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རིན་པོ་ཆེ་ཏོག་གི་གཟུངས།

The Ratnaketu Dhāraṇī
Chapter 1

Ratna­ketu­dhāraṇī
འཕགས་པ་འདུས་པ་ཆེན་པོ་རིན་པོ་ཆེ་ཏོག་གི་གཟུངས་ཤེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa ’dus pa chen po rin po che tog gi gzungs shes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Ratnaketu Dhāraṇī” from the Great Collection
Ārya­mahā­sannipāta­ratna­ketu­dhāraṇī­nāma­mahāyāna­sūtra

Toh 138

Degé Kangyur, vol. 56 (mdo sde, na), folios 187.b–277.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Śilendrabodhi
  • Yeshé Dé

Imprint

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

First published 2020

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 13 chapters- 13 chapters
h. Homage
1. Chapter 1
2. Chapter 2
3. Chapter 3
4. Chapter 4
5. Chapter 5
6. Chapter 6
7. Chapter 7
8. Chapter 8
9. Chapter 9
10. Chapter 10
11. Chapter 11
12. Chapter 12
13. Chapter 13
c. Colophon
+ 1 section- 1 section
· Tibetan Translators’ Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Primary literature (manuscripts and editions)
+ 2 sections- 2 sections
· Sanskrit
· Tibetan
· Translations and secondary literature:
g. Glossary

s.

Summary

s.­1

The Ratnaketu Dhāraṇī is one of the core texts of the Mahāsannipāta collection of Mahāyāna sūtras that dates back to the formative period of Mahāyāna Buddhism, from the first to the third century ᴄᴇ. Its rich and varied narratives, probably redacted from at least two independent works, recount significant events from the lives, past and present, of the Buddha Śākyamuni and some of his main followers and opponents, both human and nonhuman. At the center of these narratives is the climactic episode from the Buddha’s life when Māra, the personification of spiritual death, sets out to destroy the Buddha and his Dharma. The mythic confrontation between these paragons of light and darkness, and the Buddha’s eventual victory, are related in vivid detail. The main narratives are interwoven with Dharma instructions and interspersed with miraculous events. The text also exemplifies two distinctive sūtra genres, “prophecies” (vyākaraṇa) and “incantations” (dhāraṇī), as it includes, respectively, prophecies of the future attainment of buddhahood by some of the Buddha’s followers and the potent phrases that embody the Buddha’s teachings and are meant to ensure their survival and the thriving of its practitioners.


ac.

Acknowledgements

ac.­1

This translation was produced by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Wiesiek Mical translated the extant parts from the Sanskrit and wrote the introduction. Timothy Hinkle compared the translation from the Sanskrit against the Tibetan translation and translated from the Tibetan the parts that are lost in the original Sanskrit.

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


ac.­2

The generous sponsorship of Twenty and family, which helped make the work on this translation possible, is gratefully acknowledged. They would like to dedicate their sponsorship to Dzongsar Jamyang Khyentse Rinpoche.


i.

Introduction

i.­1

The Ratnaketu Dhāraṇī presents the dramatic events in the life of the Buddha when Māra attempts to destroy the Buddha, break up the Saṅgha, and annihilate the Dharma, a struggle from which the Buddha eventually emerges victorious. This epic confrontation is told with tremendous verve and poignancy, and features characters, dialogue, and plot twists that rank among the best in Buddhist literature. The narrative starts with its own version of the well-known story of the conversion of two of the Buddha’s most prominent early disciples, Śāriputra and Maudgalyāyana, and is soon embellished with quaint stories from the past lives of some of the characters, ranging from well-known buddha figures down to (at one time) ordinary human and nonhuman beings. The parts of the narrative that unfold on earth are centered around the city of Rājagṛha, the capital of Magadha. They provide some interesting insight into the everyday life of India at the time, with its division into secular and religious members of society, and vividly capture the experiences that Buddhist monks might have had when going on their daily alms-rounds in the city streets. This is interspersed with lively dialogue that is at once didactic and aesthetically captivating. Especially moving is the conversation that Māra has with his children, when the daughters try to console their distraught father, who bitterly despairs over the impending loss of his realm and the humiliation of seeing his minions, even his own children, desert him, with all the pathos of a broken old man and all the obduracy of a petulant child.


Text Body

The Translation
The Noble Mahāyāna Sūtra
The Ratnaketu Dhāraṇī
from the Great Collection

h.

Homage

[F.187.b] [B1]10


h.­1

Homage to the thus-gone Splendorous with the Gentle Glow of Light and Fragrance!


h.­2

Homage to the one with the melodious voice of Mahābrahmā!


h.­3

Having paid homage to him, one should employ the dhāraṇī called unharmed by the assemblies of Māra. May I accomplish the following mantra:11

h.­4

Avāme avāme amvare amvare {TK4} parikuñja naṭa naṭa puṣkaravaha jalukha khama khaya ili mili kili mili kīrtipara mudre mudramukhe svāhā! {TK5}


1.

Chapter 1

1.­1

Thus did I hear at one time. The Blessed One was dwelling in Veṇuvana, at the Kalandakanivāpa, near the city of Rājagṛha, with a great saṅgha of a thousand monks, all of whom were noble ones. They had all exhausted defilements, were free from the afflictions, were powerful, had liberated minds, had liberated insight, were of noble birth, were great elephants,12 had done what needed to be done, had completed their mission, had cast off the burden, had achieved their own welfare, had severed the bonds that tied them to existence, had liberated their minds with genuine knowledge, and had perfected all mental powers. There was also a great saṅgha of ten thousand bodhisattvas, including [F.188.a] {TK6} the princely youth Holder of Meru’s Peak, the princely youth Varuṇamati, the princely youth Sumati, the princely youth Jayamati, the princely youth Jinamati, the princely youth Intelligent Light, the princely youth Intelligent Sky, the princely youth Intelligent Lightning, the princely youth Mañjuśrī, the princely youth Durdharṣa, the princely youth Varuṇa, the princely youth Vimala, the bodhisattva great being Maitreya, and others. Each of these ten thousand bodhisattvas had achieved acceptance, retention, and absorption. {TK7} Each possessed the wisdom that is unobscured by any phenomenon, had equal concern for all beings, had transcended all the domains of Māra, and had entered the domain of all the thus-gone ones. Each was knowledgeable, possessed great love and compassion, and was skilled in means.

1.­2

At the same time, there were two wandering mendicants13 in the city of Rājagṛha who were learned, lucid, and intelligent, had perfected the eighteen branches of knowledge, and had five hundred servants. One was named Upatiṣya and the other Kaulita. These two were heads of their retinues and leaders of pupils. They made each other the promise that “whoever first attains the nectar14 shall let the other know.” {TK8}

1.­3

Early the next morning, Venerable Aśvajit donned his lower and upper Dharma robes. Carrying his alms bowl, he went to the city of Rājagṛha to collect alms. The wandering mendicant Upatiṣya happened to come across Venerable Aśvajit and saw that he had entered the city of Rājagṛha to collect alms. He thought, “How is it that I have never before seen such beautiful deportment in any other mendicant, brahmin, or person as in this mendicant? [F.188.b] I shall go before him and ask, ‘Venerable One, who is your teacher? With whom did you go forth? Whose doctrine are you devoted to?’”

1.­4

So the wandering mendicant Upatiṣya went to where Venerable Aśvajit was and engaged in a good deal of friendly conversation. They then sat down to one side. Sitting there, the wandering mendicant Upatiṣya asked Venerable Aśvajit, “Venerable One, who is your teacher? With whom did you go forth? Whose15 doctrine are you devoted to?”

1.­5

Then Venerable Aśvajit answered the wandering mendicant Upatiṣya: {TK9}

“The son of the Śākyas has mastery over all disciplines and great austerities.
Having crossed the ocean of saṃsāra he is now free, and so liberates others.
Known as ‘Buddha,’ being unequaled in his capacity to awaken, he dries up the ocean of suffering, and now exists here in this world.
I have taken refuge in this Immaculate One and am devoted to his Dharma.” {1.1}
1.­6

“What does your teacher preach? What does he teach?” asked Upatiṣya.

Venerable Aśvajit responded, “I will answer you. Venerable, listen well and bear what I say in mind. I will answer you.

1.­7
“The Guide professed how the world arises caused by action and afflictions,
And he also professed the remedies for reversing such action and afflictions.
This Lord of Orators taught from his own knowledge the supreme liberation,
Where the sufferings of birth, aging, and decline are definitely not present.”16 {1.2} {TK10}
1.­8

When the wandering mendicant Upatiṣya heard this teaching, he purified the stainless and immaculate Dharma eye that sees phenomena. A state free from the afflictions arose, and he attained the fruit of stream entry. He then said:

1.­9
“The Buddha teaches the ambrosial Dharma, a treasure to hear, that is so difficult to find.
It penetrates the truth, drying up the perpetual torrent of rebirth.
It quells the suffering of all beings.
This sublime path consists in the peerless cultivation of qualities of insight.” {1.3} [F.189.a]
1.­10

The wandering mendicant Upatiṣya then asked Venerable Aśvajit, “Venerable, where is the thus-gone, worthy, perfect Buddha right now?”

Venerable Aśvajit answered, {TK11} “Venerable, the Blessed One is now staying in Veṇuvana, at the Kalandakanivāpa, near Rājagṛha. He is residing there with the great monastic saṅgha of one thousand monks who have gone forth and who used to have matted hair.”17

Upatiṣya said, “Once I have seen my best friend and disciples, I will vow to go forth before the Blessed One.”

1.­11

The wandering mendicant Upatiṣya then bowed his head to the feet of Venerable Aśvajit and circumambulated him three times. He once again departed and went to meet the wandering mendicant Kaulita. The wandering mendicant Kaulita saw the wandering mendicant Upatiṣya coming from far off and exclaimed, “Venerable, given that your faculties look so clear, that your facial complexion looks so pure, and that the tone of your skin looks so light‍—Venerable, you must have found the nectar!”

“So it is, Venerable One!” Upatiṣya responded. “I have found the nectar! Therefore, Venerable, listen well and bear what I say in mind. I will tell you of what I have found.”

1.­12

The wandering mendicant Kaulita then rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. With palms together he bowed toward Upatiṣya and said: {TK12}

“Tell me of the path to peace and the end of anguish,
Which swiftly takes one across the ocean of the three realms of existence
While destroying the great enemy of the aggregates.
I will then set forth on the path that eliminates further origination.” {1.4}
1.­13

The wandering mendicant Upatiṣya then said:

“The Guide professed how the world arises caused by action and afflictions,
And he also professed the remedies for reversing such action and afflictions.
This Lord of Orators taught from his own knowledge the supreme liberation wherein sufferings of birth, aging, and decline are definitely not present.” {1.5} [F.189.b]
1.­14

Kaulita responded:

“That sage teaches the immaculate and peaceful Dharma that serves to quell all suffering.
It quells all afflictions, negative views, and faults, and it cuts through unknowing.
He teaches that conditioned things are false and thus empty and deceptive.
Hearing this brings one to peace, so please repeat these immaculate words that he spoke.” {1.6} {TK13}
1.­15

Upatiṣya said:

“The Guide professed how the world arises caused by action and afflictions,
And he also professed the remedies for reversing such action and afflictions.
This Lord of Orators taught from his own knowledge the supreme liberation
Wherein sufferings of birth, aging, and decline are definitely not present.” {1.7}
1.­16

The wandering mendicant Kaulita then purified the stainless and immaculate Dharma eye that sees phenomena. As he was thus purified and his afflictions were eliminated, he attained the fruit of stream entry. Then he proclaimed:

1.­17
“This genuine conduct is a boat that liberates from, quells, and swiftly crosses the river.
This supreme wisdom pacifies the three types of suffering and crosses over saṃsāra.
If one realizes this, one will defeat the afflictions and aggregates and tame the māras.
This emancipation clears away enemies and struggles and dries up the ocean of suffering.” {1.8}
1.­18

Kaulita asked, “Where is the thus-gone, worthy, perfect Buddha right now?”

“Venerable,” Upatiṣya answered, “I have heard that the Blessed One is now staying in Veṇuvana, at the Kalandakanivāpa, near Rājagṛha, with a great saṅgha of monks and a great saṅgha of bodhisattvas. {TK14} What if we go forth in the presence of the Blessed One?”

“Venerable One,” replied Kaulita, “we should do so. With our followers in mind, let us go forth.”

The wandering mendicants Upatiṣya and Kaulita then went to their followers.

1.­19

Just then in the land of Aṅga-Magadha, Māra the evil one heard that the learned, well-spoken, eloquent, [F.190.a] and renowned good men Upatiṣya and Kaulita, along with their followers, were on their way to take ordination under the teachings of the monk Gautama. He thought, “Alas! If those two become students of the monk Gautama, they will empty my māra realm. So I must go there and dissuade those two good men from going forth. {K1}18 I must make them embrace the view of the evil one.”19

1.­20

At the same moment, Māra, the evil one, disappeared from his abode and took on the apparel, attributes, and behavior of Venerable Aśvajit. He stood in the road before the two good men, and declared:

1.­21
“What I said before about causation, using cause similes, is wrong.20
I said it in order to definitively test your way of thinking.
All that I said before is nonsense, as there are no karmic causes.
How could bad or good actions possibly produce results? {1.9} {K2}
1.­22
“You should promptly pursue sensual delights and seek amusements.
There is no death, nor is there birth, suffering, aging, or the hereafter, {TK15}
And there are no good or bad results generated by action, given that there are no causes or actions.
The scion of the Śākyas teaches this for his own gain, so do not put your faith in him.” {1.10}
1.­23

Upatiṣya and Kaulita then thought, “It must be Māra, the evil one, who has approached us in order to dissuade us from entering the religious life.”

Upatiṣya turned around and addressed his followers. “Listen, my pupils, and remember the shortcomings of saṃsāra:

“The world is afflicted by old age and surrounded by death.21
To eliminate them both, you must fully embrace the wandering mendicant’s life.” {1.11}
1.­24

Kaulita, for his part, spoke to Māra:

“Known as the best, the Dharma captivates the minds of the wise and ends the three sufferings.
There is no one anywhere who could shake us from this knowledge.22
We constantly exert ourselves [F.190.b] with the resolute intention to quell our craving.
How could the words of a jackal in a lion’s guise sway our minds?” {1.12}
1.­25

Those gods who were able to behold truth hovered in the sky and {K3} applauded these two good men: “Good, good it is, O good men! This path whereby one leaves home to embrace the life of a wandering mendicant is eminent throughout the entire world. It quells all suffering. It is the path leading into the domain of all the thus-gone ones. {TK16} It has been explained and praised by all the blessed buddhas as the path that leads from home to the life of a wandering mendicant.”

1.­26

Māra, the evil one, unhappy, dejected, and sullen, disappeared then from that very spot.

The two wandering mendicants, Upatiṣya and Kaulita, directed their gaze at their followers and said, “You ought to know, pupils, that owing to the Thus-Gone One23 the two of us are setting forth into the wandering mendicant’s life in order to reach the far shore of the ocean of aging, sickness,24 and death. Any of you who do not wish to go forth in line with the teachings of the Blessed One should turn back here and now.”

1.­27

Then the five hundred pupils all said, “Whatever we know is through your authority. If the two of you are embracing the wandering mendicant’s life on account of someone great, we too shall become wandering mendicants on account of the same person.”

1.­28

The two wandering mendicants Upatiṣya and Kaulita, together with their retinue of five hundred,25 then set out to go forth under the Blessed One. Māra, the evil one, knew this, and so he conjured up a huge chasm outside of the great city of Rājagṛha one hundred leagues deep {K4} so that the two would be unable to go before Gautama the monk. The Blessed One, however, performed a miraculous feat whereby the wandering mendicants Upatiṣya and Kaulita did not see that great chasm [F.191.a] and could travel by the most direct route.

1.­29

Māra, the evil one, further conjured a mountain range in front of them‍—stable, solid, unbreakable, without valleys, singularly thick, hard, and26 one thousand leagues tall. {TK17} In addition, he conjured one thousand fierce lions, vicious and terrible, making a great din.27 But the two good men, thanks to the force of the Blessed One’s splendor and miraculous powers, did not see that mountain. Nor did they see the lions or hear their roaring. Instead, they arrived where the Blessed One was by the straightest possible route.

1.­30

The Blessed One, attended upon by a congregation of many hundreds28 of thousands of followers, was expounding the Dharma.29 “Look, O monks, at these two good men, surrounded by followers, who are the heads of their assembly!”

“We see them, O Blessed One,” they replied.

1.­31

The Blessed One foresaw, “Of these two good men who are here, along with their retinues, to enter the wandering mendicant’s life by my side, one will become the best of those endowed with insight among all the hearers, {K5} and the other will become the best of those endowed with miraculous powers.”

1.­32

One of the monks recited on that occasion the following stanza:

“These two learned men, along with their retinues,
Are prophesied to be benefited by the best of men
And to acquire miraculous powers and fearless insight.30
I welcome them both with a feeling of growing admiration.” {1.13}
1.­33

The monk then got up from his seat and, together with many other monks, householders, and wandering mendicants, welcomed the two good men and honored them. The two men, for their part, moved near to the Blessed One, bowed their heads to his feet, circumambulated him clockwise three times, and, standing before him, said, “Please allow us to go forth and bestow the monk’s ordination upon us. Close to you, [F.191.b] {TK18} let us practice celibacy.”

1.­34

“What are your names, O noble sons?” asked the Blessed One.

Upatiṣya replied, “I am the son of the brahmin Tiṣya, and so I am called Upatiṣya.31 My mother’s name is Śārikā. As I was born of her, my given name is Śāriputra.32 {K6} I already have my parents’ permission to go forth.”

1.­35

Kaulita replied, “My father’s name is Kauṇḍinya, and so I am called Kaulita. My mother’s name is Mudgalā, so the common name given to me is Maudgalyāyana. Some people know me as Kaulita, while others as Maudgalyāyana.33 I already have my parents’ permission to go forth.”

1.­36

“Śāriputra, Maudgalyāyana, and your retinues, you may live the holy life by my side,” said the Blessed One.

