:
  • rtag tu snying rje sems
Tibetan:
  • རྟག་ཏུ་སྙིང་རྗེ་སེམས།
Sanskrit:
  • karuṇāvicintin

The name of King Mahā­karuṇā­cintin as given in verse.

Located in 1 passage in the translation:

  • 8.­25
g.­225

Kāśyapa

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

One of the Buddha’s principal pupils, who became the Buddha’s successor on his passing. Also the name of the preceding Buddha, the third in this eon, with Śākyamuni as the fourth. Also one of the seven great rishis of ancient India at the origin of Vedic culture. He is portrayed in this sūtra as coming to make offerings to the Buddha along with the other great rishis.

Located in 4 passages in the translation:

  • 10.­63
  • 10.­142
  • 10.­151
  • n.­492
g.­226

Kauṇḍinya

Wylie:
  • kauN Di nya
Tibetan:
  • ཀཽཎ་ཌི་ཉ།
Sanskrit:
  • kauṇḍinya

The court priest in the Buddha’s father’s kingdom, he predicted the Buddha’s enlightenment, and was the first of the Buddha’s pupils to become an arhat.

Located in 1 passage in the translation:

  • 10.­64
g.­227

Kauśika

Wylie:
  • kau shi ka
Tibetan:
  • ཀཽ་ཤི་ཀ
Sanskrit:
  • kauśika
  • kauśikya
  • kośika

A rishi, usually said to be identical with Viśvamati, but his son and descendants also carried this name.

Located in 1 passage in the translation:

  • 10.­151
g.­228

Kauṣṭhila

Wylie:
  • gsus chen
Tibetan:
  • གསུས་ཆེན།
Sanskrit:
  • kauṣṭhila
  • koṣṭhilu

Foremost among the Buddha’s pupils in analytic reasoning.

Located in 1 passage in the translation:

  • 10.­64
g.­229

Kharakarṇa

Wylie:
  • bong rna
Tibetan:
  • བོང་རྣ།
Sanskrit:
  • kharakarṇa

Located in 2 passages in the translation:

  • 10.­148
  • g.­436
g.­230

Khedrup Jé

Wylie:
  • mkhas grub rje
Tibetan:
  • མཁས་གྲུབ་རྗེ།
Sanskrit:
  • —

One of the principal pupils of Tsongkhapa, the founder of the Gelug tradition. Also retrospectively know as the first Panchen Lama (b. 1385−d. 1438).

Located in 1 passage in the translation:

  • i.­20
g.­231

kiṃpuruṣa

Wylie:
  • skyes bu ’am ci
  • skyes bu ’am
Tibetan:
  • སྐྱེས་བུ་འམ་ཅི།
  • སྐྱེས་བུ་འམ།
Sanskrit:
  • kiṃpuruṣa

A race of beings said to live in the Himalayas who have bodies of lions and human heads.

Located in 1 passage in the translation:

  • 36.­15
g.­232

kinnara

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

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 25 passages in the translation:

  • 1.­2
  • 1.­50
  • 10.­31
  • 10.­42
  • 10.­51
  • 10.­129
  • 10.­160
  • 11.­46
  • 11.­64
  • 14.­34
  • 14.­92
  • 17.­16
  • 17.­138
  • 31.­10
  • 34.­22
  • 34.­61
  • 36.­15
  • 36.­130
  • 36.­208
  • 40.­113
  • n.­582
  • n.­1036
  • n.­1174
  • n.­1278
  • g.­137
g.­233

kleśa

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

Literally “pain,” “torment,” or “affliction.” In Buddhist Hybrid Sanskrit it means literally “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. Also rendered here as “affliction.”

Located in 143 passages in the translation:

  • i.­39
  • i.­59
  • i.­75
  • 1.­30
  • 1.­32
  • 1.­57
  • 5.­25
  • 5.­41
  • 6.­10
  • 6.­16
  • 9.­7
  • 9.­37
  • 9.­43
  • 9.­47-48
  • 10.­91
  • 12.­2
  • 12.­13
  • 13.­30-32
  • 14.­92
  • 17.­67
  • 17.­95
  • 17.­99
  • 24.­4-63
  • 27.­3
  • 29.­29
  • 29.­41
  • 29.­44
  • 29.­47
  • 29.­50
  • 29.­55
  • 29.­59
  • 32.­2
  • 33.­60
  • 33.­124
  • 33.­133
  • 33.­174
  • 33.­191
  • 33.­206-207
  • 33.­289
  • 36.­57
  • 36.­100
  • 36.­104
  • 36.­126
  • 36.­165
  • 36.­226
  • 38.­3
  • 38.­7
  • 38.­10
  • 39.­39
  • 39.­74
  • 40.­23
  • 40.­31
  • 40.­34
  • 40.­44
  • 40.­116
  • 40.­126
  • 40.­134
  • n.­204
  • n.­255
  • n.­311
  • n.­336
  • n.­340
  • n.­345
  • n.­348-350
  • n.­353
  • n.­393
  • n.­548
  • n.­701
  • n.­806
  • n.­901
  • n.­924
  • n.­936
  • n.­949
  • n.­1043
  • n.­1138
  • n.­1373
  • g.­8
  • g.­374
g.­234

Kolita

Wylie:
  • ’dza’ man
Tibetan:
  • འཛའ་མན།
Sanskrit:
  • kolita

Another name of Maudgalyāyana, one of the Buddha’s two principal pupils. Kolita was the name of his home village, or was (according to The Chapter on Going Forth) a name given by his relatives meaning “born from the lap” [of the gods].

Located in 3 passages in the translation:

  • 2.­21
  • 14.­67
  • g.­277
g.­235

krośa

Wylie:
  • rgyang grags
Tibetan:
  • རྒྱང་གྲགས།
Sanskrit:
  • kroṣa
  • kroṣa
  • kos

A quarter of a yojana, a distance that could be between one and over two miles. The milestones or kos-stones along the Indian trunk road were just over two miles apart. The Tibetan means “earshot.”

Located in 1 passage in the translation:

  • 17.­14
g.­236

Kṛṣṇagautama

Wylie:
  • gau tam nag po
Tibetan:
  • གཽ་ཏམ་ནག་པོ།
Sanskrit:
  • kṛṣṇagautama

A nāga king.

Located in 1 passage in the translation:

  • 10.­141
g.­237

kṣatriya

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

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

Located in 10 passages in the translation:

  • 21.­9
  • 21.­21
  • 21.­29
  • 36.­44
  • 36.­62
  • 36.­81
  • 36.­83
  • 36.­211
  • 36.­226
  • n.­764
g.­238

Kṣemadatta

Wylie:
  • bde bas byin
Tibetan:
  • བདེ་བས་བྱིན།
Sanskrit:
  • kṣemadatta

A bodhisattva in the distant past.

Located in 22 passages in the translation:

  • i.­71
  • 34.­12
  • 34.­14-17
  • 34.­20-21
  • 34.­23-25
  • 34.­35
  • 34.­44
  • 34.­46
  • 34.­51
  • 34.­54
  • 34.­56
  • 34.­59-60
  • 34.­63-64
  • 34.­67
g.­239

kumbhāṇḍa

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

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

Located in 9 passages in the translation:

  • 3.­38
  • 10.­42
  • 10.­51
  • 10.­77
  • 10.­101
  • 14.­70
  • 14.­83
  • n.­417
  • g.­533
g.­240

Kutsa

Wylie:
  • ku tsa
Tibetan:
  • ཀུ་ཙ།
Sanskrit:
  • kutsa

Located in 1 passage in the translation:

  • 10.­152
g.­241

Lakṣaṇa­samalaṁkṛta

Wylie:
  • mtshan gyis kun tu brgyan pa
Tibetan:
  • མཚན་གྱིས་ཀུན་ཏུ་བརྒྱན་པ།
Sanskrit:
  • lakṣaṇa­samalaṁkṛta

Located in 1 passage in the translation:

  • 1.­2
g.­242

level

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi

See “bhūmi.”

Located in 80 passages in the translation:

  • 1.­25
  • 1.­29
  • 1.­32
  • 1.­34
  • 1.­48-50
  • 1.­56-57
  • 3.­4
  • 3.­39
  • 4.­13
  • 4.­17
  • 5.­42
  • 6.­27
  • 7.­6
  • 11.­41-42
  • 12.­2
  • 12.­13-14
  • 13.­2
  • 13.­4
  • 13.­13
  • 14.­15
  • 14.­47
  • 16.­23
  • 17.­21
  • 17.­95
  • 17.­104
  • 17.­107
  • 17.­134-136
  • 17.­143
  • 17.­147
  • 17.­152
  • 18.­17
  • 23.­4
  • 29.­9
  • 29.­11
  • 29.­30
  • 29.­69
  • 29.­73
  • 29.­77
  • 29.­82
  • 29.­107
  • 30.­26
  • 33.­16
  • 33.­29
  • 33.­84
  • 33.­104
  • 33.­167
  • 36.­65
  • 37.­47
  • 37.­61
  • 38.­100
  • 39.­83
  • 40.­21
  • 40.­23
  • 40.­30
  • 40.­43
  • 40.­103-105
  • 40.­108
  • 40.­110
  • 40.­132
  • 40.­135
  • n.­143
  • n.­245
  • n.­549
  • n.­556
  • n.­696
  • n.­909
  • n.­1091
  • n.­1413
  • n.­1449-1450
  • g.­487
g.­243

liberations

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

This can include any method for liberation. The most commonly listed are the 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; and (8) seeing the emptiness of the state of cessation.

Located in 9 passages in the translation:

  • 10.­7
  • 17.­147
  • 23.­10
  • 33.­256
  • 33.­294
  • 38.­7
  • 38.­103
  • 40.­112
  • n.­392
g.­244

limbs of enlightenment

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

There are seven limbs of enlightenment: correct mindfulness, correct wisdom of the analysis of phenomena, correct diligence, correct joy, correct serenity, correct samādhi, and correct equanimity.

Located in 3 passages in the translation:

  • 39.­50
  • 39.­146
  • g.­37
g.­245

lotsawa

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

Honorific term for a Tibetan translator.

Located in 1 passage in the translation:

  • c.­1
g.­246

lotus

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

Located in 25 passages in the translation:

  • i.­70
  • 9.­7
  • 9.­66
  • 10.­18
  • 10.­54
  • 10.­95
  • 10.­117
  • 13.­25
  • 14.­54
  • 17.­68
  • 29.­9
  • 30.­14-15
  • 33.­78
  • 33.­263
  • 33.­265
  • 36.­131
  • 38.­19
  • n.­379
  • n.­600
  • n.­1082
  • n.­1146-1147
  • n.­1360
  • g.­312
g.­247

loud, clear voice

Wylie:
  • skad gsang
Tibetan:
  • སྐད་གསང་།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 34.­3
g.­248

magnolia

Wylie:
  • tsam pa ka
Tibetan:
  • ཙམ་པ་ཀ
Sanskrit:
  • campaka

Magnolia campaca.

Located in 5 passages in the translation:

  • 10.­18
  • 10.­54
  • 10.­115
  • 30.­10
  • 36.­212
g.­249

Mahābala

Wylie:
  • stobs chen
Tibetan:
  • སྟོབས་ཆེན།
Sanskrit:
  • mahābala

A king in the time of Buddha Ghoṣadatta.

Located in 16 passages in the translation:

  • i.­40
  • 5.­7-9
  • 5.­12
  • 5.­17
  • 5.­29
  • 5.­31-33
  • 5.­35
  • 5.­43-44
  • 5.­54
  • g.­135
  • g.­207
g.­250

Mahāgaṇendra

Wylie:
  • tshogs kyi dbang chen
Tibetan:
  • ཚོགས་ཀྱི་དབང་ཆེན།
Sanskrit:
  • mahāgaṇendra

Located in 1 passage in the translation:

  • 17.­53
g.­251

Mahā­karuṇā­cintin

Wylie:
  • snying rje chen po sems
Tibetan:
  • སྙིང་རྗེ་ཆེན་པོ་སེམས།
Sanskrit:
  • mahā­karuṇā­cintin

A prince who was a pupil of Buddha Abhāva­samudgata countless eons ago.

Located in 4 passages in the translation:

  • i.­43
  • 8.­15-16
  • g.­224
g.­252

Mahāmatī

Wylie:
  • blo gros che
Tibetan:
  • བློ་གྲོས་ཆེ།
Sanskrit:
  • mahāmatī

Located in 1 passage in the translation:

  • 17.­84
g.­253

Mahāmeru

Wylie:
  • lhun po chen po
Tibetan:
  • ལྷུན་པོ་ཆེན་པོ།
Sanskrit:
  • mahāmeru

A bodhisattva in the audience.

Located in 1 passage in the translation:

  • 1.­2
g.­254

Mahāmucilinda

Wylie:
  • btang bzung chen po
Tibetan:
  • བཏང་བཟུང་ཆེན་པོ།
Sanskrit:
  • mahāmucilinda

An unidentified mountain mentioned in a number of sūtras, not apparently connected to the well known nāga of that name (who is also known as Mucilinda), but perhaps to the sacred mucilinda tree, known in English mainly as the bayur tree.

Located in 1 passage in the translation:

  • 19.­16
g.­255

Mahāpadma

Wylie:
  • pad ma che
Tibetan:
  • པད་མ་ཆེ།
Sanskrit:
  • mahāpadma

A nāga king.

Located in 1 passage in the translation:

  • 10.­133
g.­256

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 9 passages in the translation:

  • 1.­2
  • n.­31
  • g.­125
  • g.­222
  • g.­261
  • g.­380
  • g.­509
  • g.­533
  • g.­534
g.­257

Mahā­sthāma­prāpta

Wylie:
  • mthu chen thob
  • gnas chen thob
Tibetan:
  • མཐུ་ཆེན་ཐོབ།
  • གནས་ཆེན་ཐོབ།
Sanskrit:
  • mahā­sthāma­prāpta
  • mahā­sthāna­prāpta
  • mahāsthāma

One of the two principal bodhisattvas in Sukhāvatī, and prominent in Chinese Buddhism. In Tibetan Buddhism, he is identified with Vajrapāṇi, though they are separate bodhisattvas in the sūtras.

Located in 3 passages in the translation:

  • 10.­38
  • 10.­57
  • 14.­73
g.­258

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 16 passages in the translation:

  • 1.­2
  • 1.­50
  • 10.­31
  • 10.­42
  • 10.­51
  • 10.­68
  • 10.­160
  • 11.­46
  • 11.­64
  • 14.­41
  • 14.­83
  • 17.­16
  • 34.­22
  • 34.­61
  • 40.­114
  • n.­1174
g.­259

Maitraka

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

A synonym for Maitreya.

Located in 6 passages in the translation:

  • 10.­58
  • 10.­61
  • n.­528
  • n.­1000
  • n.­1358
  • g.­12
g.­260

Maitreya

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

The bodhisattva who became Śākyamuni’s regent and is prophesied to be the next buddha, the fifth buddha in the Good Eon. In early Buddhism he appears as the human disciple sent to pay his respects by his teacher, and the Buddha gives him the gift of a robe and prophesies that he will be the next buddha, and that his companion Ajita will be the next cakravartin. As a bodhisattva, he has both these names. In the White Lotus of Compassion Sūtra, Buddha Ratnagarbha prophesies that Vimalavaiśayana, the fourth of the thousand young Vedapāṭhaka pupils of Samudrareṇu, will be Buddha Maitreya.

Located in 33 passages in the translation:

  • i.­49-50
  • i.­52
  • i.­56
  • i.­69
  • i.­71-72
  • i.­75
  • 10.­38
  • 10.­41
  • 11.­73
  • 14.­45
  • 15.­1
  • 17.­1
  • 17.­3
  • 17.­5
  • 17.­10
  • 17.­14-15
  • 18.­54
  • 21.­36
  • 33.­143
  • 35.­69
  • 38.­72
  • n.­27
  • n.­435
  • n.­637
  • n.­640
  • n.­1000
  • n.­1350
  • n.­1358
  • g.­12
  • g.­259
g.­261

Mālādhāra

Wylie:
  • phreng ’dzin
  • phreng thogs
Tibetan:
  • ཕྲེང་འཛིན།
  • ཕྲེང་ཐོགས།
Sanskrit:
  • mālādhāra

One of the three classes of yakṣas at the base of Meru, below the paradises of the mahārājas, as part of the lowest class of paradises in the desire realm. Their name means “with māla beads in their hands,” and they are said to be constantly counting and therefore unable to follow the path to enlightenment.