This is how they went forth and received their ordination as monks.34

1.­37

Not long after Śāriputra, Maudgalyāyana, and their retinues had gone forth, Māra, the evil one, assuming the form of Maheśvara, stood in front of the Blessed One and said:

1.­38
“Those who convey35 the meaning of systematic treatises and who have excelled in the fields of knowledge
Will all bow to my feet, as I am their guide.
You, Venerable Gautama, with your following of students, should promptly seek refuge in me today.
I will teach you the wide and clear36 path to nirvāṇa.” {1.14}
1.­39

The Blessed One replied: {K7}

“Your path brings misfortune to beings and leads them to the ocean of suffering.
My path dries up the ocean of suffering for both mobile and stationary beings.37 {TK19}
What more then will you say, O arrogant and garrulous one with the voice of a jackal?38
You are exposed! It is not in your power to play Māra’s tricks on me again.” {1.15}
1.­40

Māra, the evil one, then disappeared in his form of Maheśvara, and again reappeared in front of the Blessed One in the guise of Brahmā, saying:

1.­41
“As you have crushed, by means of insight, action and afflictions, the sprouts of saṃsāra,
Why, O Sage, do you still endure discomforts in this world for the sake of beings in this way? [F.192.a]
Master, nowhere in this world is there a qualified recipient for what you offer.
Why do you not hurry to enter nirvāṇa, leaving all ailments behind? Now is the time!” {1.16}
1.­42

The Blessed One replied:

“I can see peerless beings as numerous as the sand grains in the Gaṅgā
Who require my guidance and will be liberated by me through compassion. {K8}
If people, be they of middling, superior, or the least capability, definitely need to be liberated,
Then why, O wicked one, do you give me the hypocritical advice that I should enter nirvāṇa?”39 {1.17} {TK20}
1.­43

Māra, the evil one, again became unhappy, dejected, and sullen. He vanished on the spot and went back to his abode. He sat there, sinking into despondency. Immediately, all the beings who inhabited Māra’s abode started asking one another, “What could be the reason that our great king just sits there, sinking into despondency? Nobody knows why.”

1.­44

Then the five hundred daughters of Māra, wearing clothes and adornments most pleasing to the mind, brought flower garlands and unguents capable of giving supreme pleasure. They played celestial instruments with the most captivating sounds that totally thrill the mind, danced, and sang songs. With sounds of a great celestial orchestra composed of five types of instruments that amuse and delight, they stood in front of the evil Māra. But he, the evil one, stretched forth his arms and cried out, “Stop this noise! Stop this noise!”

1.­45

At these words, the celestial nymphs fell silent for a moment, but then broke into song again, striking and strumming their instruments. At that, Māra, the evil one, once again threw up his arms and began to bellow. Seven times the nymphs began to sing, dance, and play instruments, in ways bound to give pleasure, and seven times Māra, the evil one, threw {K9} his arms in the air and hollered, “Stop this noise! Stop this noise!” Thus commanded, the nymphs fell silent. However, one nymph called Vidyudvalgusvarā bowed in the direction of the evil Māra and asked:

1.­46
“O Lord, have you just seen an omen portending your death? [F.192.b]
Or has the world become engulfed in fire today?40 {TK21}
Or have you discovered an enemy stronger than you in this world?
Why are you so sad? Why won’t you have fun?”41 {1.18}
1.­47

Māra replied:

“I have a powerful enemy who has tamed his mind.
On earth, the son of the Śākyas is trained to recognize magical tricks.
If he is not brought to ruin, then, one way or another,
He will empty my realm of desires.” {1.19}
1.­48

The nymphs inquired:

“Lord, by what means, power, valor, and courage
Can he be brought to final and complete ruin, here on this day? {K10}
Who could possess the power to dry up the ocean of craving
With its vast waters, the fetters of threefold existence?” {1.20}
1.­49

Māra replied:

“His lassos are generosity, yogic discipline, intention, compassion, and aspiration.
His bow is armed with a supreme arrow aimed at the target of emptiness.
He gives instructions on how to totally extinguish conditioned existence,
Being predisposed to pacifying the pathways emerging from within saṃsāra.42 {1.21}
1.­50
“His pupils dwell in empty towns and villages,
Deep in the forest, or in the mountain wilderness.43
With minds diligently engaged in meditation, they live in solitude
And continually strive to eliminate their faults. {1.22} {TK22}
1.­51
“Two of them, Upatiṣya and Kaulita, trained by the Sage,
Have for companions their own miraculous abilities, powers, and compassion.
His Dharma, skillfully presented in ways suited to everybody in the threefold universe,
Will certainly empty my desire realm.” {1.23}
1.­52

Having heard this description of the Blessed One’s virtues from the evil Māra, all of his five hundred daughters attained the bodhisattva absorption formless bolt of lightning. {K11} To offer worship to the Blessed One, they cast in his direction items such as celestial instruments, flowers, perfume,44 garlands, fragrant oils, adornments, and jewelry. They cast them in the direction of the Blessed One, by whose magical power these instruments [F.193.a] and so forth rained down onto Veṇuvana, and the daughters themselves, along with their retinues, could see it raining. Seeing that such rain was falling upon Veṇuvana, they were delighted and delighted even more.

1.­53

The monks, however, became suspicious and asked the Blessed One, “How is it, O Blessed One, that such a marvelous and extraordinary rain, never seen or heard before, is showering upon Śāriputra and Maudgalyāyana along with their retinues? What could be the cause of it? What is the occasion?”

1.­54

The Blessed One replied, “It is not by the will of these two noble sons that this great rain of flowers and so forth is falling. Rather, it was released from the abode of the evil Māra by his five hundred daughters along with their retinues, {TK23} in order to worship me. Soon they will come here and receive from me the prophecy regarding their attainment of the unsurpassed and perfect awakening.” {K12}

1.­55

The five hundred daughters of Māra, the evil one, heard the Blessed One’s discourse from his own mouth and were overjoyed.45 Through faith and intense joy, which they developed in his presence, they attained the absorption not losing the mind of awakening. Subsequently, right there in Māra’s abode, they each donned a robe of a single piece of material, and they placed their right knees on the ground, folded their hands, and, looking in the direction where the Blessed One was seated, said:

1.­56
“The river of craving of the entire world has completely dried up.
As the single eye, seeing the world that has defective eyes,46
You are presently the savior of the world with its humans and gods.
How, O sage, can we swiftly become buddhas in this world? {1.24}
1.­57
“You are worshiped by gods and humans, O Blessed One, as you proclaim the absolute truth.
Through your magical power, may each of us leave behind vile womanhood
And swiftly come into your presence, O high-minded one!
Then, we shall listen to the teachings of the lord of sages. {1.25} [F.193.b]
1.­58
“You, O Blessed One, are a proponent of no-self who beholds the absolute truth.
You are a lamp of immaculate speech who upholds the jewel of the limbs of awakening.47
Having defeated the forces of Māra, you are without equal. {K13}
Please prophesy now our swift and collective attainment of buddhahood.” {1.26}
1.­59

The daughters then rose from their seats and, in one voice, said this to Māra, the evil one: {TK24}

“How could you, O ill-willed one, be so wicked minded in the presence of the Blessed One,
Having yourself attained only a fickle and worthless glory?
Every living body is attended upon by the suffering of birth and so forth.
Tainted by pride, you will fall into a terrible state of existence. {1.27}
1.­60
“Therefore, have faith in the Victorious One, abandon your anger,
And pull yourself out of the mire of pride, the fault of saṃsāra.
He knows the nature of all beings.
Come, let us promptly go to the compassionate one and follow his way.”48 {1.28}
1.­61

But the evil Māra, his mind absolutely corrupted, thought this: “I must now think of such force, within the power of Māra, that these five hundred along with their retinues49 will each be snared and bound with five fetters and turned back at this very point, not being able to proceed any further.”

1.­62

However, Māra was unable to bind them. Why was that? Because these five hundred with their retinues50 had been blessed by the Thus-Gone One. He was unable to stop them, and the five hundred, along with their retinues, went before Māra, the evil one, {K14} who became even more enraged.51 He thought, “I must now think of such force, within the power of Māra, {TK25} that this entire area becomes covered in thick black clouds and pummeled by violent gusts of wind, so that they get lost wandering in all directions with their retinues and, unable to see the monk Gautama, will return to my abode.”

1.­63

However, because of the power of the Buddha’s blessing, he was unable to raise sufficient wind to stir even a single hair tip, not to mention anything more. The evil Māra then became even more unhappy, dejected, and sullen. Crying, he bellowed in a forceful voice [F.194.a] to the hosts of his sons along with their retinues, engulfing the entire abode of Māra with these words:

1.­64
“Come here, dear children, along with your retinues!
We are being banished from our domains and deprived of our strength and magical powers.
Born in this world, with a nature like a poisonous tree,
The son of the Śākyas is a sweet-talking deceiver.” {1.29}
1.­65

At these words, all of Māra’s daughters and servant girls, as well as all {K15} his sons with their retinues, {TK26} making haste, swiftly approached and stood in front of Māra, the evil one. There was in that gathering a son by the name Jayamati. With folded hands he inquired:

1.­66
“Why are you so sad, with your mind so dejected and infuriated?
There is no fire here, like at the end of an eon, nor are you passing from here.
You have no enemy that is rising to power.
Why are you so confused? Why are you so preoccupied about someone else?” {1.30}
1.­67

Māra replied:

“Don’t you see the son of the Śākyas sitting in the shade of the commoners’52 tree?
Then why do you say here in front of me that I have no powerful enemy?
That powerful rogue has misled everybody in various ways.
Because of that we and our sons and legions53 are scorched by fire with flaming tongues.54 {1.31}
1.­68
“The most prominent people of this world, whose fame and glory are widely celebrated,
Learned people who study and excel in sciences, poetry, and composition, {TK27}
Have readily taken refuge55 in the son of the Śākyas, pulled in by the Dharma hook he casts.56
Thus this enemy of mine, attractive in body but wicked in mind, has gained in prominence. {1.32} {K16}
1.­69
“Even my beloved retinue, having heartlessly abandoned me
After being entrusted to me,57 have now taken refuge in that monk.
That rogue will empty the entire threefold universe with his magic58
If we don’t reduce him to ashes here and now by using force and acting quickly.” {1.33}
1.­70

All the sons of Māra with their numerous retinues folded their hands and promised, “We will do it. What we can do is put on a display of our magical powers, strength, dominion, [F.194.b] authority, and miracles. If we are able to turn the son of the Śākyas to ashes, that’s good. If we are unable to, we shall take refuge in him. You yourself, O Father, have witnessed that we, surrounded by our huge army, have previously been defeated by the son of the Śākyas acting alone, without a companion, using merely his magical powers. What then can we expect if he is surrounded by his followers?”

1.­71

Māra, the evil one, replied, “You should go anyway, my good sons! If you manage to kill that monk Gautama, come back again. If you can’t manage this, you should still return, as we will have to defend our abode.” {TK28}

1.­72

Then Māra’s twelve trillion attendants, {K17} in a formation stretching upward for more than three hundred and twenty leagues and spreading over an area of thousands of leagues, displayed the magical power and speed of Māra’s army. They filled the entire space over the four continents with thick black clouds and struck the king of mountains, Sumeru, with their hands, releasing black tornadoes and lightning bolts and making all the four continents shake violently.59 They uttered the most terrifying cries. Subsequently, the nāgas, great nāgas, yakṣas, and great yakṣas assembled in the sky when they witnessed that the entire great earth with its rocks, mountains, and mountain ranges‍—including even Sumeru, the king of mountains‍—was quaking, and that the lakes, great lakes, rivers great and small, and the great oceans were churning. The great assembly of Māra’s followers stood on top of Mount Sumeru, conjured up rain pellets one league in size,60 and released them onto the country of Aṅga-Magadha. They also conjured up and released a great rain of swords, clubs, stones, lances, javelins, razor blades, razors mounted on objects, razor-like objects, adzes mounted on objects, adze blades, and terrible wheels armed with teeth‍—a downpour of solid, hard, rough objects.61

1.­73

At this time, the Blessed One entered the absorption grinding the hosts of Māra. Through [F.195.a] its blessing power the whole rain of stones and weapons {TK29} turned into a rain of celestial flowers, such as lotuses and water lilies in white, red, and blue varieties and flowers of the coral tree and the great coral tree.62 63{K18} He also transformed through his blessing all the different yells and noises into melodious sounds, the sounds of the Buddha, the Dharma, the Saṅgha, the perfections, the superknowledges, the state of not turning back, consecration, victory over the four māras, going to the seat of awakening,…64 the state of clinging to existence, and the state without clinging. All the wind, darkness, and dust settled down. All the grasses, bushes, herbs, trees, soil, rocks, and mountains‍—whatever there were in the four continents‍—turned into the seven precious gems by the power of his blessing.

1.­74

The Blessed One, endowed with an uṣṇīṣa that is not fully visible,65 extended his control by means of his body as far as the realm of Brahmā. From each of the Blessed One’s major marks a light issued forth of such a kind that the world spheres of the great trichiliocosm became clearly and distinctly visible, illuminated by their great radiance. And whatever gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, humans, nonhuman beings, animals, {TK30} and denizens of the hells and the realms of Yama there were in the great trichiliocosm, all were able to see the Blessed One. Many hundreds of thousands of gods, nāgas, yakṣas, and human and nonhuman beings66 arrayed in the sky threw flowers, circumambulated the Blessed One clockwise, praised him, and bowed to him.67 Many hundreds of thousands of millions of hell beings, [F.195.b] animals, and denizens of Yama’s realms attained recollection. Recollecting the roots of virtue planted in former lives, they chanted, “Homage to the Buddha!” {K19} Having died and transmigrated from the lower realms, they were reborn as gods.

1.­75

Twenty-two hundred thousand68 of the soldiers of Māra, along with their numerous retinues, witnessed this display of miracles by the Blessed One and developed deep faith in his presence.69 They approached him accompanied by the five hundred daughters of Māra. Together they bowed their heads to the Blessed One’s feet and with folded hands uttered these stanzas for him:

1.­76
“O you with a pure and supremely beautiful form,
You are an ocean of wisdom, you are like a golden Mount Sumeru!
Your shining fame spreads throughout the world.
To you, our protector, we go for refuge. {1.34}
1.­77
“For those who have lost the way and whose eyes are closed,
You brightly shine your guiding light, like the sun in this world.
You are a unique kinsman, an unconquerable supporter of life.
To you, our leader, we go for refuge. {1.35} {TK31}
1.­78
“You have auspiciously gathered the accumulations and are a treasury rich with wisdom.
Having the nature of space, your mind is originally free.
Your heart is filled with compassion, and your lovely speech captivates the mind.
To you, who accomplishes all purposes,70 we go for refuge. {1.36}
1.­79
“You deliver beings from the wasteland of saṃsāra,
Showing them the causes and results of accumulated action.71 {K20}
Knowing the supreme method, you live the life of loving kindness.
To you, who lives the life of compassion, we go for refuge. {1.37}
1.­80
“In this existence, illusory as the moon reflected in water,
With your senses unattached to objects,
You destroy, O protector of the world, the disease of ignorance.72
To you, the king of physicians, we go for refuge. {1.38}
1.­81
“You serve as a bridge, saving beings from the midst of the four rivers
By means of the seven spiritual treasures practiced by the noble ones.
You show the right path, O kinsman of the world!
We worship you, the compassionate one in this world. {1.39}
1.­82
“As we were nasty to you, a being of superior intelligence,
We now ask your forgiveness.
Receiving such insults like a hero, O protector,
You are a unique kinsman, the best in the world. {1.40}
1.­83
“Having now repelled the faction of Māra, [F.196.a]
We give rise to the supreme mind of awakening.73
We invite all beings, as we pledge {K21}
To attain supreme awakening for their sake. {1.41} {TK32}
1.­84
“Please teach us the noble conduct
Whereby we can practice the perfections,
Since beings attain awakening when endowed
With qualities taught by none other. {1.42}
1.­85
“May the flowers that we cast forth remain, as parasols,
Above the heads of the best among the two-legged creatures
In the buddha fields in all directions,
So that these fields may be sources of pleasure in all seasons.”74 {1.43}
1.­86

All the sons and daughters of Māra, together with their numerous retinues, then sprinkled flowers over the Blessed One. Through the Blessed One’s magical power, however, the scattered flowers turned into many thousands of millions of billions of flower parasols, exceeding in number even the sand grains in the Gaṅgā. The flower parasols remained in midair above the crowns of the heads of all the living buddhas75 in the ten directions.

1.­87

The daughters of Māra with their retinues beheld {K22} these flower parasols positioned above the crowns of the heads of the living blessed buddhas, who were expounding the Dharma, surrounded by their followers, in innumerable and infinitely vast buddha fields in every direction. They were all sitting down, resplendent with light. They all had the same color, attributes, form, and appearance. {TK33} The only differences that the daughters could see were among the individual lion thrones of these blessed buddhas, their retinues, and the marvelous characteristics of their individual buddha fields. They also heard the stanzas recited by the blessed buddhas to the sound of lutes.76

1.­88

And so this retinue of Māra, having seen such a miraculous display through the power of the Blessed One, developed strong faith.77 [F.196.b] They bowed their heads to his feet and sat down in front of him to listen to the Dharma.

1.­89

However, from among Māra’s sons, along with their retinues, ten trillion78 returned back to Māra’s abode and relayed to Māra, the evil one, this detailed account: “We weren’t able to harm even a single pore of the skin of that monk Gautama, let alone kill him.79 And furthermore, twenty thousand of your children have taken refuge with him and are now sitting in front of him to hear the Dharma.”

1.­90

The evil Māra, enraged, unhappy, dejected, and even more sullen, lamented:

“My good fortune has left me and will not return
Until we bring ruin upon this son of the Śākyas. {K23}
Silent we stand with this sole problem in our minds:
‘How can we kill the son of the Śākyas?’ ” {1.44}
1.­91

Then Māra, the evil one, sat down, sinking into despondency.

1.­92

Here ends the first chapter, “The Intimidation of Māra,” from the Mahāyāna sūtra [called] “Ratnaketu.” {K24} {TK34} [B2]


2.

Chapter 2

2.­1

The daughters and sons of Māra, accompanied by their retinues, said to the Blessed One, “The extent to which the Thus-Gone One is endowed with means and wisdom is incredible! We seek, O Blessed One, the same sort of Dharma vehicle, wisdom, magical powers, compassion, means, and eloquence. What are the qualities, O Blessed One, that a person should have in order to not fall into the hands of evil companions, but instead swiftly realize unsurpassed and perfect awakening?”


3.

Chapter 3

3.­1

While the Ratnaketu dhāraṇī was being recited by the thus-gone Śākyamuni, the entire Sahā world became clearly visible, illuminated by a powerful light. The one hundred billion lords of sensual pleasure, each one a māra active in one of the one hundred billion worlds of four continents in this buddha field of Śākyamuni, became alarmed by this display of the Buddha’s power and directed their eyes toward this world of four continents. “Where is this light emanating from?” they wondered. “Surely this must be through the power of Māra, the evil one, who lives in that particular world of four continents. He is stronger, mightier, and more powerful than us.”


4.

Chapter 4

4.­1

When the four great hearers were, as described before, in the great city of Rājagṛha collecting alms, they were rudely accosted by the māra youths who urged them, “Dance, monk! Sing, monk!” When, subsequently, the great hearers, running along the street, sang their verses with lyrics that describe the path to nirvāṇa, this great earth trembled. At that moment many hundreds of thousands of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, inspired with faith in the Blessed One’s instructions,215 said this, their faces awash with tears:


5.

Chapter 5

5.­1

The millions of māras then thought, “We should adorn the gates of the city through which the Blessed One is to enter, as well as the earth surrounding them, with sublime and magnificent ornaments in the same manner as the gods, nāgas, and yakṣas have adorned the surroundings of the city.”

5.­2

With his mind, however, the Blessed One knew the thoughts of the millions of māras,[F.227.a] and he manifested a miracle such that through the twelve gates of the city, twelve blessed buddhas entered the city of Rājagṛha. The millions of māras then, while hovering in the sky, adorned the city gates, the area around them, the city walls, its trees, and the surface of the earth with magical ornaments of the māra realm, as well as countless other magnificent miraculous manifestations set in the finest and most beautiful arrangements. Some of the millions of māras transformed into guises ranging from that of Brahmā to those of great sages. {TK131} From their perch in the sky, they placed various flowers, incense, scented powders, garlands, gold, silver, jewels, and pearls on the windows, ledges, and turrets of the mansions in the city, as well as in the trees. They also cast down a rain of cloth, cotton, linen, and ornaments, played many instruments, and venerated the Blessed One with songs of praise, extolling his qualities. The Blessed One then entered Rājagṛha’s city gates, adorned as they were with a supremely extensive and elevating display made in such a novel, incredible, and miraculous fashion.


6.

Chapter 6

6.­1

At that time the thus-gone Akṣobhya set out from the world in the east called Abhirati in the company of an infinite number of bodhisattva great beings. Through the power and mastery of miracles particular to a buddha, he arrived instantaneously in the buddha field that includes the central world with its four continents, where the thus-gone, worthy, perfect buddha Śākyamuni was staying. Having arrived, he sat upon a lotus seat that appeared just as needed. The bodhisattva great beings [F.237.a] from his retinue also sat upon lotus seats that appeared through their own magical power.


7.

Chapter 7

7.­1

At that time, a bodhisattva great being called Discriminating Intellect was seated before the blessed, thus-gone [F.250.a] Glorious and Brilliantly Shining Jewel, not far from the blessed, thus-gone Śākyamuni. For a short time he was in the guise of Brahmā, before instantaneously appearing in the form of Māra. He likewise briefly appeared in the forms of Śakra, as well as a lord of the gods in the heavens of Making Use of Others’ Emanations, Delighting in Emanations, Tuṣita, Free from Strife, and the Four Great Kings, as well as in the form of Maheśvara, and also as a yakṣa, an asura, a garuḍa, a kinnara, a mahoraga, a rākṣasa, a preta, a piśāca, a kumbhāṇḍa, a kṣatriya, a brahmin, a vaiśya, a śūdra, a lion, an elephant, a buffalo, and myriad other species of the animal realm. Instantaneously he appeared in the form of a bird, a tree, a mountain, fruit, clothing, bedding, heavy cloth, a vase, ornaments, jewelry, medicinal herbs, and a jewel. Instantaneously he also appeared in the form of a monk, a nun, and a buddha. Instantaneously he appeared in eighty-four different colors, characteristics, shapes, and forms.


8.

Chapter 8

8.­1

At that time, the thus-gone Akṣobhya addressed the entire assembly: “Noble children, all of you śakras, brahmās, world protectors, and lords of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and so forth, as well as human and nonhuman beings, who have arrived here out of faith in the buddhas’ teaching‍—I will uplift you! It is rare to find such a congregation of the blessed buddhas, bodhisattva great beings, śakras, [F.252.a] brahmās, world protectors, and lords of the gods, nāgas, yakṣas, gandharvas, and so forth, as well as human and nonhuman beings! Therefore, now that you have seen this, may those of you who are happy to sustain this sacred Dharma‍—this Dharma method‍—and propagate the lineage of the Three Jewels in the future in this buddha field each make an aspiration before the Blessed One.” {TK204}


9.

Chapter 9

9.­1

The blessed, thus-gone Śākyamuni then said, “O all you [F.258.a] blessed buddhas who have come here to this buddha field motivated by compassion to engage in discussion, please give these beings your attention. These noble children will satisfy others with clothing, food, drink, medicine, and supplies. They will use the female form to mature others for unsurpassed and perfect awakening. From the moment they developed the mind of awakening in order to mature others, they have been dedicated to emanating and providing clothing, food, drink, medicine, and supplies to fulfill their hopes‍—no matter what, why, or how these things are desired. These sublime beings will enact this great power and be able to serve beings with what is enjoyable and useful.”


10.

Chapter 10

10.­1

The thus-gone Māndāravagandharoca then addressed the thus-gone Śākyamuni, saying, “In the past, previous thus-gone ones came from their disparate buddha fields and congregated in buddha fields that were afflicted and rife with the five degenerations. They excellently blessed this sacred Dharma method. They defeated billions of māras and gazed upon all beings with the eyes of great love and compassion. They freed them from evil views, lit the lamp of insight, and laid out the peaceful path. They delivered this Dharma discourse, this exposition of the dhāraṇī-seal, including its verbal formula, which is called the terminator of birth based on the essential nature of phenomena in their vajra-like indivisibility. Thus they defeated the black faction and planted the banner of the Dharma. In the same way, right now, so many of us blessed buddhas who live and spend our time in the ten directions have assembled in this buddha field filled with the afflictions and the five degenerations out of our concern for others. We have performed acts such as excellently blessing this Dharma method and so forth, as well as planting the banner of the Dharma. However, Śākyamuni, [F.260.a] after your sun has set, who will reign supreme in this buddha field? Who will uphold this sacred Dharma? {TK230} Who will nurture these Dharma methods? Who will bring beings to maturity? Who will be included in this great assembly? Into whose hands shall I entrust this Dharma discourse?”


11.

Chapter 11

11.­1

Now the blessed, thus-gone Śākyamuni addressed Śakra, Brahmā, Virūḍhaka, Virūpākṣa, Dhṛtarāṣṭra, and Kubera:

“O sublime beings, I have fully realized unsurpassed and perfect awakening in this buddha field, which is afflicted by the five degenerations and lacking in Dharma, through my compassionate dedication to sentient beings. In order to quell the pain of beings441 thrown into the darkness of ignorance and overwhelmed by the thieves and rogues of the afflictions,442 I have conquered the faction of Māra, raised the banner of the sacred Dharma, delivered countless beings from suffering, rained showers of the sacred Dharma, and defeated ten million māras.


12.

Chapter 12

12.­1

The great general of the yakṣas, [F.271.b] Āṭavaka, in the form of the yakṣa Bhīṣaṇaka, and Saṃjñika in the form of a deer, Jñānolka in the form of a monkey, Tṛṣṇājaha in the form of a jackal,455 and Chinnasrotas in the form of an elephant‍—these five great beings‍—were sitting not too far from the thus-gone Śākyamuni and in front of the thus-gone Kauṇḍiṇyārcis. From each of their bodies a pure light radiated, suffused with fragrance. Each of these five great beings was holding in his hands a great precious gem called Starlight for the sake of worshipping the Blessed One.456


13.

Chapter 13

13.­1

At this time, all the blessed buddhas displayed the signs of rising and returning472 to their respective buddha fields. At the same moment, the beings of this entire assembly, who were on earth as well as in the sky, shuddered, and so did the entire earth. A rain of flowers poured from the sky, millions of instruments resounded in midair, and all kinds of fragrances of perfume and incense were released. As the entire buddha field filled with light, those in the assembly pressed their hands together. Then Brahmā, lord of the Sahā world, asked the thus-gone Mahācandanagandha, “How many roots of virtue, O Blessed One, will those beings accumulate who in the future uphold and preserve this Dharma discourse‍—who read it, master it, and teach it authentically and extensively to others? How many roots of virtue will those beings accumulate who set it down in writing and uphold it in writing?473 What qualities will they be rewarded with by the blessed buddhas?”


c.

Colophon

c.­1
Because of the special merit that I have accumulated when refining, with all my devotion, care, and a joyous mind,
The text of this Ratnaketu Dhāraṇī‍—the dhāraṇī that removes great fear‍—
May this entire world obtain in this very moment this Ratnaketu Dhāraṇī
Adorned with words of the Sage’s doctrine, clear in meaning, and resplendent with great qualities!

Tibetan Translators’ Colophon

c.­2

This sūtra was translated by the Indian preceptor Śilendrabodhi and the translator-editor Yeshé Dé. It was later standardized in line with the new terminological register.


ab.

Abbreviations

D Tibetan Degé edition
G Gilgit manuscript
K Kurumiya 1978 (page numbers entered in braces, e.g. {K26} denotes page 26)
TK Kurumiya 1979 (page numbers entered in braces, e.g. {TK26} denotes page 26)

n.

Notes

n.­1
Braarvig 1993.
n.­2
Kurumiya 1978.
n.­3
Denkarma, folio 297.a.4. See also Herrmann-Pfandt (2008), p. 52, no. 91.
n.­4
Phangthangma, p. 7 (with abbreviated title ’phags pa rin po che’i tog).
n.­5
Interestingly, the catalog of the Narthang Kangyur records the tradition that The Ratnaketu Dhāraṇī was first translated into Tibetan by Tönmi Sambhoṭa (thon mi sam+b+ho Ta), the legendary seventh century minister and scholar credited with the development of the Tibetan alphabet during the reign of King Songtsen Gampo (ca. 617–650). See Narthang Catalog, folio 14.a.1, and Skilling 1997, p. 89.
n.­6
Lamotte 2001, pp. 1541–42.
n.­7
This information is based on a private communiqué from Peter Skilling, who does not recall seeing the feminine form vyākaraṇī in any other sūtra.
n.­8
Toh 1-1, 1.233 et seq.; see translation in Miller et al. (2018). The Chapter on Going Forth contains a much longer and more detailed account of the story of Upatiṣya and Kaulita (Śāriputra and Maudgalyāyana), but the culmination of their story in their encounter with Aśvajit and meeting with the Buddha is related in the present text with a little more detail, including some verses of which the Vinayavastu account has much briefer equivalents. The main additional element in the story in the present version‍—the advent of Māra following that meeting with Aśvajit‍—is of course the narrative theme that ties together all the component parts of The Ratnaketu Dhāraṇī.
n.­10
The following section, up to “I must make them embrace the view of the evil one” at 1.­19, has been translated entirely from the Tib., filling a lengthy lacuna in the Skt. text.
n.­11
Because of their magical character, uncertain readings, and the extent of corruption, the Sanskrit dhāraṇī formulae in this text would be impossible to translate in full. Although some individual words and phrases are intelligible, it would be risky to attempt a coherent translation‍—the alliterations (which possibly are part of the magic), for example, would be impossible to replicate in English. These dhāraṇīs have therefore been quoted throughout the translation in the original Sanskrit, with some editorial emendments that affect mainly word divisions and orthography. These emendments by no means make the Sanskrit text correct or even consistent, and have not been reported in the critical apparatus.
n.­12
The Buddha and his hearer disciples are often compared to elephants or “great elephants” (mahānāga).
n.­13
Tib. kun tu rgyu ba (Skt. parivrājaka). “Wandering mendicants” is a generic designation for the flourishing communities of mendicants of various religious outlooks who lived as wandering spiritual seekers (śramaṇa) in India during the time of the Buddha. Often, these wandering practitioners of various religious paths would interact with one another and exchange views and practices, such as what we hear about in this scripture.
n.­14
The “nectar” seems to be referring to the nectar of the Dharma, i.e., the genuine teachings.
n.­15
Tib. gang gi chos read as gang gis chos in accordance with the other instance just above.
n.­16
This is an expanded version of the well-known and widely quoted stanza, sometimes called “the essence of dependent arising” (rten ’brel snying po), which, in Sanskrit, reads, ye dharmā hetu­prabhavā hetuṃ teṣāṃ tathāgato hy avadat | teṣāṃ ca yo nirodha evaṃ­vādī mahā­śramaṇaḥ. One source of this stanza is found in a parallel version of the present narrative in the Chapter on Going Forth (Pravrajyāvastu) chapter of the Vinayavastu, Toh 1-1, folios 33.a–b (see Miller 1.236). The formula in Sanskrit and Pali has acquired the status of a dhāraṇī and is ubiquitous in Buddhist Asia as a seal at the end of texts, rolled into scrolls in stūpas, or used in rituals (sometimes with oṁ at the beginning and svāhā at the end). See also The Sūtra on Dependent Arising (Toh 212), in which the Buddha explains and recommends its use in the construction of stūpas. It should be noted that there are several quite significantly different renderings of the verse in Tibetan‍—compare, for example, the version in the present text and the one in Toh 1-1. Unfortunately, this stanza is missing in the available Sanskrit portions of The Ratnaketu Dhāraṇī (including the Gilgit manuscript which begins from folio 4.a).
n.­17
The thousand monks who used to have matted hair is a reference to the one thousand non-Buddhist mendicants who are said to have converted en masse to the Buddha’s teaching and who, at this early point, made up the Buddha’s entire saṅgha. The thousandfold congregation comprised the five hundred followers of Urubilvā-Kāśyapa and the five hundred followers of his two brothers (who each had 250 followers), all practicing beforehand at different points along the River Nairañjana. This is recounted in the Saṅgha­bheda­vastu chapter of the Vinayavastu (Toh 1-17, folio 56.a et seq.; 84000 translation currently in progress). The implication here is that the Buddha had only recently arrived in Rājagṛha for the first time, at Bimbisāra’s invitation.
n.­18
Here begins the translation from the Skt.
n.­19
“The view of the evil one” has been supplied from the Tib. (Skt. lacuna). Incidentally, it seems a little odd that Māra refers to himself as the “evil one.”
n.­20
The Tib. reads, “What I said before about causes and productive causes is false.”
n.­21
Skt. mṛtyu; Tib. ’chi bdag.
n.­22
The Tib. reads, “Knowing the supreme teachings that captivate the minds of the wise and terminate the three sufferings, / No one anywhere could shake us from this knowledge.”
n.­23
Instead of “owing to the Thus-Gone One… the wandering mendicant’s life,” the Tib. has “the wandering mendicant’s life of the Thus-Gone One.”
n.­24
“Sickness” has been supplied from the Tib.
n.­25
“Five hundred” is missing from the Tib.
n.­26
“Stable… hard” has been supplied from the Tib. (Skt. lacuna).
n.­27
“Making a great din” has been supplied from the Tib.
n.­28
The Tib. is missing “hundreds.”
n.­29
After “expounding the Dharma,” the Tib. adds “while gazing ahead.”
n.­30
Here, the Tib. renders the Skt. viśārada, defined in Edgerton’s dictionary as “fearlessness,” as “fearless insight,” which could be more correct.
n.­31
The Skt. prefix upa functions as the English “Jr.” Hence Upatiṣya means “Tiṣya, Jr.”
n.­32
I.e., the “son of Śāri.”
n.­33
The sentence beginning “Some people know me” is absent in the Tib.
n.­34
The most complete story of Śāriputra and Maudgalyāyana going forth can be found in the Pravrajyāvastu.
n.­35
The phrase “who convey,” which fills the lacuna in the Skt. text, has been partially reconstructed from the Tib., which, however, is not very clear (gang dag bstan bcos don spyod mkhas pa rig pa’i pha rol song).
n.­36
The phrase “and clear” has been supplied from the Tib., filling in the lacuna in the Skt. text.
n.­37
The Tib. has, “Your path brings beings to the lower realms and causes them to discover an ocean of suffering.”
n.­38
The Tib. has, “What more can you say, O garrulous, reckless liar with the voice of a jackal?”
n.­39
The Tib. has, “Why do you try to shake me, you fool, with advice to enter nirvāṇa?”
n.­40
The Tib. for this verse is, “Has someone arrived today that upset you?”
n.­41
“Why won’t you have fun?” has been supplied from the Tib., filling in the lacuna in the Skt. text.
n.­42
Tib. “He has the lassos of generosity, yogic discipline, contemplation, aspiration, and compassion. / He brandishes the supreme bow and arrow of emptiness and signlessness. / In accordance with the path to absolute peace and escape from saṃsāra, / He is the teacher of how to repel saṃsāra entirely.”
n.­43
The Tib. adds at this point (after a comma) “applying themselves according to the precepts” (cho ga bzhin du zhugs nas).
n.­44
The Tib. adds “incense” after “perfume.”
n.­45
The phrase “and were overjoyed” has been supplied from the Tib., filling in the lacuna in the Skt. text.
n.­46
The Tibetan of this half-stanza is unclear. It seems to be “The single eye for beings that dries up all rivers of craving, / Seeing the whole world that lacks eye[sight]…”
n.­47
The Tibetan of this verse is unclear: byang chub yan lag rin chen dri med nor gsung sgron.
n.­48
In the Tib., this verse is “Hasten to the refuge provided by the compassionate one.”
n.­49
“Along with their retinues” is missing from the Tib.
n.­50
“With their retinues” is missing from the Tib.
n.­51
“Became even more enraged” has been supplied from the Chinese (Skt. lacuna; cf. K, p. 14, n. 1).
n.­52
“Commoners’ ” is a tentative translation of the Tib. dmangs phal shing (Skt. lacuna).
n.­53
“Our sons and legions” has been supplied from the Tib. (Skt. lacuna).
n.­54
The reading “scorched by fire with flaming tongues” follows the Tibetan. Skt. has only aṅgāreṇa vayaṃ (lacuna), “by embers, we…”
n.­55
The reading “taken refuge” (supported by the Tib.) has been obtained by emending śaramaṃ in Kurumiya’s edition to śaraṇaṃ.
n.­56
“Pulled in by the Dharma hook he casts” has been supplied from the Tib. (Skt. lacuna).
n.­57
“After being entrusted to me” has been supplied from the Tib. (Skt. lacuna); this is a tentative translation of nga la dpang btsugs nas, assuming that dpang is a misspelling of pang.
n.­58
“With his magic” is missing from the Tib.
n.­59
Tib. “Then, 1.2 quintillion of Māra’s attendants rose up, stretching upward for 84,000 leagues. They manifested violent magical displays of power and dominion, filling the entire space above the four continents with black clouds, violent black winds, and meteors. They slammed the king of mountains, Sumeru, with their hands, making all four continents shake violently.”
n.­60
The Tib. has “conjured up a rain of stones a league in size.”
n.­61
The Tib. has, “They also conjured up and released a great rain of swords, clubs, stones, lances, javelins, razors, blades similar to razors, axes, blades similar to axe blades, axe blades, (unclear), and terribly (unclear)‍—a rain of solid, hard, rough, and sharp objects.”
n.­62
The Tib. has “turned into a rain of celestial flowers [such as] blue, pink, and red varieties of lotus, māndārava, and great māndārava.”
n.­63
The Tib. adds here, “The land of Aṅga-Magadha was not struck by any of the falling meteors; rather, through his blessings a rain fell.”
n.­64
The passage has been abbreviated here by the Skt. scribe. The source passage has not been located.
n.­65
Literally, “endowed with a cranial protuberance (uṣṇīṣa) that cannot be [fully] seen when looked at.” This alludes to the belief in the wide-ranging powers of the Buddha’s uṣṇīṣa. Since it extends all the way to the realm of gods, thereby enabling the Buddha to control all the realms with his body, its full extent cannot be seen from earth. The Mañjuśrī­mūla­kalpa elaborates on the powers of the Buddha’s uṣṇīṣa at considerable length. See Dharmachakra Translation Committee, trans., The Noble Root Manual of the Rites of Mañjuśrī, Toh 543 (84000: Translating the Words of the Buddha, 2020), 14.2–3 et passim.
n.­66
Here the Tib. repeats the entire list as above.
n.­67
The Tib. does not mention bowing.
n.­68
In the Tib. the number is 20,000, and in the Chinese 22,000.
n.­69
“In his presence” is missing from the Tib.
n.­70
“Who accomplishes all purposes” is the translation of the Buddha’s name, Siddhārtha.
n.­71
The part about causes and results is unclear in both the Skt. and the Tib. The Tib. seems to be saying “cause and result from accumulation.”
n.­72
In the Tib., these three verses are,“You destroy, O protector of worlds, the disease of ignorance / Wherein one is caught by the sense objects in existence, / Which are like an illusion, a mirage, or the moon reflected in water.”
n.­73
This line has been supplied from the Tib. (Skt. lacuna).
n.­74
In the Tib., this verse is “May the flowers we tossed in all directions / Become parasols / Eternally providing happiness, / Floating above the crown of the best of bipeds.”
n.­75
The Tib. has “living blessed buddhas.”
n.­76
The Tib. is somewhat different; it interprets the Skt. svaramaṇḍala (“lute”) literally as the “maṇḍala of sound,” which gives in translation, “They also heard the speech of the blessed buddhas’ melodious maṇḍalas.”
n.­77
Prasāda (“faith”) is translated into the Tib. as “admiration and devotion.”
n.­78
Instead of “ten trillion” the Tib. has “one quintillion.”
n.­79
“Let alone kill him” is absent from the Skt.
n.­215
“Instructions” is not in the Tib.
n.­441
“In order to quell the pain of beings” has been supplied from the Tib. (Skt. lacuna).
n.­442
“Overwhelmed by the thieves and rogues of the afflictions” has been supplied from the Tib. (Skt. lacuna).
n.­455
In place of “jackal,” the Tib. reads “goat.”
n.­456
In place of “Starlight,” the Tib. reads “Firelight.”
n.­472
The reading “returning” was obtained by emending the Skt. gagana to gamana (supported by the Tib. and the Chinese).
n.­473
The passage from “who read it…” up to this point has been supplied from the Tib.; it is absent in the Skt. text.