Located in 1 passage in the translation:

  • 10.­127
g.­262

Malaya

Wylie:
  • ma la ya
Tibetan:
  • མ་ལ་ཡ།
Sanskrit:
  • malaya

The range of mountains in West India, also called the Western ghats, known for its sandalwood forests.

Located in 2 passages in the translation:

  • 10.­52
  • g.­521
g.­263

Maṇi

Wylie:
  • nor bu
Tibetan:
  • ནོར་བུ།
Sanskrit:
  • maṇi

A nāga king.

Located in 1 passage in the translation:

  • 10.­134
g.­264

Manifest

Wylie:
  • mngon gyur
  • mngon sum pa
Tibetan:
  • མངོན་གྱུར།
  • མངོན་སུམ་པ།
Sanskrit:
  • abhimukhī

The sixth bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­265

Mañjughoṣa

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

An alternative name for Mañjuśrī, meaning, “gentle or beautiful voice.”

Located in 4 passages in the translation:

  • 14.­75
  • n.­607
  • g.­266
  • g.­322
g.­266

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 known here as Mañjuśrī Kumārabhūta, Mañjughoṣa or Pañcaśikha.

Located in 7 passages in the translation:

  • i.­4
  • 1.­2
  • 10.­62
  • n.­28
  • n.­441
  • g.­265
  • g.­322
g.­267

Mañjuśrī Kumārabhūta

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

See “Mañjuśrī.”

Located in 2 passages in the translation:

  • 10.­38
  • g.­266
g.­268

Mañjuśrīkīrti

Wylie:
  • ’jam dpal grags pa
Tibetan:
  • འཇམ་དཔལ་གྲགས་པ།
Sanskrit:
  • mañjuśrīkīrti

Located in 3 passages in the translation:

  • i.­19
  • i.­33
  • n.­9
g.­269

Manu

Wylie:
  • shed
  • shed can
Tibetan:
  • ཤེད།
  • ཤེད་ཅན།
Sanskrit:
  • manu

In the Indian tradition, Manu, similar to Noah in the Biblical tradition, was the survivor of a flood that covered the world, and so is the ancestor of all humans. On divine advice, he built a boat in which he saved his family and all the plants, seeds, and animals necessary to reintroduce to the world after the flood had diminished.

Located in 5 passages in the translation:

  • 6.­20
  • 10.­152
  • 20.­12
  • 30.­54
  • 30.­63
g.­270

Māra

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

Said to be the principal deity in Para­nirmita­vaśa­vartin, the highest paradise in the desire realm. He is also portrayed as attempting to prevent the Buddha’s enlightenment, as 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. The name Māra is also used as a generic name for the deities in his realm, and also as an impersonal term for the factors that keep beings in saṃsāra.

Located in 20 passages in the translation:

  • 17.­176-177
  • 22.­4
  • 23.­29
  • 25.­25
  • 29.­20
  • 29.­24
  • 29.­29
  • 29.­38
  • 33.­65
  • 33.­73
  • 33.­227-228
  • 36.­138
  • 37.­62
  • 37.­68
  • 38.­78
  • n.­752
  • n.­1120
  • n.­1259
g.­271

Mārabala

Wylie:
  • bdud kyi stobs
Tibetan:
  • བདུད་ཀྱི་སྟོབས།
Sanskrit:
  • mārabala

Located in 1 passage in the translation:

  • 17.­49
g.­272

māras

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

The deities ruled over by Māra who attempted to prevent the Buddha’s enlightenment, and who do not wish any being to escape from saṃsāra. Also, 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 46 passages in the translation:

  • i.­41
  • 1.­2
  • 1.­54
  • 5.­19
  • 5.­25
  • 6.­12
  • 6.­15
  • 10.­4
  • 10.­48
  • 12.­2
  • 12.­16-17
  • 14.­11
  • 17.­4
  • 17.­145
  • 25.­16
  • 29.­30
  • 29.­34
  • 31.­12
  • 32.­27
  • 33.­59-60
  • 33.­73
  • 33.­76
  • 33.­90
  • 33.­92
  • 36.­65
  • 37.­68
  • 38.­107
  • 39.­32
  • 39.­44-45
  • 40.­126
  • n.­15
  • n.­158
  • n.­213
  • n.­305
  • n.­345
  • n.­355-356
  • n.­393
  • n.­640
  • n.­857
  • n.­1053
  • n.­1120
  • n.­1457
g.­273

Māravitrāsana

Wylie:
  • bdud rnams skrag byed
Tibetan:
  • བདུད་རྣམས་སྐྲག་བྱེད།
Sanskrit:
  • māravitrāsana

Located in 1 passage in the translation:

  • 17.­49
g.­274

Markandeya

Wylie:
  • mAr kaN Da
Tibetan:
  • མཱར་ཀཎ་ཌ།
Sanskrit:
  • mārkaṇda

A famous Puranic rishi of India, who features particularly in the Shaivite literature.

Located in 1 passage in the translation:

  • 10.­151
g.­275

Mati

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

A prince who was a former life of Śākyamuni.

Located in 4 passages in the translation:

  • i.­51
  • 16.­6
  • 16.­10
  • g.­415
g.­276

Matīśvara

Wylie:
  • blo gros dbang phyug
Tibetan:
  • བློ་གྲོས་དབང་ཕྱུག
Sanskrit:
  • matīśvara

Located in 2 passages in the translation:

  • 17.­32-33
g.­277

Maudgalyāyana

Wylie:
  • maud gal gyi bu
Tibetan:
  • མཽད་གལ་གྱི་བུ།
Sanskrit:
  • maudgalyāyana

One of the two principal pupils of the Buddha, renowned for miraculous powers. He was assassinated during the Buddha’s lifetime. His family clan was descended from Mudgala, hence his name Maudgalyāyana, “the son of Mudgala’s descendants.” See also under Kolita, his other name.

Located in 2 passages in the translation:

  • 10.­63
  • g.­234
g.­278

Māyādevī

Wylie:
  • lha mo sgyu ’phrul
Tibetan:
  • ལྷ་མོ་སྒྱུ་འཕྲུལ།
Sanskrit:
  • māyādevī

Buddha Śākyamuni’s mother.

Located in 2 passages in the translation:

  • i.­52
  • 17.­197
g.­279

medlar

Wylie:
  • ba ku la
Tibetan:
  • བ་ཀུ་ལ།
Sanskrit:
  • bakula

Located in 2 passages in the translation:

  • 10.­54
  • n.­426
g.­280

Megharāja

Wylie:
  • sprin gyi rgyal po
Tibetan:
  • སྤྲིན་གྱི་རྒྱལ་པོ།
Sanskrit:
  • megharāja

Located in 1 passage in the translation:

  • 1.­2
g.­281

mentation

Wylie:
  • ’du byed
Tibetan:
  • འདུ་བྱེད།
Sanskrit:
  • saṃskāra

The meaning of this term varies according to context; as one of the skandhas it means the entire array of negative, positive, and neutral mental activities.

Located in 5 passages in the translation:

  • 24.­2
  • 25.­2
  • 33.­105
  • 33.­126
  • 33.­129
g.­282

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 that while sacred is not situated at the world’s center.

Located in 12 passages in the translation:

  • 10.­163
  • 19.­16
  • 35.­56
  • 36.­148
  • 36.­206
  • 38.­92
  • n.­1049
  • g.­111
  • g.­256
  • g.­261
  • g.­380
  • g.­516
g.­283

Meru

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

A bodhisattva.

Located in 1 passage in the translation:

  • 1.­2
g.­284

Merudhvaja

Wylie:
  • lhun po’i rgyal mtshan
Tibetan:
  • ལྷུན་པོའི་རྒྱལ་མཚན།
Sanskrit:
  • merudhvaja

Located in 1 passage in the translation:

  • 1.­2
g.­285

Merukūṭa

Wylie:
  • lhun po brtsegs pa
Tibetan:
  • ལྷུན་པོ་བརྩེགས་པ།
Sanskrit:
  • merukūṭa

Located in 1 passage in the translation:

  • 1.­2
g.­286

Meru­pradīpa­rāja

Wylie:
  • lhun po mar me’i rgyal po
Tibetan:
  • ལྷུན་པོ་མར་མེའི་རྒྱལ་པོ།
Sanskrit:
  • meru­pradīpa­rāja

A bodhisattva.

Located in 1 passage in the translation:

  • 1.­2
g.­287

Merurāja

Wylie:
  • lhun po’i rgyal po
  • lhun po’i glan chen
Tibetan:
  • ལྷུན་པོའི་རྒྱལ་པོ།
  • ལྷུན་པོའི་གླན་ཆེན།
Sanskrit:
  • merurāja
  • merugāja

(The rendering Merugāja is according to Dutt.)

Located in 1 passage in the translation:

  • 1.­2
g.­288

Meru­śikhara­dhara

Wylie:
  • lhun po’i rtse mo ’dzin
Tibetan:
  • ལྷུན་པོའི་རྩེ་མོ་འཛིན།
Sanskrit:
  • meru­śikhara­dhara

Located in 1 passage in the translation:

  • 1.­2
g.­289

Meru­śikhara­saṁghaṭṭana­rāja

Wylie:
  • lhun po’i rtse mo kun g.yo bar byed pa’i rgyal po
Tibetan:
  • ལྷུན་པོའི་རྩེ་མོ་ཀུན་གཡོ་བར་བྱེད་པའི་རྒྱལ་པོ།
Sanskrit:
  • meru­śikhara­saṁghaṭṭana­rāja

Located in 1 passage in the translation:

  • 1.­2
g.­290

Merusvara

Wylie:
  • lhun po’i dbyangs
Tibetan:
  • ལྷུན་པོའི་དབྱངས།
Sanskrit:
  • merusvara

Located in 1 passage in the translation:

  • 1.­2
g.­291

Mindfulness

Wylie:
  • dran pa nye bar gzhag pa
Tibetan:
  • དྲན་པ་ཉེ་བར་གཞག་པ།
Sanskrit:
  • smṛtyupasthāna

There are four kinds of mindfulness: those of body, sensations, mind, and phenomena.

Located in 27 passages in the translation:

  • 1.­29
  • 1.­58
  • 6.­25
  • 9.­36
  • 11.­7
  • 13.­2
  • 17.­94
  • 38.­11
  • 39.­9
  • 39.­53
  • 39.­99
  • 39.­108
  • 39.­131
  • 39.­143
  • 40.­21
  • 40.­48
  • 40.­74
  • 40.­140
  • n.­249
  • n.­284
  • n.­369
  • n.­554
  • g.­37
  • g.­92
  • g.­142
  • g.­153
  • g.­244
g.­292

mode

Wylie:
  • ’gros
Tibetan:
  • འགྲོས།
Sanskrit:
  • gatī

Literally, “gait” or “way of moving,” but also more metaphorically “demeanour,” “stance;” and abstractly “manner,” “type,” “mode.”

Located in 10 passages in the translation:

  • 30.­25-27
  • 30.­29-31
  • 30.­33-34
  • n.­969
  • n.­972
g.­293

mṛdaṅga drum

Wylie:
  • rdza rnga
Tibetan:
  • རྫ་རྔ།
Sanskrit:
  • mṛdaṅga

A kettledrum played horizontally, wider in the middle, with the skin at both ends played by the hands. One drumhead is smaller than the other. It is a South Indian drum, and maintains the rhythm in Karnataka music.

Located in 4 passages in the translation:

  • 10.­18
  • 25.­31
  • 30.­58
  • g.­297
g.­294

Mucilinda

Wylie:
  • btang bzung
Tibetan:
  • བཏང་བཟུང་།
Sanskrit:
  • mucilinda

An unidentified mountain mentioned in a number of sūtras, not apparently connected to the well-known nāga of that name, but perhaps to the sacred mucilinda tree, known in English mainly as the bayur tree.

Located in 1 passage in the translation:

  • 19.­16
g.­295

Mucilinda

Wylie:
  • btang bzang
Tibetan:
  • བཏང་བཟང་།
Sanskrit:
  • mucilinda

Nāga king, particularly known for sheltering the Buddha from a storm in Bodhgaya.

Located in 2 passages in the translation:

  • 10.­138
  • g.­254
g.­296

mukhaphullaka

Wylie:
  • spen tog rgyan
  • me tog rgyan
Tibetan:
  • སྤེན་ཏོག་རྒྱན།
  • མེ་ཏོག་རྒྱན།
Sanskrit:
  • mukhaphullaka
  • mukhapuṣpaka

A specific kind of ancient Indian ornament, probably meaning “flower on the front” or “face with a flower.” It was made by metallurgists, presumably from gold. The Tibetan has a definition which involves a woman’s face. It is probably a central feature of a necklace, in which there is a face and a flower‍—possibly a face within a flower as is seen on ancient stūpa railings such as those in Bodhgaya.

Located in 1 passage in the translation:

  • 10.­84
g.­297

mukunda drum

Wylie:
  • rnga zlum
Tibetan:
  • རྔ་ཟླུམ།
Sanskrit:
  • mukunda

This appears to be a small version of the mṛdaṅga drum.

Located in 1 passage in the translation:

  • 10.­18
g.­298

muraja drum

Wylie:
  • rdza rnga chen po
Tibetan:
  • རྫ་རྔ་ཆེན་པོ།
Sanskrit:
  • muraja

A kettledrum with ends played horizontally. Unlike the mṛdaṅga, one half of the drum is wider than the other. Another description says that the heads of the drum are smaller than those of the mṛdaṅga.

Located in 1 passage in the translation:

  • 10.­18
g.­299

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 77 passages in the translation:

  • 1.­2
  • 1.­50
  • 2.­33
  • 10.­23
  • 10.­31
  • 10.­37
  • 10.­42
  • 10.­51
  • 10.­125
  • 10.­132-135
  • 10.­137-142
  • 10.­145
  • 10.­160-161
  • 11.­46
  • 11.­64
  • 14.­29
  • 14.­41
  • 14.­46
  • 14.­83
  • 14.­92
  • 15.­9
  • 17.­16
  • 17.­74
  • 17.­138
  • 17.­186
  • 18.­44
  • 21.­27
  • 29.­6
  • 30.­6
  • 30.­113
  • 31.­9
  • 34.­22
  • 34.­35
  • 34.­59
  • 34.­61
  • 36.­65
  • 36.­208
  • 40.­112
  • n.­338
  • n.­484
  • n.­490-492
  • n.­524
  • g.­22
  • g.­26
  • g.­29
  • g.­125
  • g.­143
  • g.­175
  • g.­214
  • g.­236
  • g.­254
  • g.­255
  • g.­263
  • g.­294
  • g.­295
  • g.­301
  • g.­305
  • g.­319
  • g.­333
  • g.­381
  • g.­465
  • g.­474
  • g.­502
  • g.­514
  • g.­516
  • g.­534
g.­300

Nāgārjuna

Wylie:
  • klu sgrub
Tibetan:
  • ཀླུ་སྒྲུབ།
Sanskrit:
  • nāgārjuna

Second- or third-century Indian master whose writings formed the basis for the Madhyamaka tradition. In following centuries there were other masters and authors of the same name, and in Tibet all their works became attributed to one person.

Located in 1 passage in the translation:

  • i.­3
g.­301

nāgī

Wylie:
  • klu mo
Tibetan:
  • ཀླུ་མོ།
Sanskrit:
  • nāgī

Female nāga.

Located in 1 passage in the translation:

  • 10.­144
g.­302

Nagtsho Lotsawa

Wylie:
  • nag tsho lo tsA ba
Tibetan:
  • ནག་ཚོ་ལོ་ཙཱ་བ།
Sanskrit:
  • —

1011–1064. His personal name was Tsultrim Gyalwa (tshul khrims rgyal ba). A translator who brought Atiśa to Tibet and wrote an important record of his travels to India.