b.

Bibliography

Primary literature (manuscripts and editions)

Sanskrit

Dutt, Nalinaksha, ed. Gilgit Manuscripts. Vols. 1–4. Delhi: Sri Satguru Publications, 1984.

Kurumiya, Yenshu, ed. Ratnaketuparivarta: Sanskrit Text. Kyoto: Heirakuji-shoten, 1978.

Ratnaketu Dhāraṇī‍—the Gilgit manuscript. National Archives of India, New Delhi.

Tibetan

’phags pa ’dus pa rin po che tog gi gzungs shes bya ba theg pa chen po’i mdo. Toh 138, Degé Kangyur vol. 56 (mdo sde, na), folios 187.b–277.b.

’phags pa ’dus pa rin po che tog gi gzungs shes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 56, pp. 509–734.

Kurumiya, Yenshu, ed. ’Dus Pa Chen Po Rin Po Che Tog Gi Gzungs, ’Dus Pa Chen Po Dkon Mchog Dbal Zes Bya Ba’i Gzungs: being the Tibetan translation of the Ratnaketu Parivarta. Kyoto: Heirakuji-shoten, 1979.

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

Narthang Catalog (bka’ ’gyur dkar chag ngo mtshar bkod pa rgya mtsho’i lde mig). Narthang Kangyur vol. 102 (dkar chag), folios 1.a–124.a.

Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.

Translations and secondary literature:

Braarvig, Jens (1993). Akṣaya­mati­nirdeśa­sūtra. Vol. 2, The Tradition of Imperishability in Buddhist Thought. Oslo: Solum Verlag, 1993.

Braarvig, Jens (1985). “Dhāraṇī and Pratibhāna: Memory and Eloquence of the Bodhisattvas.” The Journal of the International Association of Buddhist Studies 8, no. 1: 17–29. Ann Arbor: University of Michigan, 1985.

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

Lamotte, Étienne. The Treatise of the Great Virtue of Wisdom of Nāgārjuna (Mahā­prajñā­pāramitā­śāstra). Translated from the French by Karma Migme Chodron, 2001.

Mak, Bill M. “Ratnaketu-parivarta, Sūryagarbha-parivarta, and Candragarbha-parivarta of Mahā­sannipāta­sūtra (MSN): Indian Jyotiṣa through the lens of Chinese Buddhist Canon.” Paper presented at the World Sanskrit Conference, New Delhi, January 8, 2012.

Miller, Adam T. “To Feel Like We Feel: Reading the Precious Banner Sūtra as Affective Regime.” PhD dissertation. University of Chicago, 2022.

Miller, Adam T. (2013). “The Buddha Said That Buddha Said So: A Translation and Analysis of ‘Pūrvayogaparivarta’ from the Ratnaketu Dhāraṇī Sūtra.” MA thesis. University of Missouri-Columbia, 2013.

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

Negi, J. S. Bod skad daṅ Legs-sbyar gyi tshig mdzod chen mo. Tibetan-Sanskrit Dictionary. Sarnath: Central Institute of Higher Tibetan Studies, 1993.

Skilling, Peter. “From bKa’ bstan bcos to bKa’ ’gyur and bsTan ’gyur.” In Transmission of the Tibetan Canon: Papers Presented at a Panel of the 7th Seminar of the International Association for Tibetan Studies, Graz 1995, edited by Helmut Eimer, 87–111. Vienna: Österreichische Akademie der Wissenschaften, 1997.

Ui, Hakuju. A catalogue-index of the Tibetan Buddhist canons (Bkaḥ-ḥgyur and Bstan-ḥgyur). Sendai: Tōhoku Imperial University, 1934.


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

Abhirati

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

The celestial realm of the tathāgata Akṣobhya in the east.

Located in 1 passage in the translation:

  • 6.­1
g.­2

absorption

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 28 passages in the translation:

  • i.­8
  • 1.­1
  • 1.­52
  • 1.­55
  • 1.­73
  • 2.­27
  • 4.­65
  • 4.­74
  • 4.­117
  • 4.­131
  • 4.­147
  • 4.­151
  • 5.­12
  • 5.­50
  • 5.­63
  • 6.­16
  • 6.­20
  • 6.­33
  • 7.­3-4
  • 7.­6
  • 8.­37
  • 9.­2
  • 11.­16
  • 13.­3
  • g.­78
  • g.­162
  • g.­215
g.­3

acceptance

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • kṣānti

Intellectual and spiritual readiness to accept certain tenets, such as the nonarising of phenomena or the law of karma. Also translated here as “patience.”

Located in 32 passages in the translation:

  • 1.­1
  • 2.­12
  • 2.­18
  • 2.­27-28
  • 2.­68
  • 3.­92
  • 3.­94
  • 4.­64
  • 4.­71
  • 4.­77
  • 4.­143
  • 5.­34-35
  • 5.­49-50
  • 5.­79
  • 6.­13
  • 6.­16
  • 6.­24
  • 6.­33
  • 6.­38
  • 8.­37
  • 10.­2
  • 10.­18
  • 11.­16
  • 11.­20
  • 13.­3
  • 13.­13
  • n.­453
  • n.­479
  • g.­191
g.­6

affliction

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

Mental and emotional traits that bind one to saṃsāra; the fundamental three are ignorance, desire, and anger. When the term refers to the fundamental three, it tends to be translated as “the afflictions.”

Located in 44 passages in the translation:

  • 1.­1
  • 1.­7-8
  • 1.­13-17
  • 1.­41
  • 2.­21
  • 2.­44
  • 3.­8
  • 3.­91
  • 4.­6
  • 4.­13
  • 4.­33
  • 4.­41
  • 4.­66
  • 4.­70
  • 4.­91
  • 4.­134
  • 4.­138
  • 5.­32
  • 5.­54
  • 5.­78
  • 6.­13
  • 6.­16
  • 6.­23
  • 6.­70
  • 6.­73
  • 8.­29
  • 10.­1
  • 10.­14
  • 11.­1
  • 11.­16-17
  • 13.­4-5
  • 13.­15
  • n.­367
  • n.­442
  • g.­86
  • g.­95
  • g.­187
g.­8

aggregate

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

See “five aggregates.”

Located in 21 passages in the translation:

  • 1.­12
  • 1.­17
  • 2.­6
  • 2.­8
  • 2.­26
  • 3.­37
  • 3.­39
  • 3.­60
  • 3.­72
  • 5.­79
  • 5.­81
  • 5.­92
  • 6.­57
  • 6.­75
  • 7.­5
  • n.­88
  • n.­106
  • n.­260
  • n.­336
  • g.­89
  • g.­95
g.­12

Akṣobhya

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

In the Ratnaketudhāraṇī, he is one of the six “directional” tathāgatas.

Located in 5 passages in the translation:

  • 6.­1-2
  • 8.­1
  • 13.­13
  • g.­1
g.­14

Aṅga-Magadha

Wylie:
  • ang ga ma ga d+hA
Tibetan:
  • ཨང་ག་མ་ག་དྷཱ།
Sanskrit:
  • aṅgamāgadha

At the time of the Buddha, the countries of Aṅga and Magadha were referred to as a single entity.

Located in 4 passages in the translation:

  • 1.­19
  • 1.­72
  • 3.­27
  • n.­63
g.­20

asura

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

A class of titans or demigods.

Located in 35 passages in the translation:

  • 1.­74
  • 2.­49
  • 2.­51
  • 2.­68
  • 3.­3
  • 3.­28
  • 3.­111
  • 4.­1
  • 4.­3
  • 4.­45
  • 4.­70
  • 4.­74
  • 5.­3
  • 6.­50
  • 6.­61
  • 6.­69
  • 6.­73
  • 6.­82
  • 6.­84
  • 7.­1
  • 8.­1
  • 8.­9
  • 8.­37
  • 10.­2
  • 10.­4
  • 10.­7
  • 11.­5
  • 11.­11
  • 11.­16
  • 11.­18
  • 13.­16
  • n.­123
  • n.­150
  • n.­216
  • n.­380
g.­21

Aśvajit

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

One of the five ascetics, the companions of the Buddha during his early practice of austerities.

Located in 9 passages in the translation:

  • i.­11
  • 1.­3-6
  • 1.­10-11
  • 1.­20
  • n.­8
g.­23

Āṭavaka

Wylie:
  • ’brog gnas
Tibetan:
  • འབྲོག་གནས།
Sanskrit:
  • āṭavaka

One of the five yakṣa generals.

Located in 11 passages in the translation:

  • i.­12
  • 12.­1-3
  • 12.­8
  • 12.­14
  • 12.­16-17
  • 12.­21-22
  • n.­467
g.­24

awakening

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

I.e., awakening to the reality of phenomena (inner and outer) as they actually are.

Located in 112 passages in the translation:

  • i.­6
  • 1.­54
  • 1.­73
  • 1.­83-84
  • 2.­1-2
  • 2.­8
  • 2.­13-21
  • 2.­47
  • 2.­51-52
  • 2.­59-64
  • 2.­66
  • 2.­68
  • 3.­69-70
  • 3.­72
  • 3.­98
  • 4.­8
  • 4.­28
  • 4.­35
  • 4.­55
  • 4.­70
  • 4.­126-127
  • 4.­134
  • 4.­136
  • 4.­142-143
  • 4.­148
  • 4.­151
  • 5.­5-6
  • 5.­8-9
  • 5.­13
  • 5.­26
  • 5.­29-30
  • 5.­50
  • 5.­67
  • 5.­76
  • 5.­79
  • 6.­17-19
  • 6.­23
  • 6.­25
  • 6.­39
  • 6.­41-42
  • 6.­72
  • 6.­75-77
  • 7.­4
  • 7.­6
  • 8.­10
  • 8.­12
  • 8.­14
  • 8.­16-17
  • 8.­20
  • 8.­27
  • 8.­31
  • 8.­36-37
  • 9.­1
  • 9.­6
  • 9.­9
  • 11.­1
  • 11.­3
  • 11.­14-16
  • 11.­22-23
  • 12.­3-7
  • 12.­13
  • 13.­3
  • 13.­5
  • n.­101
  • n.­145
  • n.­170
  • n.­193
  • n.­356
  • n.­393
  • g.­67
  • g.­77
  • g.­82
  • g.­162
  • g.­179
  • g.­201
  • g.­279
g.­29

Bhīṣaṇaka

Wylie:
  • ’jigs ’jigs
Tibetan:
  • འཇིགས་འཇིགས།
Sanskrit:
  • bhīṣaṇaka

One of the five yakṣa generals.

Located in 1 passage in the translation:

  • 12.­1
g.­31

black faction

Wylie:
  • nag po’i phyogs
Tibetan:
  • ནག་པོའི་ཕྱོགས།
Sanskrit:
  • kṛṣṇapakṣa

The army, divisions, or factions of Māra, the deity who personifies spiritual death; from Māra’s point of view, this is the “white faction.” Also refers to the dark fortnight of the lunar month.

Located in 6 passages in the translation:

  • 3.­6
  • 6.­11
  • 10.­1
  • 12.­16
  • 13.­2
  • g.­320
g.­32

blessed one

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

Definition from the 84000 Glossary of Terms:

In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

Located in 255 passages in the translation:

  • i.­2
  • 1.­1
  • 1.­10
  • 1.­15
  • 1.­18
  • 1.­25-26
  • 1.­28-31
  • 1.­33-34
  • 1.­36-37
  • 1.­39-40
  • 1.­42
  • 1.­46
  • 1.­48
  • 1.­52-55
  • 1.­57-59
  • 1.­62
  • 1.­73-75
  • 1.­86-88
  • 2.­1-2
  • 2.­11-12
  • 2.­14-15
  • 2.­21
  • 2.­26
  • 2.­28-31
  • 2.­36
  • 2.­38
  • 2.­42
  • 2.­48-49
  • 2.­52-53
  • 2.­68
  • 3.­7
  • 3.­28
  • 3.­34
  • 3.­111-112
  • 3.­124
  • 3.­126
  • 4.­1
  • 4.­3-7
  • 4.­9-12
  • 4.­15-17
  • 4.­19-21
  • 4.­25
  • 4.­29
  • 4.­36-37
  • 4.­39
  • 4.­45-46
  • 4.­57-58
  • 4.­70-75
  • 4.­78
  • 4.­81-82
  • 4.­115
  • 4.­118
  • 4.­121
  • 4.­131-132
  • 4.­145-147
  • 4.­150-151
  • 5.­1-4
  • 5.­10
  • 5.­12
  • 5.­15-17
  • 5.­19-21
  • 5.­23-24
  • 5.­38
  • 5.­50-51
  • 5.­54
  • 5.­58-61
  • 5.­77-78
  • 5.­80-85
  • 6.­2
  • 6.­6-7
  • 6.­16
  • 6.­18-23
  • 6.­27-28
  • 6.­30
  • 6.­32
  • 6.­36-37
  • 6.­48
  • 6.­50-55
  • 6.­58
  • 6.­60-62
  • 6.­69
  • 6.­71-73
  • 6.­75
  • 6.­78
  • 6.­81-85
  • 7.­1-7
  • 8.­1-7
  • 8.­9
  • 8.­12
  • 8.­16-17
  • 8.­19-20
  • 8.­24
  • 8.­26
  • 8.­28
  • 8.­30
  • 8.­32
  • 8.­34
  • 8.­38
  • 9.­1-2
  • 9.­5-7
  • 10.­1
  • 10.­3-4
  • 10.­6
  • 10.­9
  • 10.­14
  • 10.­16
  • 10.­18
  • 10.­20-22
  • 10.­24
  • 10.­26
  • 11.­1-6
  • 11.­11-13
  • 11.­15-16
  • 11.­18
  • 11.­20
  • 12.­1-2
  • 12.­14
  • 12.­16
  • 12.­19
  • 12.­21
  • 13.­1-7
  • 13.­12
  • 13.­15-16
  • n.­75-76
  • n.­119
  • n.­243
  • n.­291
  • n.­378
  • n.­461
  • n.­483
g.­35

bodhisattva

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

Definition from the 84000 Glossary of Terms:

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

Located in 161 passages in the translation:

  • i.­6
  • 1.­1
  • 1.­18
  • 1.­52
  • 2.­11
  • 2.­14
  • 2.­16-18
  • 2.­20
  • 2.­22
  • 2.­25-28
  • 2.­34
  • 2.­66
  • 4.­68
  • 4.­131
  • 4.­150-151
  • 5.­10-15
  • 5.­39
  • 5.­51
  • 5.­77-79
  • 5.­81-85
  • 5.­94
  • 6.­1-2
  • 6.­5-6
  • 6.­9
  • 6.­16
  • 6.­27
  • 6.­32-33
  • 6.­35
  • 6.­39
  • 6.­44-45
  • 6.­48
  • 6.­50
  • 6.­60-63
  • 6.­69
  • 6.­73
  • 6.­75
  • 7.­1
  • 7.­3-4
  • 7.­6-7
  • 8.­1
  • 8.­5
  • 8.­9
  • 8.­16-17
  • 8.­22
  • 8.­24
  • 8.­26
  • 8.­28
  • 8.­30
  • 8.­32
  • 8.­34
  • 8.­36-37
  • 9.­5
  • 10.­2
  • 10.­4
  • 10.­17-18
  • 11.­2
  • 11.­5
  • 11.­12-13
  • 11.­15-16
  • 11.­18
  • 11.­20-22
  • 12.­2
  • 13.­2-4
  • 13.­7
  • n.­107
  • n.­109
  • n.­148
  • n.­323
  • n.­348
  • n.­389
  • n.­453
  • g.­4
  • g.­11
  • g.­18
  • g.­33
  • g.­53
  • g.­58
  • g.­67
  • g.­68
  • g.­70
  • g.­72
  • g.­76
  • g.­81
  • g.­111
  • g.­116
  • g.­117
  • g.­119
  • g.­121
  • g.­123
  • g.­124
  • g.­125
  • g.­128
  • g.­129
  • g.­147
  • g.­160
  • g.­163
  • g.­164
  • g.­172
  • g.­176
  • g.­189
  • g.­192
  • g.­199
  • g.­205
  • g.­215
  • g.­216
  • g.­222
  • g.­242
  • g.­247
  • g.­258
  • g.­260
  • g.­261
  • g.­262
  • g.­263
  • g.­269
  • g.­280
  • g.­286
  • g.­291
  • g.­292
  • g.­298
  • g.­302
  • g.­303
  • g.­304
  • g.­307
  • g.­310
  • g.­311
  • g.­318
g.­36

brahmā

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

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

Located in 22 passages in the translation:

  • 3.­3
  • 6.­55
  • 6.­59
  • 6.­61-63
  • 6.­66-67
  • 6.­69
  • 6.­82
  • 6.­84
  • 8.­1
  • 8.­9
  • 10.­2
  • 10.­4-7
  • 10.­17
  • 10.­19
  • 10.­21
  • n.­430
g.­37

Brahmā

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

One of the trinity of Hindu gods, a protagonist and ally of the Buddha; when spelled with the lower case, it denotes any god from the multiple worlds of Brahmā.

Located in 24 passages in the translation:

  • 1.­40
  • 1.­74
  • 2.­20
  • 3.­111
  • 4.­57-58
  • 4.­74
  • 5.­2-3
  • 6.­50
  • 7.­1
  • 11.­1
  • 11.­4-6
  • 13.­1-3
  • 13.­5
  • 13.­15
  • n.­429
  • g.­36
  • g.­113
  • g.­167
g.­38

branches of knowledge

Wylie:
  • rig pa’i gnas
Tibetan:
  • རིག་པའི་གནས།
Sanskrit:
  • vidyāsthāna

Traditionally, there are eighteen branches of knowledge; they include the great philosophical systems of India (Sāṅkhya, Yoga, etc.) as well as ordinary sciences and arts, such as arithmetic, medicine, astrology, music, archery, etc.

Located in 2 passages in the translation:

  • 1.­2
  • 3.­28
g.­39

Buddha

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

A fully awakened being; when spelled with a capital letter it refers to the Buddha Śākyamuni, one of the Three Jewels.

Located in 328 passages in the translation:

  • s.­1
  • i.­1
  • i.­5-10
  • i.­14-15
  • 1.­5
  • 1.­9-10
  • 1.­18
  • 1.­25
  • 1.­56
  • 1.­63
  • 1.­73-74
  • 1.­85-87
  • 2.­30
  • 2.­42-43
  • 2.­49
  • 2.­52
  • 2.­62
  • 2.­67
  • 2.­69
  • 3.­1
  • 3.­8
  • 3.­34
  • 3.­49
  • 3.­76
  • 3.­78-79
  • 3.­105
  • 3.­107
  • 3.­109-110
  • 3.­118
  • 3.­120
  • 3.­124
  • 3.­126
  • 4.­6
  • 4.­23
  • 4.­33
  • 4.­38
  • 4.­42
  • 4.­48
  • 4.­64
  • 4.­66
  • 4.­68-70
  • 4.­74
  • 4.­124
  • 4.­130-131
  • 4.­135-137
  • 4.­140-142
  • 4.­144
  • 4.­146-147
  • 4.­149-150
  • 5.­2
  • 5.­4
  • 5.­9
  • 5.­11-17
  • 5.­24
  • 5.­26
  • 5.­34
  • 5.­41
  • 5.­50
  • 5.­55
  • 5.­72-73
  • 5.­77-85
  • 5.­90
  • 5.­93
  • 5.­95
  • 6.­1-2
  • 6.­5-7
  • 6.­9-10
  • 6.­16
  • 6.­18-23
  • 6.­27-30
  • 6.­32
  • 6.­34
  • 6.­37
  • 6.­48
  • 6.­50-51
  • 6.­53-54
  • 6.­58
  • 6.­61-63
  • 6.­67
  • 6.­69-70
  • 6.­73
  • 6.­75-78
  • 6.­81-85
  • 7.­1
  • 7.­3-7
  • 8.­1-7
  • 8.­9
  • 8.­15-20
  • 8.­33
  • 8.­35
  • 8.­38
  • 9.­1-2
  • 9.­5-7
  • 10.­1
  • 10.­3-7
  • 10.­9
  • 10.­13-14
  • 10.­16-22
  • 10.­24
  • 10.­26
  • 11.­1-2
  • 11.­4-5
  • 11.­11-12
  • 11.­14
  • 11.­16-18
  • 11.­20-22
  • 12.­2-3
  • 12.­10
  • 12.­14-17
  • 12.­21
  • 13.­1-7
  • 13.­11
  • 13.­15
  • n.­8
  • n.­12-13
  • n.­16-17
  • n.­65
  • n.­70
  • n.­75-76
  • n.­129
  • n.­144
  • n.­149
  • n.­258
  • n.­290
  • n.­295
  • n.­333
  • n.­365
  • n.­378
  • n.­389
  • n.­391
  • n.­483
  • n.­486
  • g.­4
  • g.­11
  • g.­14
  • g.­18
  • g.­21
  • g.­32
  • g.­33
  • g.­37
  • g.­43
  • g.­56
  • g.­58
  • g.­67
  • g.­68
  • g.­70
  • g.­72
  • g.­73
  • g.­77
  • g.­81
  • g.­84
  • g.­104
  • g.­112
  • g.­115
  • g.­116
  • g.­117
  • g.­119
  • g.­120
  • g.­123
  • g.­124
  • g.­125
  • g.­128
  • g.­129
  • g.­130
  • g.­136
  • g.­138
  • g.­139
  • g.­141
  • g.­147
  • g.­149
  • g.­151
  • g.­160
  • g.­161
  • g.­163
  • g.­164
  • g.­172
  • g.­176
  • g.­177
  • g.­178
  • g.­189
  • g.­199
  • g.­201
  • g.­204
  • g.­205
  • g.­216
  • g.­227
  • g.­228
  • g.­229
  • g.­232
  • g.­235
  • g.­241
  • g.­243
  • g.­246
  • g.­247
  • g.­249
  • g.­257
  • g.­258
  • g.­261
  • g.­263
  • g.­269
  • g.­273
  • g.­279
  • g.­284
  • g.­286
  • g.­291
  • g.­298
  • g.­299
  • g.­302
  • g.­303
  • g.­304
  • g.­306
  • g.­307
  • g.­308
  • g.­310
  • g.­311
  • g.­317
  • g.­318
  • g.­319
g.­45

Chinnasrotas

Wylie:
  • rgyun bcad pa
Tibetan:
  • རྒྱུན་བཅད་པ།
Sanskrit:
  • chinnasrotas

One of the five yakṣa generals.

Located in 2 passages in the translation:

  • 12.­1
  • 12.­5
g.­47

concentration

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

Definition from the 84000 Glossary of Terms:

Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.

Located in 5 passages in the translation:

  • 5.­37
  • 8.­5
  • 11.­3
  • g.­92
  • g.­194
g.­48

consciousness

Wylie:
  • rnam par shes pa
Tibetan:
  • རྣམ་པར་ཤེས་པ།
Sanskrit:
  • vijñāna

Fifth of the five aggregates.

Located in 8 passages in the translation:

  • 3.­71
  • 4.­114
  • 6.­18
  • 13.­3
  • g.­79
  • g.­85
  • g.­245
  • g.­254
g.­49

consecration

Wylie:
  • dbang bskur ba
Tibetan:
  • དབང་བསྐུར་བ།
Sanskrit:
  • abhiṣeka

In the Buddhist context, the ritual of consecration usually involves an initiation or empowerment.

Located in 1 passage in the translation:

  • 1.­73
g.­52

Delighting in Emanations

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

One of the gods’ realms.

Located in 1 passage in the translation:

  • 7.­1
g.­55

desire realm

Wylie:
  • ’dod khams
Tibetan:
  • འདོད་ཁམས།
Sanskrit:
  • kāmadhātu

One of the three realms of saṃsāra (the other two being the form and formless realms).

Located in 3 passages in the translation:

  • 1.­51
  • 3.­14
  • g.­275
g.­59

dhāraṇī

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

Magical spell, usually a longer one with a specific purpose. Being also the name of a literary genre, this term may refer also to the entire text of the Ratnaketudhāraṇī or a section of text dealing with a particular dhāraṇī.

Located in 89 passages in the translation:

  • s.­1
  • i.­5-8
  • i.­11-15
  • h.­3
  • 2.­27
  • 2.­40-47
  • 2.­49
  • 2.­51
  • 2.­53
  • 2.­60
  • 2.­68
  • 3.­1
  • 5.­50
  • 5.­84
  • 6.­15-19
  • 6.­33
  • 6.­41-48
  • 6.­50-51
  • 6.­62-63
  • 6.­78-79
  • 6.­84
  • 6.­86
  • 8.­4
  • 8.­37
  • 9.­6
  • 10.­6
  • 10.­12
  • 10.­14-15
  • 10.­19
  • 11.­5-10
  • 11.­14
  • 11.­16
  • 11.­18
  • 11.­21-22
  • 12.­11
  • 12.­16
  • 12.­19
  • 13.­3
  • 13.­5
  • c.­1
  • n.­5
  • n.­11
  • n.­16
  • n.­129-132
  • n.­390
  • n.­405
  • n.­445
  • g.­60
  • g.­62
  • g.­63
  • g.­215
g.­60

dhāraṇī-seal

Wylie:
  • gzungs kyi phyag rgya
Tibetan:
  • གཟུངས་ཀྱི་ཕྱག་རྒྱ།
Sanskrit:
  • dhāraṇīmudrā

This is another term used for dhāraṇī that is meant to convey, among other meanings, the idea that a dhāraṇī seals or stamps upon the reciter or the targeted phenomenon the nature that it embodies.

Located in 21 passages in the translation:

  • i.­8
  • 5.­78
  • 5.­80
  • 6.­13
  • 6.­28
  • 6.­30
  • 6.­32
  • 6.­36-37
  • 6.­68
  • 7.­7
  • 10.­1-2
  • 10.­21-22
  • 10.­24
  • 11.­2
  • 11.­4
  • 11.­11
  • 13.­4
  • n.­396
g.­61

Dharma

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

Definition from the 84000 Glossary of Terms:

The term dharma conveys ten different meanings, according to Vasubandhu’s Vyākhyā­yukti. The primary meanings are as follows: the doctrine taught by the Buddha (Dharma); the ultimate reality underlying and expressed through the Buddha’s teaching (Dharma); the trainings that the Buddha’s teaching stipulates (dharmas); the various awakened qualities or attainments acquired through practicing and realizing the Buddha’s teaching (dharmas); qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and mental objects (dharmas).

Located in 172 passages in the translation:

  • s.­1
  • i.­1
  • i.­14-15
  • 1.­3
  • 1.­5
  • 1.­8-9
  • 1.­14
  • 1.­16
  • 1.­24
  • 1.­30
  • 1.­51
  • 1.­68
  • 1.­73
  • 1.­87-89
  • 2.­1
  • 2.­21
  • 2.­23
  • 2.­25
  • 2.­30
  • 2.­41
  • 2.­60
  • 2.­67
  • 3.­6-7
  • 3.­28
  • 3.­40
  • 3.­49-50
  • 3.­65
  • 3.­76
  • 3.­79-82
  • 3.­84
  • 3.­90-91
  • 3.­99-100
  • 3.­107
  • 4.­2
  • 4.­6
  • 4.­12-13
  • 4.­22-24
  • 4.­28
  • 4.­34
  • 4.­36
  • 4.­38
  • 4.­40-43
  • 4.­48-51
  • 4.­57
  • 4.­59
  • 4.­70
  • 4.­77
  • 4.­85
  • 4.­101
  • 4.­104
  • 4.­134
  • 4.­139-140
  • 4.­150
  • 5.­7
  • 5.­20
  • 5.­26-27
  • 5.­33
  • 5.­43
  • 5.­52-54
  • 5.­58-60
  • 5.­75
  • 5.­77-80
  • 5.­84
  • 6.­6
  • 6.­15-16
  • 6.­19-21
  • 6.­23
  • 6.­26
  • 6.­29-30
  • 6.­32
  • 6.­41
  • 6.­43
  • 6.­46-47
  • 6.­53
  • 6.­61-62
  • 6.­67-68
  • 6.­78-79
  • 6.­81-82
  • 6.­85
  • 7.­8
  • 8.­1
  • 8.­5
  • 8.­7
  • 8.­9
  • 8.­38
  • 9.­5
  • 10.­1
  • 10.­3-5
  • 10.­7-10
  • 10.­13-16
  • 10.­18-22
  • 11.­1
  • 11.­3-5
  • 11.­11
  • 11.­13
  • 11.­16-18
  • 11.­24
  • 12.­4
  • 12.­7
  • 12.­9
  • 13.­3
  • 13.­5
  • 13.­7
  • 13.­13
  • n.­14
  • n.­29
  • n.­56
  • n.­153
  • n.­170
  • n.­178
  • n.­268
  • n.­379
  • n.­402
  • n.­404
  • n.­443
  • g.­63
  • g.­195
  • g.­273
g.­62

Dharma discourse

Wylie:
  • chos kyi rnam grangs
Tibetan:
  • ཆོས་ཀྱི་རྣམ་གྲངས།
Sanskrit:
  • dharmaparyāya

This may refer to the entire text of the Ratnaketudhāraṇī or to a section dealing with a particular dhāraṇī.

Located in 33 passages in the translation:

  • i.­13
  • 6.­28
  • 6.­30
  • 6.­32
  • 6.­68
  • 6.­78-79
  • 10.­1-2
  • 10.­4
  • 10.­8-9
  • 10.­12
  • 10.­14-15
  • 10.­18-19
  • 10.­21-22
  • 10.­24-25
  • 11.­2-3
  • 11.­11
  • 11.­15
  • 11.­18
  • 13.­1-2
  • 13.­4-6
  • 13.­8
  • 13.­15
g.­63

Dharma method

Wylie:
  • chos kyi tshul
Tibetan:
  • ཆོས་ཀྱི་ཚུལ།
Sanskrit:
  • dharmanetrī

The Skt. term, which means “way,” “method,” or “system,” could be interpreted as that which is “conducive” to the Dharma, which “leads” to the Dharma or which “guides” in accordance with the principles of the Dharma. In the Ratnaketudhāraṇī, it variously refers to individual dhāraṇīs, the sections that deal with these dhāraṇīs, or the entire text of the Ratnaketudhāraṇī.

Located in 31 passages in the translation:

  • i.­14-15
  • 4.­12
  • 6.­18
  • 6.­27
  • 6.­29-30
  • 6.­32
  • 6.­36
  • 6.­61
  • 6.­78
  • 6.­85
  • 7.­7
  • 8.­1
  • 8.­12
  • 9.­5
  • 10.­1-2
  • 10.­5-6
  • 10.­17
  • 10.­20-21
  • 10.­25-26
  • 11.­3-4
  • 11.­11
  • 13.­2
  • 13.­4
  • n.­440
g.­64

Dhṛtarāṣṭra

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

One of the Four Great Kings.

Located in 5 passages in the translation:

  • 3.­111
  • 6.­69
  • 11.­1
  • 11.­9
  • g.­94
g.­65

diligence

Wylie:
  • brtson ’grus
Tibetan:
  • བརྩོན་འགྲུས།
Sanskrit:
  • vīrya

The fourth of the six perfections.

Located in 14 passages in the translation:

  • 4.­70
  • 5.­79
  • 6.­23-24
  • 6.­73
  • 8.­5-6
  • 8.­9
  • 8.­18
  • 10.­10
  • 13.­13
  • g.­91
  • g.­162
  • g.­194
g.­66

discipline

Wylie:
  • tshul khrims
Tibetan:
  • ཚུལ་ཁྲིམས།
Sanskrit:
  • śīla

The second of the six perfections.

Located in 9 passages in the translation:

  • 4.­32
  • 4.­36
  • 4.­64
  • 4.­92
  • 4.­101-102
  • 8.­5
  • g.­194
  • g.­240
g.­67

Discriminating Intellect

Wylie:
  • shin tu rnam par phye ba’i blo gros
Tibetan:
  • ཤིན་ཏུ་རྣམ་པར་ཕྱེ་བའི་བློ་གྲོས།
Sanskrit:
  • —

One of the bodhisattvas who received from the Buddha a prophecy of his future awakening.