Located in 1 passage in the translation:

  • i.­19
g.­303

names-and-form

Wylie:
  • ming dang gzugs
Tibetan:
  • མིང་དང་གཟུགས།
Sanskrit:
  • nāmarūpa

Literally “name and form” means the mental and physical consituents of a being. It is a synonym for the five skandhas, with the four aggregates of the mind being called “names.” In the context of the twelve phases of dependent origination the term is also used specifically to refer to the embryonic phase of an individual’s existence where the mental aggregates are undeveloped and have only a nominal presence, and therefore are called “names.”

Located in 5 passages in the translation:

  • 23.­16
  • 23.­19-21
  • 40.­92
g.­304

Namuci

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

Originally the name of Indra’s principal enemy among the asuras. In early Buddhism he appears as a drought-causing demon and eventually his name becomes that of Māra, the principal opponent of the Buddhadharma.

Located in 2 passages in the translation:

  • 19.­33
  • n.­752
g.­305

Nanda

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

The Buddha’s half-brother, who became one of his principal pupils. Also the name for the nāga king usually associated with Upananda.

Located in 3 passages in the translation:

  • 10.­63
  • 10.­141
  • g.­502
g.­306

Nandika

Wylie:
  • dga’ byed
Tibetan:
  • དགའ་བྱེད།
Sanskrit:
  • nandika
  • vasunandi

Located in 6 passages in the translation:

  • 36.­70-72
  • 36.­89
  • 36.­154
g.­307

Nārada

Wylie:
  • mi sbyin
Tibetan:
  • མི་སྦྱིན།
Sanskrit:
  • nārada

A famous South Indian rishi who also appears in the Ramayana and is credited with writing the first judicial text.

Located in 1 passage in the translation:

  • 10.­152
g.­308

Narendraghoṣa

Wylie:
  • mi dbang dbyangs
Tibetan:
  • མི་དབང་དབྱངས།
Sanskrit:
  • narendraghoṣa

Located in 5 passages in the translation:

  • i.­52
  • 17.­58-59
  • 17.­74
  • g.­133
g.­309

Netrābhibhu

Wylie:
  • spyan gyis zil gyis gnon
Tibetan:
  • སྤྱན་གྱིས་ཟིལ་གྱིས་གནོན།
Sanskrit:
  • netrābhibhu

Located in 1 passage in the translation:

  • 17.­50
g.­310

Netrānindita

Wylie:
  • ma smad spyan
Tibetan:
  • མ་སྨད་སྤྱན།
Sanskrit:
  • netrānindita

Located in 1 passage in the translation:

  • 17.­50
g.­311

Netraśuddha

Wylie:
  • spyan dag
Tibetan:
  • སྤྱན་དག
Sanskrit:
  • netraśuddha

Located in 1 passage in the translation:

  • 17.­50
g.­312

night lotus

Wylie:
  • ku mu da
Tibetan:
  • ཀུ་མུ་ད།
Sanskrit:
  • kumuda

Nymphaea pubescens. This night-blossoming water lily, which can be red, pink, or white, is not actually a lotus, since it does not have the lotus’s distinctive pericarp. Nevertheless it is commonly called the “night lotus.” It is also known as hairy water lily, because of the hairs on the stem and the underside of the leaves.

Located in 4 passages in the translation:

  • 10.­18
  • 10.­54
  • 10.­117
  • 30.­14
g.­313

Nirmāṇaratin

Wylie:
  • ’phrul dga’
Tibetan:
  • འཕྲུལ་དགའ།
Sanskrit:
  • nirmāṇaratin

The fifth (counting from the lowest) of the six paradises in the desire realm.

Located in 1 passage in the translation:

  • 10.­123
g.­314

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 69 passages in the translation:

  • i.­22
  • i.­60
  • i.­73
  • i.­75
  • 2.­36-37
  • 3.­4
  • 3.­27
  • 3.­42
  • 4.­10
  • 5.­29
  • 5.­34
  • 5.­36
  • 5.­53-54
  • 6.­2
  • 6.­16
  • 7.­38
  • 8.­17
  • 8.­30
  • 9.­12
  • 9.­31
  • 9.­33
  • 9.­44
  • 9.­53
  • 11.­8
  • 14.­84
  • 17.­197
  • 21.­17
  • 21.­32
  • 23.­4
  • 24.­3
  • 24.­70
  • 25.­5-8
  • 25.­17
  • 28.­1
  • 28.­4
  • 28.­7
  • 33.­31-32
  • 33.­141
  • 34.­1-2
  • 34.­4
  • 34.­8-9
  • 35.­10-11
  • 35.­67
  • 36.­10-11
  • 36.­202
  • 36.­225
  • 38.­49
  • 38.­75
  • 39.­117
  • 39.­158
  • 40.­119
  • 40.­140
  • 40.­142
  • n.­800-801
  • n.­860
  • n.­892
  • n.­984
  • n.­1028
g.­315

noble one

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

The 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 11 passages in the translation:

  • 9.­30-31
  • 9.­73
  • 10.­7
  • 36.­182
  • 39.­53
  • 39.­80
  • 40.­15
  • n.­314
  • n.­944
  • n.­1189
g.­316

obscuration

Wylie:
  • sgrib pa
Tibetan:
  • སྒྲིབ་པ།
Sanskrit:
  • nivaraṇa

In this sūtra it is stated that there are five obscurations. This must be referring to the list in the early Mahāyāna sūtra The Patience Trained by the Color of Space Sūtra: (1) desire’s craving; (2) malice; (3) dullness and sleepiness; (4) laziness and agitation; and (5) doubt.

Located in 4 passages in the translation:

  • 10.­7
  • 40.­73
  • 40.­96
  • 40.­139
g.­317

orchid

Wylie:
  • ko bi dA ra
Tibetan:
  • ཀོ་བི་དཱ་ར།
Sanskrit:
  • kovidāra

Located in 2 passages in the translation:

  • 10.­54
  • g.­212
g.­318

outflows

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

A term of Jain origin. It refers to uncontrolled thoughts, being distracted by objects, and hence its meaning of “leaks.”

Located in 5 passages in the translation:

  • 17.­60
  • 35.­10
  • 36.­10
  • 36.­33
  • 36.­135
g.­319

Padma

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

A nāga king.

Located in 2 passages in the translation:

  • 10.­133
  • n.­1360
g.­320

Padmottara

Wylie:
  • pad ma bla ma
Tibetan:
  • པད་མ་བླ་མ།
Sanskrit:
  • padmottara

A buddha who appears in other sūtras as a contemporary of Śākyamuni in another universe. In this sūtra, King Dṛḍhabala, the bhikṣu Supuṣpacandra, and King Varapuṣpasa are said to be his previous lives.

Located in 6 passages in the translation:

  • i.­52
  • i.­73
  • i.­75
  • 17.­192
  • 36.­224
  • 38.­73
g.­321

paṇava

Wylie:
  • mkhar rnga
Tibetan:
  • མཁར་རྔ།
Sanskrit:
  • paṇava
  • pāṇava

Listed among Indian instruments as an hourglass drum, played in the hand, and the ancestor of the present day huḍukka, somewhat larger than the ḍamaru. See Saṅgītaśiromaṇi: A Medieval Handbook of Indian Music, edited by Emmie Te Nijenhuis, p. 549. However, Dutt describes it as a drum made of bell metal, which matches the Tibetan translation as “bronze drum,” but he may have been influenced by the Tibetan translation of chapter 30. In an earlier chapter paṇava is simply transcribed into Tibetan. An example of a bell metal drum would be the ceṇṇala, a small flat gong of bell metal that is hit with a stick and used to keep time in South Indian music. Other instruments mentioned are of the South Indian tradition.

Located in 4 passages in the translation:

  • 10.­18
  • 14.­38
  • 14.­89
  • 30.­58
g.­322

Pañcaśikha

Wylie:
  • gtsug phu lnga pa
Tibetan:
  • གཙུག་ཕུ་ལྔ་པ།
Sanskrit:
  • pañcaśikha

A gandharva who was very prominent in early Buddhism and is featured on early stupa reliefs playing a lute and singing. He would come to Buddha Śākyamuni, who was not portrayed as omniscient, to inform him of what was occuring in the paradises. He also accompanies Indra on a visit to the Buddha and plays music to bring the Buddha out of his meditation. He performs the same role in the Mahāyāna sūtra The White Lotus of Compassion (Toh 112). He was portrayed as living on a five-peaked mountain, and appears to be the basis for Mañjuśrī, first known as Mañjughoṣa (Beautiful Voice) with Pañcaśikha still being one of Mañjuśrī’s alternate names. In this sūtra he is clearly distinct from Bodhisattva Mañjuśrī.

Located in 8 passages in the translation:

  • i.­54
  • 19.­8-11
  • 19.­34
  • n.­733
  • g.­266
g.­323

Pāñcika

Wylie:
  • lngas rtsen
Tibetan:
  • ལྔས་རྩེན།
Sanskrit:
  • pañcika

Traditionally the head of the yakṣa army serving Vaiśravaṇa, and the consort of Hariti.

Located in 1 passage in the translation:

  • 10.­52
g.­324

Para­nirmita­vaśa­vartin

Wylie:
  • gzhan ’phrul dbang byed
Tibetan:
  • གཞན་འཕྲུལ་དབང་བྱེད།
Sanskrit:
  • para­nirmita­vaśa­vartin

The highest paradise in the desire realm.

Located in 2 passages in the translation:

  • 10.­123
  • g.­270
g.­325

Parāśara

Wylie:
  • par sha
Tibetan:
  • པར་ཤ།
Sanskrit:
  • parāśara

One of the vedic sages who revealed some of the Vedas, and is believed to have written the first puraṇa.

Located in 1 passage in the translation:

  • 10.­151
g.­326

Parī­ttābha

Wylie:
  • ’od chung
Tibetan:
  • འོད་ཆུང་།
Sanskrit:
  • parī­ttābha

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

Located in 1 passage in the translation:

  • 10.­121
g.­327

Parī­ttaśubha

Wylie:
  • dge ba
Tibetan:
  • དགེ་བ།
Sanskrit:
  • parī­ttaśubha
  • śubha

The lowest of the three paradises that are the third dhyāna paradises in the form realm.

Located in 2 passages in the translation:

  • 10.­120
  • n.­477
g.­328

partridge

Wylie:
  • shang shang te’u
Tibetan:
  • ཤང་ཤང་ཏེའུ།
Sanskrit:
  • jīvaṃjīva

Chukar partridge (Alectoris chukar, also known as the Greek partridge). In later times in China and Tibet this became a legendary half-human bird, or a two-headed bird.

Located in 6 passages in the translation:

  • 10.­51
  • 14.­88
  • 30.­11-12
  • 33.­271
  • n.­611
g.­329

paṭaha drum

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • paṭaha

A barrel drum that can be hung by a strap from the body and played sitting or standing by beating the upper surface, or both surfaces, with two curved drumsticks. There is also an identification of this term with a disk-shaped drum with the skin on one side only, similar to a tambourine, and also a drum like the mṛdaṅga with a thick middle and one end smaller than the other.

Located in 1 passage in the translation:

  • 30.­58
g.­330

perfect in wisdom and conduct

Wylie:
  • rig pa dang zhabs su ldan pa
Tibetan:
  • རིག་པ་དང་ཞབས་སུ་ལྡན་པ།
Sanskrit:
  • vidyācaraṇasaṃpanna

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

Located in 6 passages in the translation:

  • 5.­4
  • 8.­11
  • 34.­7
  • 35.­9
  • 36.­9
  • 39.­12
g.­331

Perfect Joy

Wylie:
  • rab tu dga’ ba
Tibetan:
  • རབ་ཏུ་དགའ་བ།
Sanskrit:
  • pramuditā

The first bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­332

Perfect Understanding

Wylie:
  • legs pa’i blo
  • legs pa’i blo gros
Tibetan:
  • ལེགས་པའི་བློ།
  • ལེགས་པའི་བློ་གྲོས།
Sanskrit:
  • sādhumatī

The ninth bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­333

Phanaka

Wylie:
  • gdengs ka can
Tibetan:
  • གདེངས་ཀ་ཅན།
Sanskrit:
  • phanaka
  • bhogaka

A leading nāga.

Located in 1 passage in the translation:

  • 10.­133
g.­334

pinnacled hall

Wylie:
  • khang pa brtsegs pa
Tibetan:
  • ཁང་པ་བརྩེགས་པ།
Sanskrit:
  • kūṭāgāra

Distinctive Indian assembly hall or temple with one ground-floor room and a high ornamental roof, sometimes a barrel shape with apses but more usually a tapering roof, tower, or spire, containing at least one additional upper room within the structure. Kūṭāgāra literally means “upper chamber” and is short for kūṭāgāraśala, “hall with an upper chamber or chambers.” The Mahābodhi Temple in Bodhgaya is an example of a kūṭāgāra.

Located in 3 passages in the translation:

  • 13.­28
  • 33.­78
  • 33.­251
g.­335

piṭaka

Wylie:
  • sde snod
Tibetan:
  • སྡེ་སྣོད།
Sanskrit:
  • piṭaka

A collection of canonical texts according to subject, the piṭakas are usually Vinaya, Sūtra, and Abhidharma. It can also refer, as in this sūtra, to the collection of the Mahāyana teachings, which is known as the bodhisattva-piṭaka. The word originates from the term “baskets,” originally used to contain these collections.

Located in 2 passages in the translation:

  • 34.­13
  • 40.­28
g.­336

poṣadha

Wylie:
  • gso sbyong
Tibetan:
  • གསོ་སྦྱོང་།
Sanskrit:
  • poṣadha
  • upoṣadha

The fortnightly ceremony during which ordained monks and nuns gather to recite the Prātimokṣa vows and confess faults and breaches. The term is also sometimes used in reference to the taking of eight vows by a layperson for just one day, a full-moon or new-moon day.

Located in 7 passages in the translation:

  • 5.­13
  • 17.­78
  • 17.­173
  • 33.­71
  • 34.­20
  • 36.­215
  • 38.­81
g.­337

Prajñākaramati

Wylie:
  • shes rab ’byung gnas blo gros
Tibetan:
  • ཤེས་རབ་འབྱུང་གནས་བློ་གྲོས།
Sanskrit:
  • prajñākaramati

(950−1030) One of the main masters in Vikramaśila monastery.

Located in 1 passage in the translation:

  • i.­14
g.­338

Praśānta

Wylie:
  • rab tu zhi
Tibetan:
  • རབ་ཏུ་ཞི།
Sanskrit:
  • praśānta

Located in 1 passage in the translation:

  • 17.­51
g.­339

Praśānteśvara

Wylie:
  • rab zhi dbang phug
Tibetan:
  • རབ་ཞི་དབང་ཕུག
Sanskrit:
  • praśānteśvara

Located in 1 passage in the translation:

  • 17.­52
g.­340

Pratāpana

Wylie:
  • rab tu tsha ba
Tibetan:
  • རབ་ཏུ་ཚ་བ།
Sanskrit:
  • pratāpana
  • mahātāpana

The very hot hell; the seventh of the eight hot hells.

Located in 1 passage in the translation:

  • 19.­17
g.­341

prātimokṣa

Wylie:
  • so sor thar pa
Tibetan:
  • སོ་སོར་ཐར་པ།
Sanskrit:
  • prātimokṣa

“Prātimokṣa” is the name given to the code of conduct binding on monks and nuns. The term can be used to refer both to the disciplinary rules themselves and to the texts from the Vinaya that contain them. There are multiple recensions of the Prātimokṣa, each transmitted by a different monastic fraternity in ancient and medieval India. Three remain living traditions, one of them the Mūlasarvāstivāda Vinaya of Tibetan Buddhism. Though the numbers of rules vary across the different recensions, they are all organized according to the same principles and with the same disciplinary categories. It is customary for monastics to recite the Prātimokṣa Sūtra fortnightly.

Located in 3 passages in the translation:

  • 40.­25
  • 40.­94
  • g.­336
g.­342

pratyekabuddha

Wylie:
  • rang rgyal
  • rang sangs rgyas
Tibetan:
  • རང་རྒྱལ།
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyekabuddha
  • pratyayajina
  • pratyekajina

“Solitary buddha.” Someone who has attained liberation entirely through their own contemplation, hence their alternate epithet, pratyayajina, which means one who has become a jina, or buddha, through dependence [on external factors that were contemplated upon]. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary accumulated merit nor the motivation to teach others.

Located in 20 passages in the translation:

  • 1.­50
  • 1.­56
  • 6.­27
  • 9.­2
  • 10.­3
  • 29.­30
  • 29.­36
  • 29.­40
  • 29.­107
  • 36.­135
  • 36.­140
  • 40.­21
  • 40.­23
  • 40.­28
  • 40.­63
  • 40.­109
  • 40.­132
  • n.­62
  • n.­801
  • g.­37
g.­343

preta

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

Literally “the departed” and analagous to the ancestral spirits of the Vedic tradition, the pitṛs, who starve without the offerings of descendants. They live in the realm of Yama, the Lord of Death, analogous to the underworld of Pluto in Greek mythology. In Buddhism they are said to suffer intensely, particularly from hunger and thirst.

Located in 7 passages in the translation:

  • 10.­42
  • 10.­51
  • 10.­74
  • 10.­160
  • 11.­65
  • n.­417
  • g.­141
g.­344

primary signs

Wylie:
  • mtshan
Tibetan:
  • མཚན།
Sanskrit:
  • lakṣaṇa

The thirty-two primary physical characteristics of a “great being,” a mahāpuruṣa, which every buddha possesses.

Located in 21 passages in the translation:

  • 3.­4
  • 10.­105
  • 11.­5
  • 29.­1
  • 29.­4
  • 29.­7
  • 30.­111
  • 32.­24
  • 33.­153
  • 33.­163
  • 33.­258
  • 33.­287
  • 34.­51
  • 36.­204
  • 39.­3
  • 39.­46
  • 39.­93
  • 39.­105
  • 39.­125
  • 39.­141
  • 40.­130
g.­345

puṇṇaga

Wylie:
  • pu na
Tibetan:
  • པུ་ན།
Sanskrit:
  • puṇṇaga

Located in 1 passage in the translation:

  • 30.­10
g.­346

Puṇyamatin

Wylie:
  • bsod nams blo gros
Tibetan:
  • བསོད་ནམས་བློ་གྲོས།
Sanskrit:
  • puṇyamatin

A prince in the distant past.

Located in 7 passages in the translation:

  • i.­75
  • 38.­50
  • 38.­56
  • 38.­68-69
  • 38.­72
  • n.­1355
g.­347

Pūrṇa

Wylie:
  • gang po
Tibetan:
  • གང་པོ།
Sanskrit:
  • pūrṇa

A pupil of the Buddha who was preeminent in teaching.

Located in 1 passage in the translation:

  • 10.­64
g.­348

Puṣpacandra

Wylie:
  • me tog zla mdzes
Tibetan:
  • མེ་ཏོག་ཟླ་མཛེས།
Sanskrit:
  • puṣpacandra
  • supuṣpacandra
  • supuṣpa

Located in 14 passages in the translation:

  • 36.­156
  • 36.­159
  • 36.­176
  • 36.­180
  • 36.­183
  • 36.­189
  • 36.­195
  • 36.­197-198
  • 36.­204-207
  • n.­1266
g.­349

pūtana

Wylie:
  • srul po
Tibetan:
  • སྲུལ་པོ།
Sanskrit:
  • pūtana

A spirit that is said to cause physical illnesses.

Located in 4 passages in the translation:

  • 10.­42
  • 10.­51
  • 10.­160
  • n.­417
g.­350

Rāhu

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

A powerful asura, said to cause eclipses.

Located in 1 passage in the translation:

  • 10.­130
g.­351

Rāhula

Wylie:
  • dgra gcan
Tibetan:
  • དགྲ་གཅན།
Sanskrit:
  • rāhula

The name of Śākyamuni’s son. Also the name of the sons of all the buddhas that Śākyamuni had received the Samādhirāja from in previous lifetimes.

Located in 2 passages in the translation:

  • 2.­20
  • 10.­64
g.­352

Rājagṛha

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

Definition from the 84000 Glossary of Terms:

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

Located in 18 passages in the translation:

  • s.­1
  • i.­36
  • i.­50
  • 1.­2
  • 10.­17
  • 10.­30-31
  • 10.­38-39
  • 10.­42
  • 10.­55
  • 10.­61
  • 10.­107
  • 10.­146
  • 15.­3
  • 17.­15
  • 17.­18
  • n.­411
g.­353

rākṣasa

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

A race of ugly, evil-natured supernatural beings with a yearning for human flesh.

Located in 12 passages in the translation:

  • 3.­38
  • 10.­77
  • 10.­101
  • 10.­131
  • 11.­46
  • 11.­64-65
  • 14.­70
  • 14.­83
  • 36.­187
  • 36.­208
  • n.­518
g.­354

Ralpachen

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

A king of Tibet who reigned from 815 to 838.

Located in 1 passage in the translation:

  • i.­8
g.­355

Ratiṁkara

Wylie:
  • dga’ bar byed pa
Tibetan:
  • དགའ་བར་བྱེད་པ།
Sanskrit:
  • ratiṁkara

Located in 1 passage in the translation:

  • 1.­2
g.­356

Ratnabāhu

Wylie:
  • lag bzang
Tibetan:
  • ལག་བཟང་།
Sanskrit:
  • ratnabāhu
  • subāhu

Synonym for Subāhu, translated as if it was Subāhu into Tibetan.

Located in 1 passage in the translation:

  • 10.­57
g.­357

Ratnacūḍa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • ratnacūḍa

A bodhisattva.

Located in 1 passage in the translation:

  • 1.­2
g.­358

Ratnadvīpa

Wylie:
  • rin po che’i gling
Tibetan:
  • རིན་པོ་ཆེའི་གླིང་།
Sanskrit:
  • ratnadvīpa

Located in 1 passage in the translation:

  • 1.­2
g.­359

Ratnajāli

Wylie:
  • rin po che’i dra ba
Tibetan:
  • རིན་པོ་ཆེའི་དྲ་བ།
Sanskrit:
  • ratnajāli

Located in 1 passage in the translation:

  • 1.­2
g.­360

Ratnākara

Wylie:
  • rin po che’i ’byung gnas
Tibetan:
  • རིན་པོ་ཆེའི་འབྱུང་གནས།
Sanskrit:
  • ratnākara

A bodhisattva.

Located in 1 passage in the translation:

  • 1.­2
g.­361

Ratnaketu

Wylie:
  • rin po che’i tog
Tibetan:
  • རིན་པོ་ཆེའི་ཏོག
Sanskrit:
  • ratnaketu

Located in 3 passages in the translation:

  • 1.­2
  • 10.­38
  • 10.­57
g.­362

Ratnakusuma

Wylie:
  • rin chen me tog
Tibetan:
  • རིན་ཆེན་མེ་ཏོག
Sanskrit:
  • ratnakusuma

According to the commentary, an alternative name for Ratnapāṇi

Located in 2 passages in the translation:

  • 10.­38
  • 10.­57
g.­363

Ratnakūṭa

Wylie:
  • rin po che brtsegs pa
Tibetan:
  • རིན་པོ་ཆེ་བརྩེགས་པ།
Sanskrit:
  • ratnakūṭa

Located in 2 passages in the translation:

  • i.­6
  • 1.­2
g.­364

Ratna­mudrā­hasta

Wylie:
  • lag na phyag rgya rin po che
Tibetan:
  • ལག་ན་ཕྱག་རྒྱ་རིན་པོ་ཆེ།
Sanskrit:
  • ratna­mudrā­hasta

Located in 1 passage in the translation:

  • 1.­2
g.­365

Ratna­padma­candra­viśuddhābhyud­gata­rāja

Wylie:
  • rin po che’i pad ma’i zla ba rnam par dag pa mngon par ’phags pa’i rgyal po
Tibetan:
  • རིན་པོ་ཆེའི་པད་མའི་ཟླ་བ་རྣམ་པར་དག་པ་མངོན་པར་འཕགས་པའི་རྒྱལ་པོ།
Sanskrit:
  • ratna­padma­candra­viśuddhābhyud­gata­rāja

A buddha countless eons in the past.

Located in 4 passages in the translation:

  • i.­73
  • 36.­9-11
g.­366

Ratnapāṇi

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • ratnapāṇi

Absent in Tibetan (phyag na rin po che).

Located in 3 passages in the translation:

  • 1.­2
  • n.­430
  • g.­362
g.­367

Ratnaprabha

Wylie:
  • rin po che’i ’od
Tibetan:
  • རིན་པོ་ཆེའི་འོད།
Sanskrit:
  • ratnaprabha

Located in 1 passage in the translation:

  • 1.­2
g.­368

Ratnaprabhāsa

Wylie:
  • rin po che snang ba
Tibetan:
  • རིན་པོ་ཆེ་སྣང་བ།
Sanskrit:
  • ratnaprabhāsa

Located in 1 passage in the translation:

  • 1.­2
g.­369

Ratnasaṁbhava

Wylie:
  • rin po che ’byung ba
Tibetan:
  • རིན་པོ་ཆེ་འབྱུང་བ།
Sanskrit:
  • ratnasaṁbhava

Located in 1 passage in the translation:

  • 1.­2
g.­370

Ratnaśikhara

Wylie:
  • rin po che’i rtse mo
Tibetan:
  • རིན་པོ་ཆེའི་རྩེ་མོ།
Sanskrit:
  • ratnaśikhara

Located in 1 passage in the translation:

  • 1.­2
g.­371

Ratnāvatī

Wylie:
  • rin chen ldan pa
Tibetan:
  • རིན་ཆེན་ལྡན་པ།
Sanskrit:
  • ratnāvatī

A palace in a past eon.

Located in 15 passages in the translation:

  • 36.­12
  • 36.­36-43
  • 36.­74-75
  • 36.­142
  • 36.­169
  • 36.­188
  • 36.­191
g.­372

Ratnavyūha

Wylie:
  • rin po che’i bkod pa
Tibetan:
  • རིན་པོ་ཆེའི་བཀོད་པ།
Sanskrit:
  • ratnavyūha

Located in 1 passage in the translation:

  • 1.­2
g.­373

Ratnayaṣṭi

Wylie:
  • rin po che’i mkhar ba
Tibetan:
  • རིན་པོ་ཆེའི་མཁར་བ།
Sanskrit:
  • ratnayaṣṭi

Located in 1 passage in the translation:

  • 1.­2
g.­374

retention

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

The ability to remember all Dharma teachings that are heard. In other contexts, a dhāraṇi is a powerful recitation that is a precursor of mantras and is usually in the form of intelligible sentences or phrases that preserve or retain the essence of a teaching. There are two sets of “four retentions” in relation to this text. (A) As explained in the sūtra itself in chapter 24 (24.­63): the retention, respectively, of teachings on composites, on sounds, on kleśas, and on purifications. (B) As explained in the commentary to the opening of the sūtra (1.2, see n.­13 ): the recited dhāraṇī sentences and phrases themselves, the retention of the memory of the words of all teachings given, the retention of the memory of the meaning of these teachings, and the retention of the realization gained through meditation on that meaning.

Located in 42 passages in the translation:

  • 1.­47
  • 7.­11
  • 12.­3
  • 17.­131
  • 18.­9
  • 20.­14
  • 24.­63
  • 25.­54
  • 30.­23-24
  • 30.­118
  • 30.­120
  • 32.­22
  • 33.­219-220
  • 33.­287
  • 34.­11
  • 34.­13
  • 36.­14
  • 36.­16
  • 36.­63
  • 36.­102
  • 36.­109
  • 36.­117-119
  • 36.­121-123
  • 36.­164
  • 36.­195-196
  • 36.­205
  • 36.­222-223
  • 40.­97
  • n.­13
  • n.­311
  • n.­540
  • n.­1052
  • n.­1251
  • g.­114
g.­375

Revata

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

The youngest brother of Śāriputra.

Located in 1 passage in the translation:

  • 10.­64
g.­376

rishi

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

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

Located in 32 passages in the translation:

  • i.­26
  • 8.­20
  • 10.­42
  • 10.­44
  • 10.­51
  • 10.­66
  • 10.­120
  • 10.­151-155
  • 17.­16
  • g.­27
  • g.­66
  • g.­107
  • g.­169
  • g.­171
  • g.­187
  • g.­191
  • g.­192
  • g.­193
  • g.­225
  • g.­227
  • g.­274
  • g.­307
  • g.­508
  • g.­511
  • g.­515
  • g.­518
  • g.­537
  • g.­540
g.­377

rose apple

Wylie:
  • ’dzam bu
Tibetan:
  • འཛམ་བུ།
Sanskrit:
  • jambu

Located in 2 passages in the translation:

  • 30.­10
  • g.­194
g.­378

rūpakāya

Wylie:
  • gzugs kyi sku
Tibetan:
  • གཟུགས་ཀྱི་སྐུ།
Sanskrit:
  • rūpakāya

“Form body.” The visible form of a buddha that is perceived by other beings, in contrast to his “Dharma body,” the dharmakāya, which is his enlightenment.

Located in 12 passages in the translation:

  • i.­27
  • i.­58
  • i.­60
  • 4.­24
  • 6.­2
  • 23.­1
  • 23.­28
  • 23.­33
  • 25.­9
  • n.­783
  • n.­1069
  • g.­118
g.­379

sacred fig tree

Wylie:
  • a shwad
Tibetan:
  • ཨ་ཤྭད།
Sanskrit:
  • aśvattha

Located in 1 passage in the translation:

  • 36.­195
g.­380

Sadāmatta

Wylie:
  • rtag tu myos
Tibetan:
  • རྟག་ཏུ་མྱོས།
Sanskrit:
  • sadāmatta

One of the three classes of yakṣas at the base of Meru, below the paradises of the mahārājas, as part of the lowest class of paradises in the desire realm. Their name means “constantly intoxicated or insane” and because of their condition they are unable to follow the path to enlightenment.

Located in 1 passage in the translation:

  • 10.­127
g.­381

Sāgara

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

The principal nāga king; in this sūtra another name for Vaṛuna.

Located in 2 passages in the translation:

  • 10.­145
  • g.­514
g.­382

sage

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

A title that, like buddha, is given to someone who has attained the realization of a truth through his own contemplation and not by divine revelation.

Located in 42 passages in the translation:

  • 4.­26
  • 5.­39
  • 8.­23
  • 8.­26
  • 10.­14
  • 10.­21
  • 10.­59
  • 10.­124
  • 10.­137
  • 10.­142
  • 10.­154
  • 14.­50
  • 14.­53
  • 14.­94
  • 17.­107
  • 30.­53-54
  • 30.­96
  • 33.­29
  • 33.­167
  • 33.­171
  • 36.­15
  • 36.­29
  • 36.­34-35
  • 36.­132
  • 36.­209
  • 37.­56
  • 38.­32
  • 38.­35
  • 38.­62
  • 38.­64
  • 38.­94
  • 39.­48
  • 39.­50
  • 39.­53
  • n.­475
  • g.­140
  • g.­325
  • g.­376
  • g.­385
  • g.­386
g.­383

Saha­cittotpāda­dharma­cakra­pravartin

Wylie:
  • sems bskyed ma thag tu chos kyi ’khor lo skor ba
Tibetan:
  • སེམས་བསྐྱེད་མ་ཐག་ཏུ་ཆོས་ཀྱི་འཁོར་ལོ་སྐོར་བ།
Sanskrit:
  • saha­cittotpāda­dharma­cakra­pravartin

Located in 1 passage in the translation:

  • 1.­2
g.­384

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. Each world with a central Sumeru has a Śakra; therefore this sutra mentions them in the plural.

Located in 12 passages in the translation:

  • 1.­50
  • 10.­54
  • 10.­103
  • 10.­124
  • 19.­9
  • 29.­5
  • 30.­114
  • 36.­53
  • n.­149
  • n.­592
  • g.­113
  • g.­445
g.­385

Śākyamuni

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

The name of the historical Buddha, Siddhartha Gautama; he was a muni (sage) from the Śākya clan.