Located in 4 passages in the translation:

  • 7.­1
  • 7.­3-4
  • g.­116
g.­72

Durdharṣa

Wylie:
  • thub dka’
Tibetan:
  • ཐུབ་དཀའ།
Sanskrit:
  • durdharṣa

One of the bodhisattvas in the Buddha’s retinue; also one of the māras.

Located in 2 passages in the translation:

  • 1.­1
  • 3.­21
g.­75

Earth

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

Earth (Tib. sa, Skt. bhūmi) is the Indian goddess representing Mother Earth. She goes by various other names including Vasundharā (“holder of the riches”).

Located in 4 passages in the translation:

  • 1.­47
  • 1.­72
  • 2.­48
  • 4.­144
g.­80

exposition

Wylie:
  • lung bstan
Tibetan:
  • ལུང་བསྟན།
Sanskrit:
  • vyākaraṇa

A clear analysis or detailed presentation. Also translated here as “prophecy.”

Located in 19 passages in the translation:

  • i.­6
  • i.­9
  • 5.­78-84
  • 6.­28
  • 6.­30
  • 6.­32
  • 7.­7
  • 10.­1
  • 11.­2
  • 13.­5
  • n.­333-334
  • g.­201
g.­83

fetter

Wylie:
  • kun tu sbyor ba
Tibetan:
  • ཀུན་ཏུ་སྦྱོར་བ།
Sanskrit:
  • saṃyojana

Fetters binding one to saṃsāra; they come in groups of three (ignorance, hatred, and desire) or ten.

Located in 5 passages in the translation:

  • 1.­48
  • 1.­61
  • 2.­23
  • 3.­124
  • 5.­30
g.­85

five aggregates

Wylie:
  • phung po lnga
Tibetan:
  • ཕུང་པོ་ལྔ།
Sanskrit:
  • pañcaskandha

The five constituents of a living entity: form, sensation, perception, mental formations, and consciousness.

Located in 8 passages in the translation:

  • 2.­15
  • 5.­40
  • n.­210
  • g.­8
  • g.­48
  • g.­88
  • g.­193
  • g.­237
g.­86

five degenerations

Wylie:
  • snyigs ma lnga
Tibetan:
  • སྙིགས་མ་ལྔ།
Sanskrit:
  • pañcakaṣāya

Five signs that the later era of an eon has arrived: degenerate views, afflictions, beings, lifespan, and time.

Located in 16 passages in the translation:

  • 2.­30
  • 5.­17
  • 5.­50
  • 5.­78
  • 6.­10
  • 6.­23
  • 6.­27-28
  • 6.­78
  • 8.­7
  • 10.­1
  • 10.­5-6
  • 11.­1
  • 11.­16
  • 13.­3
g.­88

form

Wylie:
  • gzugs
Tibetan:
  • གཟུགས།
Sanskrit:
  • rūpa

First of the five aggregates.

Located in 13 passages in the translation:

  • 1.­87
  • 2.­5
  • 3.­57
  • 4.­75
  • 4.­131
  • 5.­17
  • 5.­36
  • 6.­57
  • 7.­1-2
  • n.­190
  • g.­85
  • g.­275
g.­89

formation

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

Predispositions; conditioning (as in “conditioned existence”) in general; also the fourth aggregate, that of volition.

Located in 9 passages in the translation:

  • 1.­72
  • 5.­92
  • 6.­57
  • 6.­70
  • n.­339
  • n.­400
  • n.­428
  • g.­85
  • g.­272
g.­94

Four Great Kings

Wylie:
  • rgyal po chen po bzhi
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
Sanskrit:
  • caturmahārāja

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

Located in 9 passages in the translation:

  • 3.­111
  • 4.­74
  • 7.­1
  • g.­64
  • g.­155
  • g.­300
  • g.­314
  • g.­315
  • g.­321
g.­95

four māras

Wylie:
  • bdud bzhi
Tibetan:
  • བདུད་བཞི།
Sanskrit:
  • cāturmāra

Personification of the four factors that keep beings in saṃsāra‍—afflictions, death, aggregates, and pride arising through meditative states.

Located in 3 passages in the translation:

  • 1.­73
  • 2.­59
  • 5.­79
g.­97

four rivers

Wylie:
  • chu bo bzhi
Tibetan:
  • ཆུ་བོ་བཞི།
Sanskrit:
  • caturogha
  • caturaugha

The same as the four āsrava (“outflows” or “contaminants”), namely (1) sensual desire, (2) conditioned existence, (3) wrong views, and (4) ignorance; also refers to birth, old age, sickness, and death.

Located in 6 passages in the translation:

  • 1.­81
  • 4.­70
  • 5.­31
  • 5.­38
  • 5.­57
  • 5.­59
g.­100

Free from Strife

Wylie:
  • ’thab bral
Tibetan:
  • འཐབ་བྲལ།
Sanskrit:
  • yāma

One of the gods’ realms.

Located in 2 passages in the translation:

  • 7.­1
  • g.­325
g.­101

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 27 passages in the translation:

  • 1.­74
  • 2.­44
  • 2.­49
  • 2.­51
  • 3.­28
  • 3.­112
  • 4.­1
  • 4.­3
  • 5.­3
  • 6.­50
  • 6.­61
  • 6.­73
  • 6.­82
  • 6.­84
  • 8.­1
  • 8.­9
  • 8.­37
  • 10.­2
  • 10.­4
  • 10.­7
  • 11.­11
  • 11.­16
  • 11.­18
  • 13.­3
  • 13.­16
  • n.­216
  • g.­94
g.­102

Gaṅgā

Wylie:
  • gang gA
Tibetan:
  • གང་གཱ།
Sanskrit:
  • gaṅgā

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Located in 16 passages in the translation:

  • 1.­42
  • 1.­86
  • 4.­30
  • 5.­50
  • 5.­83
  • 6.­5
  • 6.­33
  • 6.­45
  • 6.­48
  • 7.­3
  • 8.­7
  • 8.­18
  • 8.­37
  • 12.­4
  • 13.­9-10
g.­103

garuḍa

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

Definition from the 84000 Glossary of Terms:

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

Located in 26 passages in the translation:

  • 1.­74
  • 2.­49
  • 2.­51
  • 3.­3
  • 3.­28
  • 3.­111
  • 4.­1
  • 4.­3
  • 4.­45
  • 4.­70
  • 5.­3
  • 6.­50
  • 6.­61
  • 6.­73
  • 7.­1
  • 8.­1
  • 8.­9
  • 8.­37
  • 10.­2
  • 10.­4
  • 10.­7
  • 11.­11
  • 11.­16
  • 11.­18
  • n.­123
  • n.­216
g.­104

Gautama

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

One of the names of the Buddha, especially during his earlier life as an ascetic.

Located in 17 passages in the translation:

  • 1.­19
  • 1.­28
  • 1.­38
  • 1.­62
  • 1.­71
  • 1.­89
  • 2.­58
  • 3.­6
  • 3.­26
  • 3.­29
  • 3.­113
  • 3.­120
  • 3.­124
  • 4.­79
  • 5.­22
  • 11.­21
  • n.­160
g.­105

generosity

Wylie:
  • sbyin pa
Tibetan:
  • སྦྱིན་པ།
Sanskrit:
  • dāna

The first of the six perfections.

Located in 11 passages in the translation:

  • 1.­49
  • 2.­3
  • 2.­35
  • 3.­89
  • 8.­3
  • 8.­5
  • 12.­13
  • n.­42
  • n.­81
  • g.­5
  • g.­194
g.­109

Glorious and Brilliantly Shining Jewel

Wylie:
  • nor bu ’od ’bar ba dpal
Tibetan:
  • ནོར་བུ་འོད་འབར་བ་དཔལ།
Sanskrit:
  • —

One of the tathāgatas.

Located in 1 passage in the translation:

  • 7.­1
g.­110

god

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 111 passages in the translation:

  • i.­13
  • 1.­25
  • 1.­56-57
  • 1.­74
  • 2.­27
  • 2.­30
  • 2.­32
  • 2.­44
  • 2.­49
  • 2.­51-52
  • 2.­55
  • 2.­68
  • 3.­28
  • 3.­77
  • 3.­86
  • 3.­91
  • 3.­99-100
  • 3.­103-104
  • 3.­111-112
  • 4.­1
  • 4.­3
  • 4.­20-21
  • 4.­39
  • 4.­45
  • 4.­48
  • 4.­54
  • 4.­57
  • 4.­70-73
  • 4.­75-76
  • 4.­118
  • 4.­144
  • 4.­150
  • 5.­1
  • 5.­3
  • 5.­16
  • 5.­34
  • 5.­79
  • 5.­81
  • 5.­83
  • 6.­27
  • 6.­50
  • 6.­53
  • 6.­58
  • 6.­61
  • 6.­69
  • 6.­73
  • 6.­82
  • 6.­84
  • 7.­1
  • 8.­1
  • 8.­9
  • 8.­18
  • 8.­36-37
  • 9.­5-6
  • 10.­2
  • 10.­4
  • 10.­7
  • 10.­21
  • 11.­5-6
  • 11.­11
  • 11.­16
  • 11.­18
  • 11.­20
  • 12.­12
  • 12.­21
  • 13.­3
  • 13.­5
  • 13.­16
  • n.­65
  • n.­398
  • n.­407
  • n.­431
  • n.­453
  • g.­10
  • g.­36
  • g.­37
  • g.­42
  • g.­52
  • g.­100
  • g.­113
  • g.­146
  • g.­155
  • g.­156
  • g.­167
  • g.­169
  • g.­173
  • g.­203
  • g.­217
  • g.­218
  • g.­225
  • g.­226
  • g.­265
  • g.­289
  • g.­290
  • g.­300
  • g.­305
  • g.­324
  • g.­325
g.­112

going forth

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

Leaving the life of a householder and embracing the life of a wandering, renunciant follower of the Buddha.

Located in 11 passages in the translation:

  • 1.­3-4
  • 1.­10
  • 1.­18-19
  • 1.­26
  • 1.­28
  • 1.­33-35
  • n.­34
g.­115

hearer

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

A disciple of the Buddha; in the Mahāyāna sūtras this term refers to the followers of the Hīnayāna, or the Lesser Vehicle.

Located in 35 passages in the translation:

  • 1.­31
  • 2.­16
  • 2.­60
  • 2.­68
  • 3.­35
  • 3.­76
  • 3.­112
  • 4.­1
  • 4.­150
  • 5.­10-14
  • 5.­82-83
  • 5.­85
  • 6.­2
  • 6.­26
  • 6.­32
  • 6.­50
  • 6.­61-63
  • 6.­73
  • 7.­3
  • 8.­37
  • n.­12
  • n.­141
  • g.­141
  • g.­171
  • g.­206
  • g.­252
  • g.­253
  • g.­280
g.­119

Holder of Meru’s Peak

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

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • 1.­1
g.­122

insight

Wylie:
  • shes rab
Tibetan:
  • ཤེས་རབ།
Sanskrit:
  • prajñā

Direct gnosis without conceptuality or mental elaboration.

Located in 22 passages in the translation:

  • i.­1
  • 1.­1
  • 1.­9
  • 1.­31-32
  • 1.­41
  • 2.­3
  • 2.­24
  • 5.­79
  • 5.­94
  • 7.­3
  • 8.­5
  • 8.­7
  • 8.­18-19
  • 8.­25
  • 10.­1
  • 13.­13
  • n.­30
  • n.­82
  • g.­194
  • g.­240
g.­123

Intelligent Light

Wylie:
  • ’od kyi blo gros
Tibetan:
  • འོད་ཀྱི་བློ་གྲོས།
Sanskrit:
  • —

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • 1.­1
g.­124

Intelligent Lightning

Wylie:
  • glog gi blo gros
Tibetan:
  • གློག་གི་བློ་གྲོས།
Sanskrit:
  • —

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • 1.­1
g.­125

Intelligent Sky

Wylie:
  • nam mkha’i blo gros
Tibetan:
  • ནམ་མཁའི་བློ་གྲོས།
Sanskrit:
  • —

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • 1.­1
g.­128

Jayamati

Wylie:
  • rgyal ba’i blo gros
Tibetan:
  • རྒྱལ་བའི་བློ་གྲོས།
Sanskrit:
  • jayamati

A bodhisattva in the Buddha’s retinue; also one of Māra’s sons.

Located in 2 passages in the translation:

  • 1.­1
  • 1.­65
g.­129

Jinamati

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • jinamati

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • 1.­1
g.­132

Jñānolka

Wylie:
  • shes pa’i sgron ma
Tibetan:
  • ཤེས་པའི་སྒྲོན་མ།
Sanskrit:
  • jñānolka

One of the five yakṣa generals.

Located in 2 passages in the translation:

  • 12.­1
  • 12.­5
g.­138

Kalandakanivāpa

Wylie:
  • bya ka lan ta ka
Tibetan:
  • བྱ་ཀ་ལན་ཏ་ཀ
Sanskrit:
  • kalandaka­nivāpa

Definition from the 84000 Glossary of Terms:

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

Located in 3 passages in the translation:

  • 1.­1
  • 1.­10
  • 1.­18
g.­140

karma

Wylie:
  • las
Tibetan:
  • ལས།
Sanskrit:
  • karman

Definition from the 84000 Glossary of Terms:

Meaning “action” in its most basic sense, karma is an important concept in Buddhist philosophy as the cumulative force of previous physical, verbal, and mental acts, which determines present experience and will determine future existences.

Located in 60 passages in the translation:

  • i.­7-8
  • i.­14
  • 1.­7
  • 1.­13
  • 1.­15
  • 1.­21-22
  • 1.­41
  • 1.­79
  • 2.­9
  • 2.­24
  • 2.­26
  • 2.­41-43
  • 2.­55
  • 2.­58
  • 2.­67
  • 3.­71
  • 3.­75
  • 3.­98
  • 4.­48
  • 4.­119
  • 4.­142
  • 5.­88
  • 5.­92
  • 6.­24
  • 6.­46-47
  • 6.­67
  • 6.­81
  • 7.­3
  • 7.­5-6
  • 10.­10
  • 10.­13-14
  • 10.­24
  • 11.­2-4
  • 11.­11
  • 11.­18
  • 12.­14
  • 13.­5
  • n.­129
  • n.­132
  • n.­136
  • n.­192-193
  • n.­333
  • n.­371
  • n.­480
  • g.­3
  • g.­5
  • g.­77
  • g.­78
  • g.­269
  • g.­270
g.­143

Kaulita

Wylie:
  • pang nas skyes
Tibetan:
  • པང་ནས་སྐྱེས།
Sanskrit:
  • kaulita

Another name of Maudgalyāyana.

Located in 16 passages in the translation:

  • 1.­2
  • 1.­11-12
  • 1.­14
  • 1.­16
  • 1.­18-19
  • 1.­23-24
  • 1.­26
  • 1.­28
  • 1.­35
  • 1.­51
  • 3.­80
  • n.­8
  • n.­178
g.­144

Kauṇḍinya

Wylie:
  • kauN+Di n+ya
Tibetan:
  • ཀཽཎྜི་ནྱ།
Sanskrit:
  • kauṇḍinya

The father of Maudgalyāyana.

Located in 1 passage in the translation:

  • 1.­35
g.­145

Kauṇḍiṇyārcis

Wylie:
  • kauN+Di n+ya ’od ’phro ba
Tibetan:
  • ཀཽཎྜི་ནྱ་འོད་འཕྲོ་བ།
Sanskrit:
  • kauṇḍiṇyārcis

One of the tathāgatas.

Located in 1 passage in the translation:

  • 12.­1
g.­150

kinnara

Wylie:
  • mi ’am ci
Tibetan:
  • མི་འམ་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 27 passages in the translation:

  • 1.­74
  • 2.­49
  • 2.­51
  • 3.­3
  • 3.­28
  • 3.­111
  • 4.­1
  • 4.­3
  • 4.­21
  • 4.­45
  • 4.­70
  • 5.­3
  • 6.­50
  • 6.­61
  • 6.­73
  • 7.­1
  • 8.­1
  • 8.­9
  • 8.­37
  • 10.­2
  • 10.­4
  • 10.­7
  • 11.­11
  • 11.­16
  • 11.­18
  • n.­123
  • n.­216
g.­153

kṣatriya

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

Definition from the 84000 Glossary of Terms:

The ruling caste in the traditional four-caste hierarchy of India, associated with warriors, the aristocracy, and kings.

Located in 15 passages in the translation:

  • 2.­44-45
  • 3.­111
  • 5.­79
  • 6.­24
  • 6.­27
  • 6.­67
  • 7.­1
  • 8.­37
  • 9.­6
  • 10.­24
  • 12.­7
  • 12.­10-11
  • n.­124
g.­155

Kubera

Wylie:
  • lus ngan po
Tibetan:
  • ལུས་ངན་པོ།
Sanskrit:
  • kubera
  • kuvera

A god of wealth, sometimes (as in the Ratnaketudhāraṇī) identified with Vaiśravaṇa, one of the Four Great Kings.

Located in 2 passages in the translation:

  • 11.­1
  • 11.­10
g.­158

kumbhāṇḍa

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

A class of nonhuman beings.

Located in 10 passages in the translation:

  • 1.­74
  • 2.­49
  • 2.­51
  • 3.­28
  • 6.­74
  • 7.­1
  • 8.­9
  • 12.­11
  • 13.­3
  • g.­94
g.­162

limbs of awakening

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

Traditionally there are seven limbs of awakening (saptabodhyaṅga) of an awakened one‍—mindfulness, discrimination, diligence, joy, pliability, absorption, and equanimity.

Located in 2 passages in the translation:

  • 1.­58
  • 5.­16
g.­165

Magadha

Wylie:
  • ma ga d+hA
Tibetan:
  • མ་ག་དྷཱ།
Sanskrit:
  • māgadha
  • magadha

Definition from the 84000 Glossary of Terms:

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

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

Located in 5 passages in the translation:

  • i.­1
  • 3.­29
  • g.­14
  • g.­211
  • g.­306
g.­168

Mahācandanagandha

Wylie:
  • tsan dan gyi dri chen po
Tibetan:
  • ཙན་དན་གྱི་དྲི་ཆེན་པོ།
Sanskrit:
  • mahā­candana­gandha

One of the tathāgatas.