Located in 42 passages in the translation:

  • i.­36
  • i.­52
  • i.­65
  • i.­75
  • 14.­44
  • 38.­71
  • n.­344
  • n.­707
  • n.­714
  • n.­716
  • n.­757
  • n.­1194
  • g.­21
  • g.­23
  • g.­65
  • g.­86
  • g.­87
  • g.­112
  • g.­128
  • g.­164
  • g.­171
  • g.­187
  • g.­207
  • g.­225
  • g.­260
  • g.­275
  • g.­278
  • g.­320
  • g.­322
  • g.­351
  • g.­386
  • g.­396
  • g.­397
  • g.­400
  • g.­403
  • g.­405
  • g.­415
  • g.­437
  • g.­438
  • g.­444
  • g.­495
  • g.­528
g.­386

Śākyaṛṣabha

Wylie:
  • shA kya mkhyu mchog
Tibetan:
  • ཤཱ་ཀྱ་མཁྱུ་མཆོག
Sanskrit:
  • śākyaṛṣabha

Literally, “the Bull of the Śākyas.” This is similar to Śākyamuni, “the Sage of the Śākyas,” the Śākyas being the Buddha’s clan.

Located in 1 passage in the translation:

  • 2.­20
g.­387

Śākyavardhana

Wylie:
  • shA kya ’phel
Tibetan:
  • ཤཱ་ཀྱ་འཕེལ།
Sanskrit:
  • śākyavardhana
  • śākyapravṛddha

A yakṣa that was the protective deity for the Śākya clan, which was the Buddha’s clan. The Śākyas had a temple devoted to him and he is represented in sculpture as being present at his birth.

Located in 2 passages in the translation:

  • 10.­52
  • 10.­149
g.­388

sal

Wylie:
  • sA la
Tibetan:
  • སཱ་ལ།
Sanskrit:
  • śāla

Located in 5 passages in the translation:

  • 10.­75
  • 36.­34
  • 36.­36
  • 36.­44
  • 36.­52
g.­389

Śālendrarāja

Wylie:
  • sA la’i dbang po’i rgyal po
Tibetan:
  • སཱ་ལའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • śālendrarāja

The buddha from whom Śakyamuni received the Samādhirāja in a previous life.

Located in 6 passages in the translation:

  • i.­37
  • 2.­3
  • 2.­9
  • 2.­13
  • 2.­16
  • 2.­38
g.­390

Samantabhadra

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

A forest in a past eon.

Located in 9 passages in the translation:

  • i.­73
  • 36.­14-15
  • 36.­90
  • 36.­105
  • 36.­129
  • 36.­169
  • 36.­172
  • 36.­194
g.­391

Samantanetra

Wylie:
  • kun nas spyan
Tibetan:
  • ཀུན་ནས་སྤྱན།
Sanskrit:
  • samantanetra

A tathāgata.

Located in 1 passage in the translation:

  • 17.­50
g.­392

Samāpatti

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

One of the synonyms for the meditative state. The Tibetan translation interpreted it as sama-āpatti, which brings in the idea of “equal,” or “level,” whereas it may very well be like “samādhi,” sam-āpatti, with the similar meaning of concentration. Unlike samādhi, however, it also occurs with the meaning of “completion,” “attainment,” and “diligent practice.”

Located in 5 passages in the translation:

  • 1.­2
  • 1.­46
  • 29.­30
  • 40.­94
  • g.­487
g.­393

śamatha

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

Meditation of peaceful stability.

Located in 5 passages in the translation:

  • i.­42
  • 7.­14
  • 13.­13
  • 30.­100
  • 40.­76
g.­394

Śambara

Wylie:
  • bde mchog
Tibetan:
  • བདེ་མཆོག
Sanskrit:
  • śambara

A leader of the asuras.

Located in 1 passage in the translation:

  • 10.­130
g.­395

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 44 passages in the translation:

  • i.­15
  • i.­46
  • 1.­2
  • 2.­3
  • 2.­14
  • 5.­9-12
  • 10.­13
  • 10.­15
  • 10.­33
  • 10.­42
  • 10.­51
  • 10.­63
  • 10.­65
  • 10.­98
  • 11.­1-3
  • 17.­16
  • 17.­60-61
  • 26.­6
  • 33.­201
  • 33.­245
  • 33.­268
  • 33.­273
  • 36.­101
  • 36.­108
  • 36.­128
  • 36.­169-170
  • 36.­174-175
  • 36.­193
  • 36.­195
  • 36.­205
  • 38.­7
  • 39.­13
  • 39.­101
  • 39.­112
  • n.­193
  • g.­219
g.­396

Śānta

Wylie:
  • zhi ba
Tibetan:
  • ཞི་བ།
Sanskrit:
  • śānta

In the list of buddhas from whom Śākyamuni received the Samādhirāja, this name appears twice, perhaps in error.

Located in 2 passages in the translation:

  • 17.­52
  • n.­666
g.­397

Śāntamānasa

Wylie:
  • zhi ba’i yid
Tibetan:
  • ཞི་བའི་ཡིད།
Sanskrit:
  • śāntamānasa

In the list of buddhas from whom Śākyamuni received the Samādhirāja, this name appears twice, perhaps in error.

Located in 3 passages in the translation:

  • 17.­51-52
  • n.­666
g.­398

Śāntaśirin

Wylie:
  • zhi dpal
Tibetan:
  • ཞི་དཔལ།
Sanskrit:
  • śāntaśirin

Located in 1 passage in the translation:

  • 17.­51
g.­399

Śānta­śriya­jvalanta

Wylie:
  • zhi ba’i dpal ’bar ba
Tibetan:
  • ཞི་བའི་དཔལ་འབར་བ།
Sanskrit:
  • śānta­śriya­jvalanta

Located in 2 passages in the translation:

  • 17.­52
  • n.­666
g.­400

Śāntendriya

Wylie:
  • zhi ba’i dbang po
  • zhi dbang
Tibetan:
  • ཞི་བའི་དབང་པོ།
  • ཞི་དབང་།
Sanskrit:
  • śāntendriya

In the list of buddhas from whom Śākyamuni received the Samādhirāja, this name appears twice, perhaps in error. Translated the first time in Tibetan as zhi ba’i dbang po and the second time as zhi dbang.

Located in 3 passages in the translation:

  • 17.­51-52
  • n.­666
g.­401

Śāntideva

Wylie:
  • zhi ba’i lha
Tibetan:
  • ཞི་བའི་ལྷ།
Sanskrit:
  • śāntideva

Eighth-century Indian master within the Madhyamaka tradition.

Located in 4 passages in the translation:

  • i.­1
  • i.­12-14
g.­402

Śāntirāja

Wylie:
  • zhi ba’i rgyal po
  • zhi ba’i rgyal ba
Tibetan:
  • ཞི་བའི་རྒྱལ་པོ།
  • ཞི་བའི་རྒྱལ་བ།
Sanskrit:
  • śāntirāja

Located in 1 passage in the translation:

  • 36.­224
g.­403

Śāntiśūra

Wylie:
  • zhi ba dpa’
  • zhi bar dpa’
Tibetan:
  • ཞི་བ་དཔའ།
  • ཞི་བར་དཔའ།
Sanskrit:
  • śāntiśūra

In the list of buddhas from whom Śākyamuni received the Samādhirāja, this name appears twice, perhaps in error. Translated the first time in Tibetan as zhi ba dpa’ and the second time as zhi bar dpa’.

Located in 3 passages in the translation:

  • 17.­51-52
  • n.­666
g.­404

Śāntīya­pāraṃgata

Wylie:
  • zhi ba’i pha rol phyin
Tibetan:
  • ཞི་བའི་ཕ་རོལ་ཕྱིན།
Sanskrit:
  • śāntīya­pāraṃgata

Located in 1 passage in the translation:

  • 17.­51
g.­405

Śāntottara

Wylie:
  • zhi ba’i bla ma
Tibetan:
  • ཞི་བའི་བླ་མ།
Sanskrit:
  • śāntottara

In the list of buddhas from whom Śākyamuni received the Samādhirāja, this name appears twice, perhaps in error.

Located in 3 passages in the translation:

  • 17.­51-52
  • n.­666
g.­406

Śāriputra

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

“The son of Śāri.” The Buddha’s principal pupil, who passed away before the Buddha.

Located in 5 passages in the translation:

  • 2.­21
  • 14.­67
  • n.­443
  • g.­375
  • g.­407
g.­407

Śārisuta

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

Synonym for Śāriputra.

Located in 2 passages in the translation:

  • 10.­63
  • n.­443
g.­408

Satatam­abhayaṁdad

Wylie:
  • rtag tu mi ’jigs sbyin
Tibetan:
  • རྟག་ཏུ་མི་འཇིགས་སྦྱིན།
Sanskrit:
  • satatam­abhayaṁdad

Located in 1 passage in the translation:

  • 1.­2
g.­409

secondary signs

Wylie:
  • dpe byed
Tibetan:
  • དཔེ་བྱེད།
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 10 passages in the translation:

  • 2.­28
  • 3.­4
  • 18.­14
  • 33.­258
  • 36.­204
  • 39.­4
  • 39.­46
  • 39.­94
  • 39.­126
  • n.­16
g.­410

sensations

Wylie:
  • tshor ba
Tibetan:
  • ཚོར་བ།
Sanskrit:
  • vedanā

The second of the five skandhas: nonconceptual pleasant, unpleasant, or neutral sensations as a result of sensory experiences.

Located in 5 passages in the translation:

  • 29.­1
  • 29.­8
  • g.­37
  • g.­291
  • g.­418
g.­411

sesame flowers

Wylie:
  • ti la ka
Tibetan:
  • ཏི་ལ་ཀ
Sanskrit:
  • tilaka

Sesamum indicum.

Located in 2 passages in the translation:

  • 10.­18
  • n.­426
g.­412

seven jewels

Wylie:
  • rin po che sna bdun
Tibetan:
  • རིན་པོ་ཆེ་སྣ་བདུན།
Sanskrit:
  • saptaratna

When associated with the seven heavenly bodies, and therefore the seven days of the week, they are: 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. There are variant lists not associated with the heavenly bodies but retaining the number seven, which include gold, silver, and so on.

Located in 4 passages in the translation:

  • 10.­18
  • 17.­6-7
  • g.­545
g.­413

Shining

Wylie:
  • ’od byed pa
Tibetan:
  • འོད་བྱེད་པ།
Sanskrit:
  • prabhākarī

The third bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­414

siddha

Wylie:
  • grub pa
Tibetan:
  • གྲུབ་པ།
Sanskrit:
  • siddha

Someone who has attained supernatural powers.

Located in 4 passages in the translation:

  • 36.­15
  • 36.­171
  • n.­1206
  • n.­1269
g.­415

Siṃhadhvaja

Wylie:
  • seng ge rgyal mtshan
Tibetan:
  • སེང་གེ་རྒྱལ་མཚན།
Sanskrit:
  • siṃhadhvaja

A buddha in the distant past when Śākyamuni was Prince Mati.

Located in 1 passage in the translation:

  • 16.­5
g.­416

Śirībala

Wylie:
  • dpal gyi stobs
Tibetan:
  • དཔལ་གྱི་སྟོབས།
Sanskrit:
  • śirībala
  • śīrībala

A king in the distant past.

Located in 4 passages in the translation:

  • i.­52
  • 17.­76
  • 17.­196
  • g.­133
g.­417

Śiridhāraṇa

Wylie:
  • dpal ’dzin pa
Tibetan:
  • དཔལ་འཛིན་པ།
Sanskrit:
  • śiridhāraṇa

Located in 1 passage in the translation:

  • 17.­49
g.­418

skandha

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

The constituents that make up a being’s existence: forms, sensations, identifications, mental activities, and consciousnesses. Often translated “aggregate,” commonly in the context of the five aggregates. Along with dhātu and āyatana, one of the three major categories in the taxonomy of phenomena in the sūtra literature.

Located in 31 passages in the translation:

  • i.­60
  • 1.­27
  • 1.­29
  • 3.­4
  • 6.­16
  • 9.­48-49
  • 13.­2
  • 17.­89
  • 21.­18
  • 25.­11
  • 33.­41-42
  • 33.­56
  • 39.­28
  • 40.­2-3
  • 40.­8
  • 40.­22
  • 40.­44
  • 40.­62
  • 40.­69
  • n.­255
  • n.­1047
  • g.­48
  • g.­53
  • g.­124
  • g.­186
  • g.­281
  • g.­303
  • g.­410
g.­419

snātaka

Wylie:
  • khrus byed pa
Tibetan:
  • ཁྲུས་བྱེད་པ།
Sanskrit:
  • snātaka

A brahmin priest who has completed his apprenticeship, and undergone a ritual ablution to mark his graduation.

Located in 2 passages in the translation:

  • 9.­7
  • n.­340
g.­420

śrāvaka

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

The word, based on the verb “to hear,” means disciple, and is used in that general way, as well as for those who were followers of the non-Mahāyāna tradition of Buddhism, in contrast to the bodhisattvas.

Located in 40 passages in the translation:

  • 1.­50
  • 1.­56
  • 2.­3
  • 2.­14
  • 4.­13
  • 5.­5
  • 5.­45
  • 6.­12
  • 6.­27
  • 9.­2
  • 10.­3
  • 10.­63
  • 10.­65
  • 14.­47
  • 14.­67
  • 17.­59
  • 17.­136
  • 27.­8
  • 27.­12
  • 29.­30
  • 29.­36
  • 29.­40
  • 29.­107
  • 33.­129
  • 36.­135
  • 36.­140
  • 38.­49
  • 38.­100
  • 39.­13
  • 40.­21
  • 40.­23
  • 40.­28
  • 40.­63
  • 40.­108-109
  • 40.­132
  • n.­62
  • n.­801
  • n.­889
  • g.­37
g.­421

Śrīghoṣa

Wylie:
  • dpal dbyangs
Tibetan:
  • དཔལ་དབྱངས།
Sanskrit:
  • śrīghoṣa

A king in the distant past.

Located in 10 passages in the translation:

  • i.­71
  • 34.­9-10
  • 34.­13-14
  • 34.­20
  • 34.­22-24
  • 34.­63
g.­422

Śrīlendrabodhi

Wylie:
  • shI len dra bo dhi
Tibetan:
  • ཤཱི་ལེན་དྲ་བོ་དྷི།
Sanskrit:
  • śrīlendrabodhi

Located in 1 passage in the translation:

  • c.­1
g.­423

śrīvatsa

Wylie:
  • dpal gyi be’u
Tibetan:
  • དཔལ་གྱི་བེའུ།
Sanskrit:
  • śrīvatsa

Literally “the favorite of the glorious one,” or (as translated into Tibetan) “the calf of the glorious one.” This is an auspicious mark that in Indian Buddhism was said to be formed from a curl of hair on the breast and was depicted in a shape that resembles the fleur-de-lis. In Tibet it is usually represented as an eternal knot. It is also one of the principal attributes of Viṣṇu.

Located in 3 passages in the translation:

  • 36.­73
  • 36.­155
  • g.­473
g.­424

śrotriya

Wylie:
  • gtsang sbra can
Tibetan:
  • གཙང་སྦྲ་ཅན།
Sanskrit:
  • śrotriya

Traditionally “one who is learned in the Vedas.” The Tibetan means “one who keeps pure and clean.”

Located in 2 passages in the translation:

  • 9.­7
  • n.­343
g.­425

Stainless

Wylie:
  • dri med
  • dri ma dang bral ba
Tibetan:
  • དྲི་མེད།
  • དྲི་མ་དང་བྲལ་བ།
Sanskrit:
  • vimāla

The second bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­426

star jasmine

Wylie:
  • kun da
Tibetan:
  • ཀུན་ད།
Sanskrit:
  • kunda

Trachelospermum jasminoides. It has its name because of its starlike white blossoms. In India it is used in speech as an example of whiteness, i.e., “as white as star jasmine.” Also called downy jasmine, Chinese jasmine, Chinese ivy, and trader’s compass.

Located in 2 passages in the translation:

  • 10.­18
  • 10.­54
g.­427

sthavira

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

Literally “one who is stable” and 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 1 passage in the translation:

  • 10.­64
g.­428

Sthitottara

Wylie:
  • bla mar gnas
Tibetan:
  • བླ་མར་གནས།
Sanskrit:
  • sthitottara

Located in 1 passage in the translation:

  • 17.­52
g.­429

Subāhu

Wylie:
  • lag bzang
Tibetan:
  • ལག་བཟང་།
Sanskrit:
  • subāhu
  • ratnabāhu

A principal bodhisattva in the Mahāyāna sūtras.

Located in 3 passages in the translation:

  • 10.­38
  • n.­431
  • g.­356
g.­430

Śubha­kanaka­viśuddhi­prabha

Wylie:
  • gser bzang po rnam par dag pa’i ’od
  • lag bzangs
Tibetan:
  • གསེར་བཟང་པོ་རྣམ་པར་དག་པའི་འོད།
  • ལག་བཟངས།
Sanskrit:
  • śubha­kanaka­viśuddhi­prabha

Located in 1 passage in the translation:

  • 1.­2
g.­431

Śubhakṛtsna

Wylie:
  • dge rgyas
Tibetan:
  • དགེ་རྒྱས།
Sanskrit:
  • śubhakṛtsna

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

Located in 1 passage in the translation:

  • 10.­120
g.­432

Subhīṣma

Wylie:
  • shin tu ’jigs btsan
Tibetan:
  • ཤིན་ཏུ་འཇིགས་བཙན།
Sanskrit:
  • subhīṣma

Located in 1 passage in the translation:

  • 17.­48
g.­433

Subhūti

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

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

Located in 1 passage in the translation:

  • 10.­63
g.­434

Subrahma

Wylie:
  • tshangs pa’i mchog
Tibetan:
  • ཚངས་པའི་མཆོག
Sanskrit:
  • subrahma

Located in 1 passage in the translation:

  • 17.­46
g.­435

Sucintitārtha

Wylie:
  • don legs bsams
Tibetan:
  • དོན་ལེགས་བསམས།
Sanskrit:
  • sucintitārtha

The shortened form of Suvicintitārtha within verse.

Located in 2 passages in the translation:

  • 8.­30
  • g.­460
g.­436

Sūciromā

Wylie:
  • khab spu
Tibetan:
  • ཁབ་སྤུ།
Sanskrit:
  • sūciromā

A yakṣa usually paired with Kharakarṇa.

Located in 1 passage in the translation:

  • 10.­148
g.­437

Sudānta

Wylie:
  • dul rab
  • shin tu dul
Tibetan:
  • དུལ་རབ།
  • ཤིན་ཏུ་དུལ།
Sanskrit:
  • sudānta

In the list of buddhas from whom Śākyamuni received the Samādhirāja, this name appears twice, perhaps in error. Translated the first time in Tibetan as dul rab, and the second time as shin tu dul.

Located in 4 passages in the translation:

  • 17.­51-52
  • n.­666
  • n.­1327
g.­438

Sudāntacitta

Wylie:
  • shin tu dul ba’i sems
  • dul bar sems
Tibetan:
  • ཤིན་ཏུ་དུལ་བའི་སེམས།
  • དུལ་བར་སེམས།
Sanskrit:
  • sudāntacitta

In the list of buddhas from whom Śākyamuni received the Samādhirāja this name appears twice, perhaps in error. Translated the first time in Tibetan as shin tu dul ba’i sems, and the second time as dul bar sems.

Located in 3 passages in the translation:

  • 17.­51-52
  • n.­666
g.­439

Sudarśana

Wylie:
  • shin tu mthong
Tibetan:
  • ཤིན་ཏུ་མཐོང་།
Sanskrit:
  • sudarśana

The second highest of the seventeen paradises in the form realm, and therefore the second highest of the five Śuddhāvāsika (pure abode) paradises.

Located in 2 passages in the translation:

  • 10.­119
  • g.­445
g.­440

Śuddhaghoṣa

Wylie:
  • tshangs pa’i dbyangs
Tibetan:
  • ཚངས་པའི་དབྱངས།
Sanskrit:
  • śuddhaghoṣa

Located in 1 passage in the translation:

  • 17.­49
g.­441

Śuddhajñānin

Wylie:
  • ye shes gtsang
Tibetan:
  • ཡེ་ཤེས་གཙང་།
Sanskrit:
  • śuddhajñānin

Located in 1 passage in the translation:

  • 17.­53
g.­442

Śuddhānana

Wylie:
  • zhal gtsang
Tibetan:
  • ཞལ་གཙང་།
Sanskrit:
  • śuddhānana

Located in 1 passage in the translation:

  • 17.­50
g.­443

Śuddhāvāsa

Wylie:
  • gtsang ris
  • gnas gtsang ma
Tibetan:
  • གཙང་རིས།
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

The five highest of the paradises that consitute the realm of form, which is above the paradises of the realm of desire in which our world is situated.

Located in 1 passage in the translation:

  • 40.­158
g.­444

Śuddhodana

Wylie:
  • zas gtsang
Tibetan:
  • ཟས་གཙང་།
Sanskrit:
  • śuddhodana

Buddha Śākyamuni’s father.

Located in 2 passages in the translation:

  • i.­52
  • 17.­198
g.­445

Sudharma

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

The assembly hall in the center of Sudarśana, the city in the Trāyastriṃśa (“Thirty-three”) paradise, which has a central throne for Indra/Śakra and thirty-two thrones arranged to its right and left for the other thirty-two devas that make up the epnoymous thirty-three devas of Indra’s paradise. Indra’s own palace is to the north of this assembly hall.

Located in 1 passage in the translation:

  • 19.­9
g.­446

Sudharmaśūra

Wylie:
  • chos bzang dpa’ bo
Tibetan:
  • ཆོས་བཟང་དཔའ་བོ།
Sanskrit:
  • sudharmaśūra

Located in 1 passage in the translation:

  • 17.­54
g.­447

Sudṛśa

Wylie:
  • gya nom snang
Tibetan:
  • གྱ་ནོམ་སྣང་།
Sanskrit:
  • sudṛśa

The third highest of the seventeen paradises in the form realm, and therefore the third of the five Śuddhāvāsika (pure abode) paradises.

Located in 1 passage in the translation:

  • 10.­119
g.­448

Sukhāvatī

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

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

Located in 17 passages in the translation:

  • i.­28
  • i.­37
  • i.­70
  • 2.­35
  • 11.­74
  • 14.­73
  • 18.­54
  • 29.­84
  • 33.­286
  • 33.­291
  • 38.­93
  • n.­529
  • n.­1011
  • n.­1156
  • g.­17
  • g.­18
  • g.­257
g.­449

Sumeru

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

The mountain at the center of the disk of the world with the four continents around it.

Located in 16 passages in the translation:

  • 10.­163
  • 14.­21
  • 19.­16
  • 30.­75
  • 32.­14
  • 33.­230
  • 34.­32
  • 36.­53
  • 37.­32
  • 39.­31
  • g.­40
  • g.­94
  • g.­222
  • g.­282
  • g.­384
  • g.­492
g.­450

Sumeru

Wylie:
  • rab tu lhun po
Tibetan:
  • རབ་ཏུ་ལྷུན་པོ།
Sanskrit:
  • sumeru

A bodhisattva.

Located in 1 passage in the translation:

  • 1.­2
g.­451

Sunetra

Wylie:
  • spyan bzang
Tibetan:
  • སྤྱན་བཟང་།
Sanskrit:
  • sunetra

Located in 1 passage in the translation:

  • 17.­50
g.­452

Sunirmita

Wylie:
  • rab ’phrul
  • rab ’phrul dga’
Tibetan:
  • རབ་འཕྲུལ།
  • རབ་འཕྲུལ་དགའ།
Sanskrit:
  • sunirmita

The principal deity in the Nirmāṇarata paradise, the second highest paradise in the desire realm.

Located in 1 passage in the translation:

  • 36.­54
g.­453

Supuṣpa

Wylie:
  • me tog zla mdzes
Tibetan:
  • མེ་ཏོག་ཟླ་མཛེས།
Sanskrit:
  • supuṣpa
  • supuṣpacandra
  • puṣpacandra

Located in 6 passages in the translation:

  • 36.­200
  • 36.­208
  • n.­1266
  • n.­1350-1351
  • n.­1359
g.­454

Supuṣpacandra

Wylie:
  • me tog zla mdzes
Tibetan:
  • མེ་ཏོག་ཟླ་མཛེས།
Sanskrit:
  • supuṣpacandra
  • puṣpacandra
  • supuṣpa

Located in 30 passages in the translation:

  • i.­73
  • 36.­14
  • 36.­16-18
  • 36.­20
  • 36.­32
  • 36.­36
  • 36.­80
  • 36.­95-97
  • 36.­101-106
  • 36.­128
  • 36.­133
  • 36.­144
  • 36.­167-168
  • 36.­190
  • 36.­196
  • 36.­224
  • 36.­227
  • n.­1266
  • n.­1287
  • g.­320
g.­455

Śūradatta

Wylie:
  • dpa’ bas byin
Tibetan:
  • དཔའ་བས་བྱིན།
Sanskrit:
  • śūradatta

A king in the distant past.

Located in 17 passages in the translation:

  • i.­73
  • 36.­11-12
  • 36.­43
  • 36.­50
  • 36.­67-71
  • 36.­75
  • 36.­78
  • 36.­128
  • 36.­142
  • 36.­167
  • 36.­224
  • n.­1311
g.­456

Surūpa

Wylie:
  • gzugs bzang
Tibetan:
  • གཟུགས་བཟང་།
Sanskrit:
  • surūpa

A yakṣa lord.

Located in 2 passages in the translation:

  • 10.­52
  • 10.­149
g.­457

Sūryānana

Wylie:
  • nyi ma’i zhal
Tibetan:
  • ཉི་མའི་ཞལ།
Sanskrit:
  • sūryānana

Located in 2 passages in the translation:

  • 17.­40-41
g.­458

Sutejas

Wylie:
  • gzi brjid mchog
Tibetan:
  • གཟི་བརྗིད་མཆོག
Sanskrit:
  • sutejas

Located in 1 passage in the translation:

  • 17.­47
g.­459

sūtra

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

Primarily within Buddhism it refers to the Buddha’s nontantric teachings in general. Literally it means “thread.” It is also used in other contexts for pithy statements, rules, and aphorisms, on which are strung a commentary and terms of the subdivisions of a sūtra into twelve aspects of the Dharma; in that case, sūtra then means only the prose part of a sūtra.

Located in 228 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­6-8
  • i.­10
  • i.­12
  • i.­14-17
  • i.­19-28
  • i.­30-31
  • i.­33-34
  • i.­37-38
  • i.­40
  • i.­42-44
  • i.­46
  • i.­51-53
  • i.­59-60
  • i.­65-71
  • i.­73-74
  • i.­78
  • 1.­2
  • 1.­45
  • 1.­51
  • 2.­34
  • 3.­25-26
  • 3.­42
  • 3.­45
  • 5.­55
  • 7.­7
  • 7.­9
  • 9.­4
  • 11.­27
  • 11.­58
  • 11.­62
  • 11.­76-77
  • 13.­26
  • 17.­63
  • 17.­71
  • 17.­86
  • 17.­127
  • 17.­140
  • 18.­23-26
  • 18.­28-29
  • 18.­31-32
  • 18.­34-36
  • 18.­38
  • 18.­43
  • 18.­46
  • 18.­51
  • 18.­53
  • 18.­56-57
  • 20.­14
  • 23.­31
  • 24.­21
  • 24.­39-40
  • 24.­75-77
  • 25.­65-66
  • 29.­82
  • 32.­13
  • 32.­15
  • 32.­22-23
  • 32.­26
  • 32.­28
  • 32.­31
  • 32.­33
  • 33.­9
  • 33.­123
  • 33.­132
  • 33.­138-141
  • 33.­143
  • 33.­146-149
  • 33.­162
  • 33.­164-166
  • 33.­171
  • 33.­220
  • 33.­262
  • 33.­292
  • 33.­297
  • 34.­66
  • 35.­12
  • 35.­14
  • 36.­13
  • 36.­164
  • 36.­203
  • 37.­18-23
  • 37.­25-26
  • 37.­30
  • 37.­55
  • 38.­27
  • 40.­40
  • 40.­91
  • 40.­157
  • n.­4
  • n.­28-30
  • n.­92
  • n.­170
  • n.­216
  • n.­233
  • n.­271
  • n.­311
  • n.­325
  • n.­430
  • n.­519
  • n.­530
  • n.­604
  • n.­825
  • n.­1061
  • n.­1065-1066
  • n.­1081
  • n.­1170
  • n.­1185-1186
  • n.­1194
  • n.­1205-1206
  • n.­1217
  • n.­1269
  • n.­1273
  • n.­1275
  • n.­1282
  • n.­1292-1294
  • n.­1315
  • n.­1318
  • n.­1320
  • n.­1338
  • n.­1360
  • g.­6
  • g.­11
  • g.­17
  • g.­19
  • g.­32
  • g.­34
  • g.­38
  • g.­45
  • g.­48
  • g.­55
  • g.­92
  • g.­116
  • g.­124
  • g.­125
  • g.­138
  • g.­139
  • g.­147
  • g.­159
  • g.­178
  • g.­189
  • g.­225
  • g.­254
  • g.­257
  • g.­260
  • g.­282
  • g.­294
  • g.­316
  • g.­320
  • g.­322
  • g.­335
  • g.­341
  • g.­374
  • g.­381
  • g.­418
  • g.­429
  • g.­477
  • g.­514
  • g.­532
  • g.­534
g.­460

Suvicintitārtha

Wylie:
  • don legs par bsams pa
Tibetan:
  • དོན་ལེགས་པར་བསམས་པ།
Sanskrit:
  • suvicinitārtha

A buddha in the distant past who had previously been Prince Mahākaruṇācintī, a pupil of Buddha Abhāva­samudgata. In verse he is referred to as Sucintitārtha.

Located in 3 passages in the translation:

  • i.­43
  • 8.­17
  • g.­435
g.­461

Suvighuṣṭatejas

Wylie:
  • shin tu rnam grags gzi
Tibetan:
  • ཤིན་ཏུ་རྣམ་གྲགས་གཟི།
Sanskrit:
  • suvighuṣṭatejas

Located in 1 passage in the translation:

  • 17.­47
g.­462

Suvimuktaghoṣa

Wylie:
  • shin tu rnam grol dbyangs
Tibetan:
  • ཤིན་ཏུ་རྣམ་གྲོལ་དབྱངས།
Sanskrit:
  • suvimuktaghoṣa

Located in 1 passage in the translation:

  • 17.­49
g.­463

Suyāma

Wylie:
  • rab mtshe ma
Tibetan:
  • རབ་མཚེ་མ།
Sanskrit:
  • suyāma

The principal deity in the paradise called Yāma.

Located in 1 passage in the translation:

  • 36.­54
g.­464

Svabhāva­dharmottara­niścita

Wylie:
  • rang bzhin chos kyi bla ma nges pa ’byung
Tibetan:
  • རང་བཞིན་ཆོས་ཀྱི་བླ་མ་ངེས་པ་འབྱུང་།
Sanskrit:
  • svabhāva­dharmottara­niścita

Located in 3 passages in the translation:

  • 17.­54-56
g.­465

Svāgata

Wylie:
  • legs ’ongs
Tibetan:
  • ལེགས་འོངས།
Sanskrit:
  • svāgata
  • sogatu

Svāgata was a pupil of the Buddha, originally a destitute beggar, who, in particular, accidentally drank alcohol offered by villagers after he had tamed a nāga to end a drought. This resulted in the Buddha’s adding abstention from alcohol as part of the monastic rules.

Located in 1 passage in the translation:

  • 10.­64
g.­466

Svarāṅgaghoṣa

Wylie:
  • dbyangs kyi yan lag
  • sgra yi yan lag dbyangs
Tibetan:
  • དབྱངས་ཀྱི་ཡན་ལག
  • སྒྲ་ཡི་ཡན་ལག་དབྱངས།
Sanskrit:
  • svarāṅgaghoṣa

A buddha in the distant past.