Located in 2 passages in the translation:

  • 13.­1-2
g.­169

Maheśvara

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

One of the forms of the god Śiva.

Located in 10 passages in the translation:

  • 1.­37
  • 1.­40
  • 3.­28
  • 3.­111
  • 4.­74
  • 5.­3
  • 6.­69
  • 6.­73
  • 7.­1
  • g.­134
g.­170

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 30 passages in the translation:

  • 1.­74
  • 2.­49
  • 2.­51
  • 3.­3
  • 3.­17
  • 3.­28
  • 3.­111
  • 4.­1
  • 4.­3
  • 4.­45
  • 4.­70
  • 5.­3
  • 6.­50
  • 6.­61
  • 6.­73
  • 7.­1
  • 8.­1
  • 8.­9
  • 8.­37
  • 10.­2
  • 10.­4
  • 10.­7
  • 10.­17
  • 10.­19
  • 10.­21
  • 11.­11
  • 11.­16
  • 11.­18
  • n.­123
  • n.­216
g.­172

Maitreya

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

Definition from the 84000 Glossary of Terms:

The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”

For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).

Located in 5 passages in the translation:

  • 1.­1
  • 2.­20
  • 2.­66
  • 10.­18
  • n.­148
g.­173

Making Use of Others’ Emanations

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

One of the gods’ realms.

Located in 2 passages in the translation:

  • 7.­1
  • g.­305
g.­174

maṇḍala

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

Apart from the well-known meaning of a magical diagram and several other conventional meanings, this term seems to denote any magically charged area or sphere of a specific type, such as, e.g., the maṇḍala of wind, the maṇḍala of sound, etc.

Located in 10 passages in the translation:

  • i.­5
  • 5.­50
  • 6.­53-54
  • 6.­60
  • 12.­15-16
  • n.­76
  • n.­397
  • n.­469
g.­175

Māndāravagandharoca

Wylie:
  • me tog man dA ra ba’i dri mo
Tibetan:
  • མེ་ཏོག་མན་དཱ་ར་བའི་དྲི་མོ།
Sanskrit:
  • māndārava­gandha­roca

One of the tathāgatas.

Located in 4 passages in the translation:

  • 10.­1-3
  • 10.­17
g.­176

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:

One of the bodhisattvas in the retinue of the Buddha.

Located in 5 passages in the translation:

  • i.­5
  • 1.­1
  • 2.­21-22
  • 2.­25
g.­177

Māra

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

Definition from the 84000 Glossary of Terms:

Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra:

(1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree‍—see The Play in Full (Toh 95), 21.1‍—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputra­māra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.

Located in 212 passages in the translation:

  • s.­1
  • i.­1
  • h.­3
  • 1.­1
  • 1.­17
  • 1.­19-20
  • 1.­23-24
  • 1.­26
  • 1.­28-29
  • 1.­37
  • 1.­39-40
  • 1.­43-45
  • 1.­47
  • 1.­49
  • 1.­52
  • 1.­54-55
  • 1.­58-59
  • 1.­61-63
  • 1.­65
  • 1.­67
  • 1.­70-73
  • 1.­75
  • 1.­83
  • 1.­86-92
  • 2.­1
  • 2.­27
  • 2.­33
  • 2.­35
  • 2.­51
  • 2.­55-56
  • 2.­58
  • 2.­62
  • 2.­66-68
  • 3.­1-3
  • 3.­6-7
  • 3.­10
  • 3.­12-13
  • 3.­15
  • 3.­17
  • 3.­19
  • 3.­21
  • 3.­25
  • 3.­27-28
  • 3.­30
  • 3.­32-36
  • 3.­39
  • 3.­41
  • 3.­48
  • 3.­50-51
  • 3.­63
  • 3.­65-66
  • 3.­70
  • 3.­74
  • 3.­76
  • 3.­78
  • 3.­96
  • 3.­100-101
  • 3.­104-106
  • 3.­109-113
  • 3.­116-118
  • 3.­122
  • 3.­124
  • 3.­126-127
  • 4.­1
  • 4.­5-9
  • 4.­11
  • 4.­20-21
  • 4.­24
  • 4.­54-56
  • 4.­58
  • 4.­67
  • 4.­70
  • 4.­73
  • 4.­75
  • 5.­1-2
  • 5.­7
  • 5.­16-17
  • 5.­19
  • 5.­34
  • 5.­55
  • 5.­59-61
  • 5.­72
  • 5.­77
  • 5.­79
  • 5.­81
  • 5.­83
  • 6.­11-12
  • 6.­16
  • 6.­27
  • 6.­29-30
  • 6.­32
  • 6.­37
  • 6.­53
  • 6.­61
  • 6.­67-69
  • 6.­73-79
  • 6.­84
  • 7.­1
  • 8.­2
  • 8.­4
  • 8.­7
  • 8.­9-13
  • 8.­16
  • 8.­37
  • 9.­8-9
  • 10.­1
  • 11.­1
  • 11.­12-13
  • 11.­16-18
  • 11.­20-23
  • 13.­2
  • 13.­5
  • n.­8
  • n.­19
  • n.­59
  • n.­109
  • n.­116
  • n.­136
  • n.­149
  • n.­354
  • n.­453
  • g.­7
  • g.­31
  • g.­34
  • g.­72
  • g.­87
  • g.­106
  • g.­128
  • g.­135
  • g.­148
  • g.­154
  • g.­157
  • g.­186
  • g.­233
  • g.­288
  • g.­309
  • g.­320
g.­178

Maudgalyāyana

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

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra. He was renowned for his miraculous powers. His family clan was descended from Mudgala, hence his name Maudgalyā­yana, “the son of Mudgala’s descendants.” Respectfully referred to as Mahā­maudgalyā­yana, “Great Maudgalyāyana.”

Located in 15 passages in the translation:

  • i.­1
  • 1.­35-37
  • 1.­53
  • 3.­41
  • 3.­48
  • 3.­50
  • 3.­76
  • n.­8
  • n.­34
  • n.­177
  • g.­143
  • g.­144
  • g.­182
g.­179

mind of awakening

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

Definition from the 84000 Glossary of Terms:

In the general Mahāyāna teachings the mind of awakening (bodhicitta) is the intention to attain the complete awakening of a perfect buddha for the sake of all beings. On the level of absolute truth, the mind of awakening is the realization of the awakened state itself.

Located in 7 passages in the translation:

  • 1.­55
  • 1.­83
  • 4.­123
  • 4.­151
  • 6.­27
  • 9.­1
  • 9.­8
g.­180

Mount Meru

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

The central mountain of the universe, by the reckoning of Buddhist cosmology, identified with Mount Kailas in western Tibet.

Located in 11 passages in the translation:

  • 1.­72
  • 1.­76
  • 2.­41
  • 2.­49
  • 5.­16
  • 5.­85
  • 10.­14
  • 13.­12
  • n.­59
  • n.­225
  • g.­126
g.­182

Mudgalā

Wylie:
  • maud gal
Tibetan:
  • མཽད་གལ།
Sanskrit:
  • mudgalā

The mother of Maudgalyāyana.

Located in 1 passage in the translation:

  • 1.­35
g.­184

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 48 passages in the translation:

  • 1.­72
  • 1.­74
  • 2.­32
  • 2.­44
  • 2.­49
  • 2.­51
  • 3.­3
  • 3.­28
  • 3.­34
  • 4.­1
  • 4.­3
  • 4.­6
  • 4.­20
  • 4.­39
  • 4.­45
  • 4.­70
  • 4.­74
  • 4.­144
  • 5.­1
  • 5.­3
  • 5.­79
  • 6.­27
  • 6.­50
  • 6.­53
  • 6.­61
  • 6.­73
  • 6.­82
  • 6.­84
  • 8.­1
  • 8.­9
  • 8.­37
  • 9.­5-6
  • 10.­2
  • 10.­4
  • 10.­7
  • 11.­11
  • 11.­16
  • 11.­18
  • 12.­11-12
  • 12.­21
  • 13.­3
  • 13.­5
  • n.­398
  • n.­407
  • n.­431
  • g.­94
g.­187

nirvāṇa

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

The state attained when the afflictions have been extinguished.

Located in 24 passages in the translation:

  • 1.­38
  • 1.­41-42
  • 2.­26
  • 2.­40
  • 2.­47
  • 3.­87
  • 4.­1
  • 4.­5
  • 4.­136-137
  • 5.­79
  • 5.­81
  • 6.­32
  • 6.­75
  • 7.­5
  • 11.­14
  • n.­39
  • n.­93
  • n.­106
  • g.­35
  • g.­190
  • g.­246
  • g.­252
g.­188

noble one

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

This term in particular applies to stream enterers, once-returners, non-returners, and worthy ones.

Located in 66 passages in the translation:

  • 1.­1
  • 1.­34
  • 1.­54
  • 1.­81
  • 1.­84
  • 2.­2-6
  • 2.­12
  • 2.­16
  • 2.­22
  • 2.­26
  • 2.­30
  • 2.­34
  • 2.­40-41
  • 2.­48
  • 2.­67
  • 3.­49
  • 4.­50
  • 5.­78
  • 5.­82
  • 5.­85-90
  • 5.­92-93
  • 6.­23
  • 6.­45
  • 6.­59-60
  • 6.­72
  • 6.­78
  • 6.­84-85
  • 7.­2-4
  • 8.­1
  • 9.­1
  • 9.­6
  • 10.­4
  • 10.­8
  • 10.­13
  • 10.­21
  • 11.­4
  • 11.­11
  • 11.­13
  • 11.­16-17
  • 11.­21
  • 12.­3
  • 12.­10-11
  • 12.­14
  • 12.­16
  • 13.­3
  • n.­80
  • n.­121
  • n.­468
  • n.­470
g.­191

patience

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • kṣānti

Third of the six perfections. Also translated here as “acceptance.”

Located in 7 passages in the translation:

  • 4.­126
  • 5.­27
  • 5.­74
  • 5.­79
  • 8.­5
  • g.­3
  • g.­194
g.­193

perception

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

The third of the five aggregates.

Located in 7 passages in the translation:

  • 2.­14
  • 3.­45
  • 5.­49
  • 6.­20
  • 8.­5
  • g.­85
  • g.­277
g.­194

perfection

Wylie:
  • pha rol tu phyin pa
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • pāramitā

Most of the time this term refers to any of the six perfections‍—generosity, discipline, patience, diligence, concentration, and insight.

Located in 27 passages in the translation:

  • 1.­73
  • 1.­84
  • 2.­3
  • 2.­20
  • 2.­24
  • 2.­67
  • 4.­122
  • 5.­79
  • 5.­94
  • 6.­27
  • 6.­40
  • 7.­6
  • 8.­2
  • 8.­5
  • 8.­7
  • 8.­9
  • 8.­18-19
  • n.­81-82
  • n.­184
  • n.­187
  • g.­47
  • g.­65
  • g.­66
  • g.­105
  • g.­191
g.­195

phenomenon

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

Quality or phenomenon in a general sense. See entry “Dharma.”

Located in 55 passages in the translation:

  • 1.­1
  • 1.­8
  • 1.­16
  • 2.­3
  • 2.­7
  • 2.­17-19
  • 2.­21
  • 2.­24
  • 2.­26-28
  • 2.­34-35
  • 2.­68
  • 3.­59
  • 3.­68-70
  • 3.­94-95
  • 3.­98
  • 4.­123
  • 4.­127-129
  • 5.­42
  • 5.­48
  • 5.­56-57
  • 5.­78-81
  • 6.­18
  • 6.­28
  • 6.­30
  • 6.­32
  • 6.­70
  • 7.­7
  • 8.­15
  • 9.­4
  • 10.­1
  • 11.­2
  • n.­81
  • n.­106-107
  • n.­179
  • n.­193
  • n.­260
  • g.­3
  • g.­24
  • g.­50
  • g.­60
g.­196

piśāca

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

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that, like several other classes of nonhuman beings, take spontaneous birth. Ranking below rākṣasas, they are less powerful and more akin to pretas. They are said to dwell in impure and perilous places, where they feed on impure things, including flesh. This could account for the name piśāca, which possibly derives from √piś, to carve or chop meat, as reflected also in the Tibetan sha za, “meat eater.” They are often described as having an unpleasant appearance, and at times they appear with animal bodies. Some possess the ability to enter the dead bodies of humans, thereby becoming so-called vetāla, to touch whom is fatal.

Located in 10 passages in the translation:

  • 1.­74
  • 2.­49
  • 2.­51
  • 3.­28
  • 6.­53
  • 6.­66
  • 6.­74
  • 7.­1
  • 8.­9
  • 8.­37
g.­200

preta

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 10 passages in the translation:

  • 1.­74
  • 2.­49
  • 2.­51
  • 2.­55
  • 3.­28
  • 7.­1
  • 8.­37
  • n.­138
  • g.­142
  • g.­274
g.­201

prophecy

Wylie:
  • lung bstan
Tibetan:
  • ལུང་བསྟན།
Sanskrit:
  • vyākaraṇa

A prophecy usually made by the Buddha or another tathāgata concerning the perfect awakening of one of their followers; a literary genre or category of works that contain such prophecies. Also translated here as “exposition.”

Located in 38 passages in the translation:

  • s.­1
  • i.­9
  • 1.­54
  • 2.­64
  • 4.­151
  • 5.­6
  • 5.­8
  • 5.­13
  • 6.­19
  • 8.­10
  • 8.­12
  • 8.­16-17
  • 8.­20
  • 8.­22
  • 8.­24
  • 8.­26
  • 8.­28
  • 8.­30
  • 8.­32
  • 8.­34
  • 8.­36-37
  • 8.­39
  • 11.­16
  • 12.­4
  • 12.­7
  • g.­53
  • g.­67
  • g.­76
  • g.­80
  • g.­120
  • g.­121
  • g.­222
  • g.­242
  • g.­260
  • g.­262
  • g.­292
g.­211

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 27 passages in the translation:

  • i.­1
  • 1.­1-3
  • 1.­10
  • 1.­18
  • 1.­28
  • 3.­29
  • 3.­35
  • 3.­41
  • 3.­66
  • 3.­100
  • 3.­109
  • 3.­111
  • 4.­1
  • 4.­8
  • 4.­19
  • 4.­75
  • 5.­2-3
  • 5.­10
  • 5.­12
  • 5.­16
  • n.­17
  • g.­136
  • g.­267
  • g.­306
g.­212

rākṣasa

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

Definition from the 84000 Glossary of Terms:

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

Located in 10 passages in the translation:

  • 2.­44
  • 4.­3
  • 4.­39
  • 4.­45
  • 4.­70
  • 6.­74
  • 7.­1
  • 10.­11
  • 12.­11
  • 13.­3
g.­215

Ratnaketu

Wylie:
  • rin po che tog
Tibetan:
  • རིན་པོ་ཆེ་ཏོག
Sanskrit:
  • ratnaketu

It occurs as the main title of the Ratnaketudhāraṇī and also as the name of the main dhāraṇī of the Ratnaketudhāraṇī. It is also used in Buddhist texts to designate a special meditative absorption, a tathāgata, and a bodhisattva. Generally, the term refers to something precious and illuminating, i.e., a guiding light.

Located in 26 passages in the translation:

  • i.­5
  • i.­7
  • i.­11
  • 1.­92
  • 2.­40
  • 2.­42-47
  • 2.­49
  • 2.­51
  • 2.­53
  • 2.­60
  • 2.­68
  • 3.­1
  • 4.­131
  • 5.­95
  • 6.­86
  • 7.­8
  • 8.­39
  • 9.­10
  • 11.­24
  • c.­1
  • n.­5
g.­218

Realm of the Thirty-Three

Wylie:
  • sum bcu rtsa gsum pa
Tibetan:
  • སུམ་བཅུ་རྩ་གསུམ་པ།
Sanskrit:
  • trayastṛṃśa

One of the gods’ realms.

Located in 4 passages in the translation:

  • 3.­77
  • 3.­111
  • g.­225
  • g.­226
g.­223

sage

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

A person, usually endowed with some superhuman powers; also a class of superhuman beings (in the latter meaning this term is used in its Sanskrit form).

Located in 61 passages in the translation:

  • 1.­14
  • 1.­41
  • 1.­51
  • 1.­56-57
  • 2.­49
  • 2.­57
  • 3.­28-29
  • 3.­49
  • 3.­80
  • 3.­102
  • 3.­108
  • 3.­110
  • 3.­112
  • 3.­123
  • 3.­125
  • 4.­11
  • 4.­13
  • 4.­16
  • 4.­25
  • 4.­41
  • 4.­54
  • 4.­74-78
  • 4.­81-82
  • 4.­118-120
  • 4.­131-132
  • 4.­145-146
  • 4.­148
  • 4.­152
  • 5.­2-3
  • 5.­7
  • 5.­55
  • 5.­60
  • 5.­73
  • 6.­8
  • 6.­10
  • 6.­32
  • 9.­8-9
  • 11.­16
  • 13.­9-10
  • 13.­12
  • c.­1
  • n.­213
  • n.­219
  • n.­246
  • g.­120
  • g.­134
  • g.­228
g.­224

Sahā world

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 15 passages in the translation:

  • 2.­49
  • 3.­1
  • 3.­3
  • 3.­120
  • 5.­12
  • 5.­14
  • 5.­78
  • 5.­82-84
  • 11.­4-5
  • 13.­1-2
  • n.­152
g.­225

śakra

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

Usually (when spelled with the capital letter) this is one of the names of Indra; in this case is denotes any of the ruling gods in the Realm of the Thirty-Three Gods.