Located in 2 passages in the translation:

  • 17.­29
  • 17.­175
g.­467

Svarāṅgaśabda

Wylie:
  • dbyangs dag
Tibetan:
  • དབྱངས་དག
Sanskrit:
  • svarāṅgaśabda

Located in 1 passage in the translation:

  • 17.­44
g.­468

Svarāṅgaśūra

Wylie:
  • dbyangs kyi yan lag dpa’
Tibetan:
  • དབྱངས་ཀྱི་ཡན་ལག་དཔའ།
Sanskrit:
  • svarāṅgaśūra

Located in 1 passage in the translation:

  • 17.­44
g.­469

Svarārcita

Wylie:
  • sgra dbyangs mchod pa
Tibetan:
  • སྒྲ་དབྱངས་མཆོད་པ།
Sanskrit:
  • svarārcita

Located in 1 passage in the translation:

  • 17.­44
g.­470

Svarāvighuṣṭa

Wylie:
  • sgra skad rnam grags
Tibetan:
  • སྒྲ་སྐད་རྣམ་གྲགས།
Sanskrit:
  • svarāvighuṣṭa

Located in 1 passage in the translation:

  • 17.­44
g.­471

Svara­viśuddhi­prabha

Wylie:
  • dbyangs rnam par dag pa’i ’od
Tibetan:
  • དབྱངས་རྣམ་པར་དག་པའི་འོད།
Sanskrit:
  • svara­viśuddhi­prabha

Located in 1 passage in the translation:

  • 1.­2
g.­472

Svaravyūha

Wylie:
  • dbyangs bkod pa
Tibetan:
  • དབྱངས་བཀོད་པ།
Sanskrit:
  • svaravyūha

Located in 1 passage in the translation:

  • 1.­2
g.­473

svastika

Wylie:
  • bkra shis
Tibetan:
  • བཀྲ་ཤིས།
Sanskrit:
  • svastika
  • swastika

In later Tibetan translations, it is translated as g.yung-drung. In the early translations, it is bra shis and in the Mahāvyutpatti dictionary it is bkra shis ldan, while g.yung-drung translates nandyāvarta. It is an auspicious sign in Indian culture, and it is one of the auspicious marks on the chest of the Buddha, as well as the śrīvatsa.

Located in 2 passages in the translation:

  • 36.­73
  • n.­1265
g.­474

Takṣaka

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

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

Located in 1 passage in the translation:

  • 10.­141
g.­475

Tāpana

Wylie:
  • tsha
  • tsha ba
Tibetan:
  • ཚ།
  • ཚ་བ།
Sanskrit:
  • tāpana
  • saṃtapana
  • tapana

The hell called “hot.” Traditionally the sixth of the eight hot hells.

Located in 1 passage in the translation:

  • 19.­17
g.­476

tathāgata

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

One of the Buddha’s titles. “Gata,” though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. As buddhahood is indescribable it means “one who is thus.”

Located in 152 passages in the translation:

  • i.­2
  • i.­15
  • i.­22
  • i.­38
  • i.­58-59
  • 1.­6-8
  • 1.­27
  • 1.­50-51
  • 2.­1-6
  • 3.­1-5
  • 4.­1-2
  • 4.­4
  • 4.­18
  • 5.­4-6
  • 5.­8-13
  • 5.­16-17
  • 5.­29
  • 5.­31-36
  • 5.­45
  • 6.­2-3
  • 7.­40
  • 8.­11-13
  • 8.­15-17
  • 9.­1-3
  • 9.­12
  • 10.­3-4
  • 10.­7
  • 10.­10
  • 10.­56
  • 10.­132
  • 10.­139-140
  • 11.­7
  • 12.­1
  • 13.­2
  • 14.­1
  • 14.­35
  • 17.­2
  • 17.­18-19
  • 17.­29
  • 17.­43
  • 17.­59
  • 17.­88
  • 17.­135
  • 17.­137
  • 17.­142
  • 18.­41
  • 18.­55
  • 19.­9
  • 21.­34
  • 23.­1-3
  • 23.­32-33
  • 23.­49
  • 24.­2-4
  • 24.­79
  • 25.­1-2
  • 29.­15
  • 29.­29
  • 29.­43
  • 29.­72
  • 29.­80
  • 33.­142
  • 34.­1-2
  • 34.­4
  • 34.­7-10
  • 34.­13-15
  • 34.­37
  • 35.­9
  • 35.­68
  • 35.­75
  • 36.­1-2
  • 36.­4
  • 36.­6
  • 36.­9-11
  • 36.­160-161
  • 36.­225
  • 37.­15-16
  • 39.­12-15
  • 39.­95
  • 39.­127
  • 40.­10
  • 40.­37
  • 40.­107
  • 40.­121
  • n.­109
  • n.­390
  • n.­546
  • n.­638
  • n.­749
  • n.­1016
  • n.­1452
  • g.­78
  • g.­119
  • g.­391
  • g.­477
  • g.­487
g.­477

tathāgatakāya

Wylie:
  • de bzhin gshegs pa’i sku
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྐུ།
Sanskrit:
  • tathāgatakāya

“The body of the tathāgata,” which in this sūtra is a synonym for the dharmakāya.

Located in 1 passage in the translation:

  • 23.­6
g.­478

Tejaguṇarāja

Wylie:
  • gzi brjid tshogs kyi rgyal po
  • gzi brjid tshogs rgyal
Tibetan:
  • གཟི་བརྗིད་ཚོགས་ཀྱི་རྒྱལ་པོ།
  • གཟི་བརྗིད་ཚོགས་རྒྱལ།
Sanskrit:
  • tejaguṇarāja

A buddha in the distant past.

Located in 3 passages in the translation:

  • i.­65
  • 30.­6
  • 30.­128
g.­479

Tejasamudrata

Wylie:
  • gzi brjid mngon par ’phags
Tibetan:
  • གཟི་བརྗིད་མངོན་པར་འཕགས།
Sanskrit:
  • tejasamudrata

Located in 1 passage in the translation:

  • 17.­47
g.­480

Tejasvarendra

Wylie:
  • gzi brjid sgra dbyangs
Tibetan:
  • གཟི་བརྗིད་སྒྲ་དབྱངས།
Sanskrit:
  • tejasvarendra

Located in 1 passage in the translation:

  • 17.­47
g.­481

Tejavati

Wylie:
  • gzi ldan
Tibetan:
  • གཟི་ལྡན།
Sanskrit:
  • tejavati

Located in 1 passage in the translation:

  • 17.­47
g.­482

Tejaviniścita

Wylie:
  • gzi brjid shin tu nges
Tibetan:
  • གཟི་བརྗིད་ཤིན་ཏུ་ངེས།
Sanskrit:
  • tejaviniścita

Located in 1 passage in the translation:

  • 17.­47
g.­483

Tejeśvara

Wylie:
  • gzi brjid dbang phyug
Tibetan:
  • གཟི་བརྗིད་དབང་ཕྱུག
Sanskrit:
  • tejeśvara

Located in 3 passages in the translation:

  • 17.­31-32
  • 17.­47
g.­484

Tejobala

Wylie:
  • gzi brjid stobs
Tibetan:
  • གཟི་བརྗིད་སྟོབས།
Sanskrit:
  • tejobala

Located in 1 passage in the translation:

  • 17.­47
g.­485

Tejovibhu

Wylie:
  • gzi brjid khyab
Tibetan:
  • གཟི་བརྗིད་ཁྱབ།
Sanskrit:
  • tejovibhu

Located in 1 passage in the translation:

  • 17.­47
g.­486

ten powers

Wylie:
  • dbang bcu
Tibetan:
  • དབང་བཅུ།
Sanskrit:
  • daśavaśitā

Powers attained by bodhisattvas on the path: power over life, karma, materials, devotion, aspiration, miracles, birth, Dharma, mind, and wisdom. Not to be confused with the ten strengths (bala, stobs) which are qualities of buddhahood.

Located in 2 passages in the translation:

  • 30.­123
  • 31.­12
g.­487

ten strengths

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

One set among the different qualities of a tathāgata. The ten strengths are (1) the knowledge of what is possible and not possible; (2) the knowledge of the ripening of karma; (3) the knowledge of the variety of aspirations; (4) the knowledge of the variety of natures; (5) the knowledge of the different levels of capabilities; (6) the knowledge of the destinations of all paths; (7) the knowledge of various states of meditation (dhyāna, liberation, samādhi, samāpatti, and so on); (8) the knowledge of remembering previous lives; (9) the knowledge of deaths and rebirths; and (10) the knowledge of the cessation of defilements.

Located in 58 passages in the translation:

  • 1.­17
  • 1.­50-51
  • 2.­8
  • 10.­10
  • 10.­35
  • 10.­44
  • 10.­47
  • 10.­95
  • 10.­97
  • 10.­101
  • 10.­103
  • 10.­114
  • 10.­166
  • 11.­60
  • 11.­69
  • 11.­72
  • 12.­8
  • 12.­19
  • 12.­23
  • 14.­9
  • 14.­44-45
  • 14.­48
  • 14.­60
  • 14.­63
  • 17.­148
  • 18.­18-19
  • 21.­11
  • 30.­18
  • 30.­23
  • 30.­36
  • 30.­40
  • 30.­64
  • 36.­30
  • 36.­64
  • 36.­100
  • 36.­116
  • 36.­124
  • 36.­126
  • 36.­200
  • 36.­224
  • 36.­226
  • 37.­43
  • 39.­5
  • 39.­95
  • 39.­105
  • 39.­127
  • 39.­141
  • 40.­111
  • 40.­121
  • n.­181
  • n.­229
  • n.­464
  • n.­467
  • g.­92
  • g.­486
g.­488

The youth Candraprabha

Wylie:
  • zla ’od gzhon nu
Tibetan:
  • ཟླ་འོད་གཞོན་ནུ།
Sanskrit:
  • candraprabha kumāra

The young man of Rājagrha who is the principal interlocutor for the Samādhirājasūtra. He is frequently addressed as “youth” or “young man,” (Skt. kumāra; Tib. gzhon nu).

Located in 85 passages in the translation:

  • 1.­6
  • 1.­20
  • 2.­1
  • 2.­4
  • 2.­7
  • 3.­1
  • 3.­6
  • 3.­42
  • 4.­1-2
  • 4.­9
  • 5.­1
  • 5.­38
  • 6.­1
  • 6.­4
  • 7.­1
  • 7.­4
  • 8.­1
  • 8.­19
  • 9.­1
  • 9.­5
  • 10.­1-2
  • 10.­8
  • 10.­13
  • 10.­15-17
  • 10.­29
  • 10.­31
  • 10.­37
  • 10.­49
  • 10.­107
  • 11.­1-2
  • 11.­4
  • 11.­10
  • 11.­24
  • 13.­1
  • 14.­1
  • 14.­3
  • 16.­1
  • 17.­10
  • 17.­17-19
  • 17.­57
  • 18.­1
  • 19.­1-4
  • 19.­7
  • 19.­11
  • 19.­34
  • 20.­1
  • 20.­9
  • 21.­1
  • 21.­3
  • 22.­1
  • 23.­1
  • 24.­1
  • 26.­1
  • 27.­1
  • 30.­1
  • 30.­5
  • 31.­1
  • 32.­1
  • 33.­1
  • 33.­4
  • 34.­1
  • 35.­1
  • 35.­63-64
  • 37.­1
  • 38.­1
  • 38.­4
  • 39.­1
  • 39.­71
  • 40.­158
  • n.­250
  • n.­285
  • n.­324
  • n.­569
  • g.­99
g.­489

three aspects of the action

Wylie:
  • ’khor gsum
Tibetan:
  • འཁོར་གསུམ།
Sanskrit:
  • trimaṇḍala

These three aspects, literally “circles” or “provinces,” are the doer, the action, and the object of the action. Their purity is variously described as being free of self-interest or free of conceptualization.

Located in 1 passage in the translation:

  • 6.­3
g.­490

three knowledges

Wylie:
  • rig pa gsum
Tibetan:
  • རིག་པ་གསུམ།
Sanskrit:
  • traividya

Knowledge through divine sight (lha’i mig gi shes pa), knowledge through remembering past lives (sngon gyi gnas rjes su dran pa’i rig pa), and the knowledge that defilements have ceased (zag pa zad pa’i rig pa).

Located in 2 passages in the translation:

  • 2.­14
  • 17.­60
g.­491

tīrthika

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

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

Located in 27 passages in the translation:

  • i.­42
  • 1.­50
  • 6.­20
  • 7.­10
  • 9.­54
  • 10.­3
  • 11.­15
  • 14.­15
  • 14.­23
  • 14.­81
  • 15.­16
  • 18.­29
  • 20.­16
  • 21.­17
  • 29.­69
  • 32.­31
  • 33.­74
  • 36.­13
  • 38.­75
  • 39.­20
  • 40.­93
  • 40.­107
  • 40.­110
  • 40.­128
  • n.­158
  • n.­1083
  • n.­1457
g.­492

Trāyastriṃśa

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

The paradise of Indra on the summit of Sumeru, where there are thirty-three leading deities, hence the name “thirty-three.” The second (counting from the lowest) of the six paradises in the desire realm.

Located in 6 passages in the translation:

  • 10.­124
  • 19.­9
  • 34.­19
  • 36.­146
  • n.­482
  • g.­445
g.­493

trichiliocosm

Wylie:
  • stong gsum gyi stong chen po
Tibetan:
  • སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོ།
Sanskrit:
  • tri­sāhasra­mahā­sāhasra

Definition from the 84000 Glossary of Terms:

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvi­sāhasra­mahā­sāhasra­lokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

Located in 2 passages in the translation:

  • 8.­13
  • 8.­21
g.­494

Tsongkhapa

Wylie:
  • tsong kha pa
Tibetan:
  • ཙོང་ཁ་པ།
Sanskrit:
  • —

1357–1419. The founder of the Gelug tradition.

Located in 2 passages in the translation:

  • i.­20
  • g.­230
g.­495

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • tuṣita
  • samtuṣita

The fourth (counting from the lowest) of the six paradises in the desire realm. The paradise from which Śākyamuni descended to be born into his world.

Located in 4 passages in the translation:

  • 10.­31
  • 10.­123
  • 17.­6-7
g.­496

Udāyin

Wylie:
  • ’char ba po
Tibetan:
  • འཆར་བ་པོ།
Sanskrit:
  • udāyin

The son of the court priest in Kapilavastu, the Buddha’s home town. Also called Kālodāyin (black Udāyin) because of his dark skin. He and his wife Guptā became monk and nun. He became an arhat who was a skilled teacher. However he also figures prominently in accounts of inappropriate sexual behavior that instigated vinaya rules. He and Guptā are also said to have conceived a son after their ordination.

Located in 1 passage in the translation:

  • 10.­64
g.­497

Udraka

Wylie:
  • lhag spyod
Tibetan:
  • ལྷག་སྤྱོད།
Sanskrit:
  • udraka

Located in 2 passages in the translation:

  • 9.­43
  • n.­373
g.­498

unfluctuating

Wylie:
  • mi g.yo ba
Tibetan:
  • མི་གཡོ་བ།
Sanskrit:
  • acala

Also means unmoving, immovable.

Located in 2 passages in the translation:

  • 30.­27-28
g.­499

Unwavering

Wylie:
  • mi g.yo
  • mi g.yo ba
Tibetan:
  • མི་གཡོ།
  • མི་གཡོ་བ།
Sanskrit:
  • acalā

The eighth bodhisattva bhūmi.

Located in 1 passage in the translation:

  • 30.­122
g.­500

upādhyāya

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

A personal preceptor and teacher. 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.­501

Upāli

Wylie:
  • nye ’khor
  • nye bar ’khor
Tibetan:
  • ཉེ་འཁོར།
  • ཉེ་བར་འཁོར།
Sanskrit:
  • upāli

The Buddha’s pupil who was pre-eminent in knowing the monastic rules and recited them and their origins at the first council. He had been a low caste barber in Kapilavastu, the Buddha’s home town.

Located in 1 passage in the translation:

  • 10.­64
g.­502

Upananda

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

One of the main nāga kings, usually associated with the nāga king Nanda.

Located in 2 passages in the translation:

  • 10.­141
  • g.­305
g.­503

upāsaka

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

male lay practitioner

Located in 6 passages in the translation:

  • 1.­62
  • 18.­51
  • 34.­55
  • 36.­18
  • 38.­55
  • 40.­158
g.­504

upāsikā

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

female lay practitioner

Located in 5 passages in the translation:

  • 1.­62
  • 18.­51
  • 34.­55
  • 36.­18
  • 40.­158
g.­505

uragasāra

Wylie:
  • sbrul gyi snying po
Tibetan:
  • སྦྲུལ་གྱི་སྙིང་པོ།
Sanskrit:
  • uragasāra

A variety of sandalwood. The name means “snake essence” because snakes were said to live in the forests of those trees because they were attracted to their scent.

Located in 4 passages in the translation:

  • 10.­52
  • 33.­263
  • 36.­43
  • n.­1144
g.­506

ūrṇā hair

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

A curled hair or ringlet between the eyebrows that is one of the thirty-two major signs of a “great being.”

Located in 2 passages in the translation:

  • 36.­19
  • 36.­31
g.­507

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 1 passage in the translation:

  • 36.­19
g.­508

Vaiśampāyana

Wylie:
  • be’i sham bA ya
Tibetan:
  • བེའི་ཤམ་བཱ་ཡ།
Sanskrit:
  • vaiśampāyana
  • vaiśaṃpāyani
  • vaiśaṃpāyan

Ancient rishi, a pupil of Vyāsa and teacher of the Taittirīyasaṃhita.

Located in 1 passage in the translation:

  • 10.­153
g.­509

Vaiśravaṇa

Wylie:
  • rnam thos kyi bu
Tibetan:
  • རྣམ་ཐོས་ཀྱི་བུ།
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 4 passages in the translation:

  • 10.­125
  • g.­11
  • g.­256
  • g.­323
g.­510

valerian

Wylie:
  • rgya spos
Tibetan:
  • རྒྱ་སྤོས།
Sanskrit:
  • satagara

Located in 1 passage in the translation:

  • 36.­212
g.­511

Vālmīki

Wylie:
  • grog mkhar
Tibetan:
  • གྲོག་མཁར།
Sanskrit:
  • vālmīki
  • valmika
  • valmīka

Ancient Indian rishi who is renowned as the author of the Rāmāyaṇa.

Located in 1 passage in the translation:

  • 10.­153
g.­512

Vāmana

Wylie:
  • bA man
Tibetan:
  • བཱ་མན།
Sanskrit:
  • vāmana
  • vāmani
  • vāmaṇi

The dwarf incarnation of Viṣṇu, who deceived the king of the asuras.

Located in 1 passage in the translation:

  • 10.­153
g.­513

Varapuṣpasa

Wylie:
  • me tog mchog
Tibetan:
  • མེ་ཏོག་མཆོག
Sanskrit:
  • varapuṣpasa

A king in the distant past.

Located in 6 passages in the translation:

  • i.­75
  • 38.­11
  • 38.­73
  • n.­1350-1351
  • g.­320
g.­514

Varuṇa

Wylie:
  • chu lha
Tibetan:
  • ཆུ་ལྷ།
Sanskrit:
  • varuṇa

The principal nāga king; also the god of the sea in the Vedas. In this sūtra Sāgara is an alternative name and not another nāga.

Located in 1 passage in the translation:

  • 10.­145
g.­515

Vaśiṣṭha

Wylie:
  • gnas ’jog
Tibetan:
  • གནས་འཇོག
Sanskrit:
  • vaśiṣṭha
  • vasiṣṭha

One of the seven great rishis of ancient India, said to have composed part of the Rigveda.

Located in 1 passage in the translation:

  • 10.­152
g.­516

Vāsuki

Wylie:
  • nor yod
Tibetan:
  • ནོར་ཡོད།
Sanskrit:
  • vāsuki

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

Located in 1 passage in the translation:

  • 10.­133
g.­517

Vasunandi

Wylie:
  • dga’ byed
Tibetan:
  • དགའ་བྱེད།
Sanskrit:
  • vasunandi

An alternative name for Nandika.

Located in 1 passage in the translation:

  • 36.­224
g.­518

Vātsyāyana

Wylie:
  • bad tsa
Tibetan:
  • བད་ཙ།
Sanskrit:
  • vātsyāyana
  • vatsa
  • śrīvatsa

A rishi of ancient India, said to be the author of the Nyaysūtrabhāśya and the famous Kāmasūtra.

Located in 1 passage in the translation:

  • 10.­152
g.­519

Vemacitra

Wylie:
  • bzang ris
Tibetan:
  • བཟང་རིས།
Sanskrit:
  • vemacitra

The king of the asuras.

Located in 1 passage in the translation:

  • 10.­130
g.­520

vetiver

Wylie:
  • mR na la
Tibetan:
  • མཪ་ན་ལ།
Sanskrit:
  • mṛnala

Located in 1 passage in the translation:

  • 10.­52
g.­521

vidyādhara

Wylie:
  • rig sngags ’chang
  • rig ’dzin
Tibetan:
  • རིག་སྔགས་འཆང་།
  • རིག་འཛིན།
Sanskrit:
  • vidyādhara

A race of superhuman beings with magical powers who lived high in mountains, such as the Malaya range of southwest India. Also used for humans who have gained powers through their mantras.

Located in 4 passages in the translation:

  • 36.­15
  • 36.­171
  • n.­1206
  • n.­1269
g.­522

Vighuṣṭaghoṣa

Wylie:
  • rnam par grags pa’i dbyangs
Tibetan:
  • རྣམ་པར་གྲགས་པའི་དབྱངས།
Sanskrit:
  • vighuṣṭaghoṣa

Located in 1 passage in the translation:

  • 17.­44
g.­523

Vighuṣṭajñāna

Wylie:
  • ye shes rnam grags
Tibetan:
  • ཡེ་ཤེས་རྣམ་གྲགས།
Sanskrit:
  • vighuṣṭajñāna

Located in 1 passage in the translation:

  • 17.­45
g.­524

Vighuṣṭanetra

Wylie:
  • rnam par grags pa’i spyan
Tibetan:
  • རྣམ་པར་གྲགས་པའི་སྤྱན།
Sanskrit:
  • vighuṣṭanetra

Located in 1 passage in the translation:

  • 17.­50
g.­525

Vighuṣṭaśabda

Wylie:
  • rnam grags sgra
Tibetan:
  • རྣམ་གྲགས་སྒྲ།
Sanskrit:
  • vighuṣṭaśabda

Located in 1 passage in the translation:

  • 17.­44
g.­526

Vighuṣṭatejas

Wylie:
  • rnam par grags pa’i gzi brjid
Tibetan:
  • རྣམ་པར་གྲགས་པའི་གཟི་བརྗིད།
Sanskrit:
  • vighuṣṭatejas

Located in 1 passage in the translation:

  • 17.­44
g.­527

Vikaṭa

Wylie:
  • rad rod can
Tibetan:
  • རད་རོད་ཅན།
Sanskrit:
  • vikaṭa

A yakṣa lord.

Located in 2 passages in the translation:

  • 10.­52
  • 10.­149
g.­528

Vimalaprabha

Wylie:
  • dri med ’od
Tibetan:
  • དྲི་མེད་འོད།
Sanskrit:
  • vimalaprabha

A future buddha, who was Candraprabha in the time of Śākyamuni.

Located in 2 passages in the translation:

  • i.­50
  • 15.­10
g.­529

Vinaya

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

The section of the Buddha’s teachings that focuses on conduct.

Located in 11 passages in the translation:

  • 1.­34
  • 1.­45
  • 17.­104
  • 40.­25
  • 40.­41
  • n.­216
  • n.­492
  • g.­116
  • g.­335
  • g.­341
  • g.­496
g.­530

Vindhya

Wylie:
  • ’bigs byed
Tibetan:
  • འབིགས་བྱེད།
Sanskrit:
  • vindhya

A mountain range, actually a series of mountain ranges, which extends across central India.

Located in 1 passage in the translation:

  • 19.­16
g.­531

vipaśyanā

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

Insight meditation.

Located in 5 passages in the translation:

  • i.­42
  • 7.­14
  • 13.­13
  • 40.­77
  • n.­271
g.­532

Vīrasena

Wylie:
  • dpa’ bo’i sde
Tibetan:
  • དཔའ་བོའི་སྡེ།
Sanskrit:
  • vīrasena
  • vīra

A bodhisattva who only appears in passing in the Samādhirāja, and in no other sūtra.

Located in 2 passages in the translation:

  • 10.­38
  • 10.­57
g.­533

Virūḍhaka

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

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

Located in 2 passages in the translation:

  • 10.­125
  • g.­256
g.­534

Virūpākṣa

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

One of the four mahārājas. He is the guardian of the western direction and traditionally the lord of the nāgas, though in this sūtra that appears to be Dhṛtarāṣṭra.

Located in 3 passages in the translation:

  • 10.­125
  • n.­484
  • g.­256
g.­535

Viśuddha­ghoṣeśvara

Wylie:
  • rnam dag sgra yi dbang phyug
Tibetan:
  • རྣམ་དག་སྒྲ་ཡི་དབང་ཕྱུག
Sanskrit:
  • viśuddha­ghoṣeśvara

Located in 1 passage in the translation:

  • 17.­49
g.­536

Viśuddhanetra

Wylie:
  • rnam par dag pa’i spyan
Tibetan:
  • རྣམ་པར་དག་པའི་སྤྱན།
Sanskrit:
  • viśuddhanetra

Located in 1 passage in the translation:

  • 17.­50
g.­537

Viśvāmitra

Wylie:
  • thams cad bshes
Tibetan:
  • ཐམས་ཅད་བཤེས།
Sanskrit:
  • viśvāmitra

One of the early great rishis of India, who revealed part of the Vedas.

Located in 1 passage in the translation:

  • 10.­151
g.­538

Viveśacintin

Wylie:
  • khyad par sems
Tibetan:
  • ཁྱད་པར་སེམས།
Sanskrit:
  • viveśacintin

A king in the distant past.

Located in 3 passages in the translation:

  • i.­76
  • 39.­14-15
g.­539

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.

In this text:

Also rendered here as “Gṛdhrakūṭa.”

Located in 17 passages in the translation:

  • s.­1
  • i.­36-37
  • i.­45
  • i.­52
  • i.­54
  • 1.­2
  • 2.­1
  • 2.­8
  • 2.­19
  • 10.­17
  • 10.­30
  • 10.­39
  • 11.­73
  • 19.­8
  • 34.­62
  • g.­180
g.­540

Vyāsa

Wylie:
  • rgyas pa
Tibetan:
  • རྒྱས་པ།
Sanskrit:
  • vyāsa

The rishi who is said to have divided the Vedas into four and to have compiled the Mahābhārata epic.

Located in 3 passages in the translation:

  • 10.­152
  • g.­192
  • g.­508
g.­541

Vyūharāja

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

Located in 1 passage in the translation:

  • 1.­2
g.­542

water lily

Wylie:
  • dri mchog
Tibetan:
  • དྲི་མཆོག
Sanskrit:
  • saugandhika

Nymphaea stellata; Nymphaea nouchali. Day-blossoming water lilies that may be blue, white, or red.

Located in 3 passages in the translation:

  • 10.­18
  • 10.­54
  • g.­312
g.­543

water that has the eight qualities

Wylie:
  • yan lag brgyad ldan gyi chu
Tibetan:
  • ཡན་ལག་བརྒྱད་ལྡན་གྱི་ཆུ།
Sanskrit:
  • aṣṭāṅgajala

Water that has the eight qualities of being sweet, cool, pleasant, light, clear, pure, not harmful to the throat, and beneficial for the stomach.

Located in 2 passages in the translation:

  • 33.­79
  • 33.­259
g.­544

wavy-leaf fig tree

Wylie:
  • blag sha
Tibetan:
  • བླག་ཤ།
Sanskrit:
  • plakṣa

Ficus infectoria. Full English name: White fruited wavy-leaf fig tree.

Located in 1 passage in the translation:

  • 36.­36
g.­545

white coral

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

White coral is fossilized coral. It appears in one version of the list of seven jewels or treasures. Tibetan tradition describes it as being formed from ice over a long period of time. It is coral that has undergone 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 1 passage in the translation:

  • 10.­52
g.­546

white lotus

Wylie:
  • pad ma dkar po
Tibetan:
  • པད་མ་དཀར་པོ།
Sanskrit:
  • puṇḍarika

Located in 6 passages in the translation:

  • 9.­7
  • 10.­18
  • 10.­54
  • 30.­14
  • g.­260
  • g.­322
g.­547

worldly concerns

Wylie:
  • ’jig rten pa’i chos
Tibetan:
  • འཇིག་རྟེན་པའི་ཆོས།
Sanskrit:
  • lokadharma

These are often listed as eight in number, as in the commentary: gain and no gain, happiness and suffering, praise and criticism, fame and lack of fame.

Located in 3 passages in the translation:

  • 1.­2
  • 17.­68
  • 31.­4
g.­548

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 55 passages in the translation:

  • 1.­2
  • 1.­50
  • 2.­32
  • 10.­31
  • 10.­37
  • 10.­42
  • 10.­51-52
  • 10.­98
  • 10.­126
  • 10.­128
  • 10.­146-150
  • 10.­160-161
  • 11.­46
  • 14.­29
  • 14.­41
  • 14.­70
  • 14.­83
  • 15.­9
  • 17.­16
  • 17.­138
  • 18.­44
  • 21.­27
  • 29.­6
  • 30.­95
  • 30.­113
  • 31.­9
  • 34.­22
  • 34.­61
  • 36.­15
  • 36.­187
  • 36.­208
  • 38.­17
  • 40.­113
  • n.­423
  • n.­494
  • g.­15
  • g.­49
  • g.­167
  • g.­181
  • g.­188
  • g.­222
  • g.­261
  • g.­323
  • g.­380
  • g.­387
  • g.­436
  • g.­456
  • g.­509
  • g.­527
g.­549

Yāma

Wylie:
  • ’thab bral
Tibetan:
  • འཐབ་བྲལ།
Sanskrit:
  • yāma

Third (counting from the lowest) of the six paradises in the desire realm.

Located in 2 passages in the translation:

  • 10.­123
  • g.­463
g.­550

yāna

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

A “way of going,” which primarily means a path or a way. It can also mean a conveyance or carriage, which definition within commentarial literature is represented in the Tibetan “carrier,” and therefore also translated into English as “vehicle.”

Located in 7 passages in the translation:

  • 1.­10
  • 16.­28
  • 33.­223
  • 34.­43
  • 36.­199
  • 40.­14
  • n.­696
g.­551

Yaśaḥprabha

Wylie:
  • snyan pa’i ’od
Tibetan:
  • སྙན་པའི་འོད།
Sanskrit:
  • yaśaḥprabha

Located in 5 passages in the translation:

  • i.­75
  • 38.­53
  • 38.­71-72
  • 38.­109
g.­552

yogin

Wylie:
  • rnal ’byor pa
Tibetan:
  • རྣལ་འབྱོར་པ།
Sanskrit:
  • yogin

“The one who is united,” a succesful practitioner who has attained realization. The Tibetan means “one who is united with the genuine nature.”

Located in 8 passages in the translation:

  • 29.­22
  • 29.­25
  • 29.­63
  • 29.­66
  • 29.­76
  • 29.­90
  • 33.­46
  • 39.­67
g.­553

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 4 passages in the translation:

  • 17.­7
  • 19.­18
  • 30.­8
  • g.­235
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    The King of Samādhis Sūtra

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

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    84000. The King of Samādhis Sūtra (Samādhi­rāja­sūtra, ting nge ’dzin gyi rgyal po’i mdo, Toh 127). Translated by Peter Alan Roberts and team. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh127/UT22084-055-001-glossary.Copy
    84000. The King of Samādhis Sūtra (Samādhi­rāja­sūtra, ting nge ’dzin gyi rgyal po’i mdo, Toh 127). Translated by Peter Alan Roberts and team, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh127/UT22084-055-001-glossary.Copy
    84000. (2025) The King of Samādhis Sūtra (Samādhi­rāja­sūtra, ting nge ’dzin gyi rgyal po’i mdo, Toh 127). (Peter Alan Roberts and team, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh127/UT22084-055-001-glossary.Copy

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