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Located in 18 passages in the translation:

  • 6.­55
  • 6.­59-60
  • 6.­69
  • 6.­73
  • 6.­82
  • 6.­84
  • 8.­1
  • 8.­9
  • 10.­2
  • 10.­4-7
  • 10.­17
  • 10.­19
  • 10.­21
  • g.­244
g.­226

Śakra

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

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Located in 12 passages in the translation:

  • 3.­111
  • 4.­57
  • 4.­74
  • 5.­3
  • 6.­50
  • 7.­1
  • 11.­1
  • 11.­6
  • 13.­5
  • 13.­15
  • n.­429
  • g.­146
g.­227

Śākya

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

Definition from the 84000 Glossary of Terms:

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

Located in 17 passages in the translation:

  • 1.­5
  • 1.­22
  • 1.­47
  • 1.­64
  • 1.­67-68
  • 1.­70
  • 1.­90
  • 2.­49
  • 3.­3
  • 3.­6
  • 3.­24
  • 3.­30-31
  • 3.­96
  • n.­159
  • g.­228
g.­228

Śākyamuni

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

Definition from the 84000 Glossary of Terms:

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

Located in 79 passages in the translation:

  • s.­1
  • i.­2
  • i.­14
  • 2.­48-49
  • 2.­51-53
  • 2.­68
  • 3.­1
  • 5.­12-14
  • 5.­17-19
  • 5.­78
  • 5.­82-93
  • 6.­1-2
  • 6.­5-6
  • 6.­22
  • 6.­69-70
  • 6.­75
  • 6.­78
  • 6.­82
  • 6.­84
  • 7.­1-2
  • 8.­10
  • 8.­12-13
  • 8.­17
  • 8.­21-22
  • 9.­1
  • 9.­8
  • 10.­1-2
  • 11.­1
  • 11.­11-12
  • 11.­16
  • 12.­1
  • 12.­15-17
  • 13.­5
  • 13.­12
  • n.­129
  • n.­378
  • g.­39
  • g.­53
  • g.­76
  • g.­121
  • g.­130
  • g.­222
  • g.­241
  • g.­242
  • g.­243
  • g.­249
  • g.­260
  • g.­262
  • g.­284
  • g.­292
  • g.­317
g.­230

Saṃjñika

Wylie:
  • yang dag shes
Tibetan:
  • ཡང་དག་ཤེས།
Sanskrit:
  • saṃjñika

One of the five yakṣa generals.

Located in 2 passages in the translation:

  • 12.­1
  • 12.­3
g.­231

saṃsāra

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

Conditioned existence fraught with suffering.

Located in 33 passages in the translation:

  • i.­7
  • 1.­5
  • 1.­17
  • 1.­23
  • 1.­41
  • 1.­49
  • 1.­60
  • 1.­79
  • 2.­23
  • 2.­58
  • 3.­46
  • 3.­49
  • 3.­54
  • 3.­87
  • 4.­50
  • 4.­67
  • 4.­77
  • 5.­5
  • 5.­36
  • 5.­42-43
  • 5.­92
  • 6.­75
  • 10.­3
  • 10.­13
  • n.­42
  • n.­93
  • n.­428
  • g.­6
  • g.­55
  • g.­83
  • g.­95
  • g.­110
g.­232

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 12 passages in the translation:

  • i.­1
  • 1.­1
  • 1.­10
  • 1.­18
  • 1.­73
  • 3.­28
  • 3.­49
  • 5.­26
  • 6.­8
  • n.­17
  • g.­84
  • g.­273
g.­234

Śārikā

Wylie:
  • shA ri ka
Tibetan:
  • ཤཱ་རི་ཀ
Sanskrit:
  • śārikā

The mother of Śāriputra.

Located in 1 passage in the translation:

  • 1.­34
g.­235

Śāriputra

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

Definition from the 84000 Glossary of Terms:

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

Located in 17 passages in the translation:

  • i.­1
  • 1.­34
  • 1.­36-37
  • 1.­53
  • 3.­35-36
  • 3.­39-40
  • 3.­76
  • n.­8
  • n.­34
  • n.­164
  • n.­177
  • g.­234
  • g.­285
  • g.­293
g.­237

sensation

Wylie:
  • tshor ba
Tibetan:
  • ཚོར་བ།
Sanskrit:
  • vedanā
  • vedayita (bhs)

There are three types of sensation‍—pleasant, unpleasant, and neutral; they constitute the second of the five aggregates.

Located in 8 passages in the translation:

  • 2.­7
  • 3.­43
  • 3.­69
  • 3.­71
  • 5.­46
  • g.­50
  • g.­85
  • g.­276
g.­240

seven spiritual treasures

Wylie:
  • nor bdun
Tibetan:
  • ནོར་བདུན།
Sanskrit:
  • saptadhana

Seven qualities of a spiritual practitioner: faith, discipline, shame, modesty, obedience, renunciation, and insight.

Located in 2 passages in the translation:

  • 1.­81
  • 2.­32
g.­248

spirit

Wylie:
  • ’byung po
Tibetan:
  • འབྱུང་པོ།
Sanskrit:
  • bhūta

Definition from the 84000 Glossary of Terms:

This term in its broadest sense can refer to any being, whether human, animal, or nonhuman. However, it is often used to refer to a specific class of nonhuman beings, especially when bhūtas are mentioned alongside rākṣasas, piśācas, or pretas. In common with these other kinds of nonhumans, bhūtas are usually depicted with unattractive and misshapen bodies. Like several other classes of nonhuman beings, bhūtas take spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva (also known by the name Bhūta), with whom they haunt dangerous and wild places, bhūtas are especially prominent in Śaivism, where large sections of certain tantras concentrate on them.

Located in 14 passages in the translation:

  • 6.­27
  • 6.­66-67
  • 9.­6
  • 12.­11-12
  • 12.­14
  • 12.­16
  • 12.­19
  • 12.­21
  • n.­381
  • n.­464
  • g.­196
  • g.­200
g.­250

Splendorous with the Gentle Glow of Light and Fragrance

Wylie:
  • ’od zhi spos snang dpal
Tibetan:
  • འོད་ཞི་སྤོས་སྣང་དཔལ།
Sanskrit:
  • jyotiḥ­saumya­gandhāvabhāsa­śrī

The name of a tathāgata.

Located in 15 passages in the translation:

  • h.­1
  • 2.­30-31
  • 2.­34
  • 2.­36
  • 2.­40
  • 2.­48
  • 2.­53-55
  • 2.­60-61
  • 2.­65
  • 2.­67
  • n.­129
g.­252

stream entry

Wylie:
  • rgyun du zhugs pa
Tibetan:
  • རྒྱུན་དུ་ཞུགས་པ།
Sanskrit:
  • srotāpatti

A stage in practice that will inevitably result in nirvāṇa. The first of the four attainments of the path of the hearers.

Located in 2 passages in the translation:

  • 1.­8
  • 1.­16
g.­256

śūdra

Wylie:
  • dmangs rigs
Tibetan:
  • དམངས་རིགས།
Sanskrit:
  • śūdra

The laborer caste in the fourfold division of the society.

Located in 6 passages in the translation:

  • 6.­27
  • 7.­1
  • 8.­37
  • 9.­6
  • 12.­7
  • 12.­10
g.­258

Sumati

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

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • 1.­1
g.­259

superknowledge

Wylie:
  • mngon shes
Tibetan:
  • མངོན་ཤེས།
Sanskrit:
  • abhijñā

Most of the time this term refers to any of the five, sometimes six, superknowledges‍—the “divine eye,” “divine ear,” knowing the thoughts of others, knowing former lives, and the ability to produce miracles.

Located in 5 passages in the translation:

  • 1.­73
  • 3.­29
  • 3.­84
  • 4.­122
  • 4.­143
g.­273

Three Jewels

Wylie:
  • dkon mchog gsum
Tibetan:
  • དཀོན་མཆོག་གསུམ།
Sanskrit:
  • triratna

The Buddha, Dharma, and Saṅgha‍—the three objects of Buddhist refuge.

Located in 25 passages in the translation:

  • 2.­59
  • 3.­64
  • 5.­33
  • 5.­79
  • 6.­18-19
  • 6.­27
  • 6.­29
  • 6.­32
  • 6.­37
  • 8.­1
  • 8.­35
  • 10.­3
  • 10.­26
  • 11.­2-3
  • 11.­13
  • 11.­16-17
  • 12.­9
  • 13.­5
  • n.­386
  • n.­458
  • g.­39
  • g.­232
g.­275

three realms of existence

Wylie:
  • khams gsum
Tibetan:
  • ཁམས་གསུམ།
Sanskrit:
  • tribhuvana

The formless realm, the form realm, and the desire realm, comprised of thirty-one planes of existence in Buddhist cosmology.

Located in 3 passages in the translation:

  • 1.­12
  • 2.­20
  • n.­106
g.­278

three sufferings

Wylie:
  • sdug bsngal gsum
Tibetan:
  • སྡུག་བསྔལ་གསུམ།
Sanskrit:
  • triduḥkha

The suffering experienced as actual pain, the suffering of change, and potential suffering.

Located in 3 passages in the translation:

  • 1.­24
  • 3.­123
  • n.­22
g.­281

threefold existence

Wylie:
  • srid pa gsum
Tibetan:
  • སྲིད་པ་གསུམ།
Sanskrit:
  • tribhava

Existence in any of the three realms.

Located in 3 passages in the translation:

  • 1.­48
  • 4.­48
  • n.­154
g.­283

threefold universe

Wylie:
  • ’jig rten gsum
Tibetan:
  • འཇིག་རྟེན་གསུམ།
Sanskrit:
  • traidhātuka
  • trailokya

The threefold universe is comprised of the realms of desire, form, and formlessness.

Located in 24 passages in the translation:

  • 1.­51
  • 1.­69
  • 2.­6
  • 2.­15
  • 2.­17
  • 2.­26
  • 3.­9
  • 3.­13
  • 3.­16
  • 3.­94
  • 3.­104
  • 3.­109
  • 4.­16
  • 4.­25
  • 4.­37-38
  • 4.­149
  • 5.­32
  • 5.­34
  • 5.­75
  • 11.­17
  • n.­88
  • g.­55
  • g.­281
g.­284

thus-gone one

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

Definition from the 84000 Glossary of Terms:

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

Located in 155 passages in the translation:

  • h.­1
  • 1.­1
  • 1.­10
  • 1.­18
  • 1.­25-26
  • 1.­62
  • 2.­1
  • 2.­24
  • 2.­30-31
  • 2.­34
  • 2.­36
  • 2.­40
  • 2.­42-43
  • 2.­48-49
  • 2.­51-55
  • 2.­60-61
  • 2.­65
  • 2.­67-68
  • 3.­1
  • 3.­7
  • 4.­27
  • 4.­128-129
  • 4.­150
  • 5.­12-14
  • 5.­17-18
  • 5.­78
  • 5.­80
  • 5.­82-94
  • 6.­1-6
  • 6.­20
  • 6.­22
  • 6.­28
  • 6.­55-60
  • 6.­69-70
  • 6.­75
  • 6.­78
  • 6.­81
  • 6.­84
  • 7.­1-2
  • 7.­5
  • 8.­1
  • 8.­6-7
  • 8.­10
  • 8.­12-13
  • 8.­16-17
  • 8.­21-22
  • 9.­1
  • 9.­5
  • 9.­8
  • 10.­1-3
  • 10.­5
  • 10.­17-18
  • 11.­1
  • 11.­3
  • 11.­11-12
  • 11.­16-17
  • 11.­22
  • 12.­1
  • 12.­3
  • 12.­6
  • 12.­15-17
  • 13.­1-2
  • 13.­5
  • 13.­8-9
  • 13.­11-14
  • n.­23
  • n.­103
  • n.­129
  • n.­135
  • n.­143
  • n.­226
  • g.­1
  • g.­12
  • g.­13
  • g.­32
  • g.­68
  • g.­71
  • g.­81
  • g.­107
  • g.­109
  • g.­117
  • g.­131
  • g.­137
  • g.­145
  • g.­159
  • g.­164
  • g.­168
  • g.­175
  • g.­201
  • g.­213
  • g.­214
  • g.­215
  • g.­243
  • g.­250
  • g.­299
  • g.­307
  • g.­308
  • g.­312
  • g.­313
  • g.­317
  • g.­322
g.­285

Tiṣya

Wylie:
  • rgyal
Tibetan:
  • རྒྱལ།
Sanskrit:
  • tiṣya

The father of Śāriputra.

Located in 2 passages in the translation:

  • 1.­34
  • n.­31
g.­288

Tṛṣṇājaha

Wylie:
  • sred spong
Tibetan:
  • སྲེད་སྤོང་།
Sanskrit:
  • tṛṣṇājaha

One of the māras; also one of the five yakṣa generals.

Located in 3 passages in the translation:

  • 3.­17
  • 12.­1
  • 12.­5
g.­289

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • tuṣita

Definition from the 84000 Glossary of Terms:

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).

Located in 2 passages in the translation:

  • 3.­111
  • 7.­1
g.­293

Upatiṣya

Wylie:
  • nye rgyal
Tibetan:
  • ཉེ་རྒྱལ།
Sanskrit:
  • upatiṣya

Another name of Śāriputra.

Located in 23 passages in the translation:

  • i.­11
  • 1.­2-6
  • 1.­8
  • 1.­10-13
  • 1.­15
  • 1.­18-19
  • 1.­23
  • 1.­26
  • 1.­28
  • 1.­34
  • 1.­51
  • 3.­80
  • n.­8
  • n.­31
  • n.­178
g.­300

Vaiśravaṇa

Wylie:
  • rnam thos kyi bu
Tibetan:
  • རྣམ་ཐོས་ཀྱི་བུ།
Sanskrit:
  • vaiśravaṇa

One of the Four Great Kings; a god of wealth.

Located in 4 passages in the translation:

  • 3.­111
  • 6.­69
  • g.­94
  • g.­155
g.­301

vaiśya

Wylie:
  • rje’u rigs
Tibetan:
  • རྗེའུ་རིགས།
Sanskrit:
  • vaiśya

The merchant caste in the fourfold division of the society.

Located in 6 passages in the translation:

  • 6.­27
  • 7.­1
  • 8.­37
  • 9.­6
  • 12.­7
  • 12.­10
g.­303

Varuṇa

Wylie:
  • chu lha
Tibetan:
  • ཆུ་ལྷ།
Sanskrit:
  • varuṇa

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • 1.­1
g.­304

Varuṇamati

Wylie:
  • chu lha’i blo gros
Tibetan:
  • ཆུ་ལྷའི་བློ་གྲོས།
Sanskrit:
  • varuṇamati

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • 1.­1
g.­306

Veṇuvana

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

“Bamboo Grove,” a garden in Rājagṛha and a favorite residence of the Buddha and his disciples. It was situated on land donated by King Bimbisāra of Magadha and was the first of several landholdings donated to the Buddhist community during the time of the Buddha.

Located in 9 passages in the translation:

  • 1.­1
  • 1.­10
  • 1.­18
  • 1.­52
  • 4.­9
  • 5.­10
  • g.­73
  • g.­138
  • g.­197
g.­308

victorious one

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

One of the epithets applied to a buddha or a tathāgata.

Located in 14 passages in the translation:

  • 1.­60
  • 3.­75
  • 4.­2
  • 4.­43
  • 5.­55
  • 6.­35
  • 8.­21
  • 8.­23
  • 8.­25
  • 8.­29
  • 8.­31
  • 11.­11
  • 11.­16-17
g.­309

Vidyudvalgusvarā

Wylie:
  • dbyangs snyan glog
Tibetan:
  • དབྱངས་སྙན་གློག
Sanskrit:
  • vidyudvalgusvarā

One of Māra’s daughters.

Located in 1 passage in the translation:

  • 1.­45
g.­311

Vimala

Wylie:
  • dri med
Tibetan:
  • དྲི་མེད།
Sanskrit:
  • vimala

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • 1.­1
g.­314

Virūḍhaka

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

One of the Four Great Kings.

Located in 5 passages in the translation:

  • 3.­111
  • 6.­69
  • 11.­1
  • 11.­7
  • g.­94
g.­315

Virūpākṣa

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

One of the Four Great Kings.

Located in 5 passages in the translation:

  • 3.­111
  • 6.­69
  • 11.­1
  • 11.­8
  • g.­94
g.­318

Voice of Mahābrahmā

Wylie:
  • tshangs pa chen po dbyangs dang ldan pa
Tibetan:
  • ཚངས་པ་ཆེན་པོ་དབྱངས་དང་ལྡན་པ།
Sanskrit:
  • —

A bodhisattva in the Buddha’s retinue.

Located in 8 passages in the translation:

  • h.­2
  • 6.­69-71
  • 6.­78
  • 6.­82-83
  • 6.­85
g.­320

white faction

Wylie:
  • dkar po’i phyogs
Tibetan:
  • དཀར་པོའི་ཕྱོགས།
Sanskrit:
  • śuklapakṣa

All good beings together (as opposed to the black faction of Māra); from Māra’s point of view, this is the “black faction.” The bright fortnight of the lunar month.

Located in 5 passages in the translation:

  • 3.­6
  • 6.­41
  • 12.­9
  • 12.­16
  • g.­31
g.­321

world protectors

Wylie:
  • ’jig rten skyong ba bzhi
Tibetan:
  • འཇིག་རྟེན་སྐྱོང་བ་བཞི།
Sanskrit:
  • catvāro lokapālā

See “Four Great Kings.”

Located in 15 passages in the translation:

  • 4.­57
  • 5.­3
  • 6.­50
  • 6.­73
  • 6.­82
  • 6.­84
  • 8.­1
  • 8.­9
  • 10.­2
  • 10.­4
  • 10.­6-7
  • 13.­5
  • 13.­15
  • n.­430
g.­322

worthy one

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 2 passages in the translation:

  • n.­348
  • g.­188
g.­323

yakṣa

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

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

Located in 66 passages in the translation:

  • i.­12
  • 1.­72
  • 1.­74
  • 2.­44
  • 2.­49
  • 2.­51
  • 3.­3
  • 3.­28
  • 4.­1
  • 4.­3
  • 4.­39
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  • n.­380
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  • n.­467
  • g.­23
  • g.­29
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  • g.­94
  • g.­132
  • g.­230
  • g.­288
g.­324

Yama

Wylie:
  • gshin rje
Tibetan:
  • གཤིན་རྗེ།
Sanskrit:
  • yama

The god of death and the overlord of the hell realms.

Located in 1 passage in the translation:

  • 1.­74
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    84000. The Ratnaketu Dhāraṇī (Ratna­ketu­dhāraṇī, rin po che tog gi gzungs, Toh 138). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh138/UT22084-056-006-chapter-1.Copy
    84000. (2025) The Ratnaketu Dhāraṇī (Ratna­ketu­dhāraṇī, rin po che tog gi gzungs, Toh 138). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh138/UT22084-056-006-chapter-1.Copy

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