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This rendering does not include the entire published text

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ཀླུའི་རྒྱལ་པོ་རྒྱ་མཚོས་ཞུས་པ།

The Questions of the Nāga King Sāgara (1)

Sāgara­nāga­rāja­paripṛcchā
འཕགས་པ་ཀླུའི་རྒྱལ་པོ་རྒྱ་མཚོས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa klu’i rgyal po rgya mtshos zhus pa zhes bya ba theg pa chen po’i mdo
The Noble Great Vehicle Sūtra “The Questions of the Nāga King Sāgara”
Ārya­sāgara­nāga­rāja­paripṛcchānāma­mahāyāna­sūtra

Toh 153

Degé Kangyur, vol. 58 (mdo sde, pha), folios 116.a–198.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Jinamitra
  • Prajñāvarman
  • 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 2021

Current version v 1.0.13 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 10 chapters- 10 chapters
1. Chapter One: The Setting
2. Chapter Two: Aspirations
3. Chapter Three: The Inexhaustible Casket Dhāraṇī
4. Chapter Four: The Benefits of the Inexhaustible Casket Dhāraṇī
5. Chapter Five: Prophecy
6. Chapter Six: Being Supported by the Path of the Ten Virtues
7. Chapter Seven: The Protection of the Nāgas
8. Chapter Eight: Nāga King Sāgara’s Prophecy
9. Chapter Nine: The Inherent Purity of All Phenomena
10. The Conclusion
c. Colophon
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan Canonical Texts
· Secondary Sources
g. Glossary

s.

Summary

s.­1

The Questions of the Nāga King Sāgara begins with a miracle that portends the coming of the Nāga King Sāgara to Vulture Peak Mountain in Rājagṛha. The nāga king engages in a lengthy dialogue with the Buddha on various topics pertaining to the distinction between relative and ultimate reality, all of which emphasize the primacy of insight into emptiness. The Buddha thereafter journeys to King Sāgara’s palace in the ocean and reveals details of the king’s past lives in order to introduce the inexhaustible casket dhāraṇī. In the nāga king’s palace in the ocean, he gives teachings on various topics and acts as peacemaker, addressing the ongoing conflicts between the gods and asuras and between the nāgas and garuḍas. Upon returning to Vulture Peak, the Buddha engages in dialogue with King Ajātaśatru and provides Nāga King Sāgara’s prophecy.


ac.

Acknowledgements

ac.­1

Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. The translation was produced by Timothy Hinkle, who also wrote the introduction. Andreas Doctor checked the translation against the Tibetan and edited the text.

ac.­2

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

ac.­3

The generous sponsorship of Kelvin Lee, Doris Lim, Chang Chen Hsien, Lim Cheng Cheng, Ng Ah Chon and family, Lee Hoi Lang and family, the late Lim Kim Heng, and the late Low Lily, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

i.­1

Set at Vulture Peak Mountain and in the ocean realm of the Nāga King Sāgara, The Questions of the Nāga King Sāgara covers many topics of interest to bodhisattvas, including karma and rebirth and the ultimate view of emptiness. The primary interlocutor is the eponymous Nāga King Sāgara, whose arrival at Vulture Peak Mountain is presaged by the appearance of a magical jeweled parasol covering the entire world. With the Buddha’s consent, Sāgara asks a series of questions, which are answered in sequence. Replying to a question about seeing with unobscured wisdom, the Buddha introduces a distinction between ordinary seeing and wisdom seeing, indicating that seeing with unobscured wisdom allows the bodhisattva greater perception that includes both relative and ultimate reality. At this point the Buddha’s discourse is explicitly identified by the gods, who have been listening in the sky above, as belonging to the second turning of the wheel of Dharma.


Text Body

The Translation
The Noble Great Vehicle Sūtra
The Questions of the Nāga King Sāgara

1.

Chapter One: The Setting

[F.116.a]


1.­1

Homage to all buddhas and bodhisattvas.


1.­2

Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha at Vulture Peak Mountain with a great saṅgha of eight thousand monks and with twelve thousand bodhisattvas with higher knowledge that had gathered from the worlds of the ten directions by means of their higher knowledge. Those bodhisattvas possessed all the greatest attributes. They knew the dhāraṇīs and the discourses. They delighted all beings with their eloquence. They were skilled in teaching the wisdom of the higher knowledges. They had traveled to the sublime far shore of all the perfections. They were skilled in the knowledge of the bodhisattvas’ absorptions and attainments. They were praised, commended, and lauded by all buddhas. They were skilled in the knowledge of traveling to all buddha realms through their miraculous powers. They were skilled in the knowledge of terrifying the māras. They were skilled in the knowledge of all phenomena just as they are. They were skilled in the knowledge of beings’ supreme and ordinary faculties. They were skilled in the knowledge of accomplishing the factors of awakening. They were skilled in the knowledge of correctly accomplishing the acts of venerating all the buddhas. They were unstained by any worldly phenomena and were adorned with all the ornaments of body, speech, and mind. They had donned the armor consisting of delight in great love and compassion. They could be diligent over the course of countless eons without becoming discouraged. They roared the great lion’s roar. They were not overcome by any of the arguments of their adversaries. They had been marked by the seal of the irreversible Dharma. They had been crowned with all the qualities of buddhahood. [F.116.b]


2.

Chapter Two: Aspirations

2.­1

When Nāga King Sāgara heard this, he was satisfied, elated, happy, delighted, joyful, and at ease. As a shelter for the Dharma, he offered the Blessed One a large jewel called the gem that purifies the ocean with bright light, whose value matched that of the entire trichiliocosm. [F.129.b] The light of this precious gem eclipsed even that of the sun and the moon. The entire assembly was astonished and prostrated to the Blessed One, announcing, “The appearance of a buddha is amazing. When a buddha appears, such amazing things as this are possible, and marvelous Dharma teachings also appear.”


3.

Chapter Three: The Inexhaustible Casket Dhāraṇī

3.­1

Then Nāga King Sāgara asked the Blessed One, “Blessed One, how could it be that discussions of worldly giving, restraint, vows, gentleness, going forth, emancipation, pure conduct, discipline, learning, carefulness, ascetic practices, and voluntary poverty are not the speech of the buddhas?”

3.­2

The Blessed One answered, “Nāga Lord, any teaching that is not produced to give rise to blessed buddhas and to bring about cessation and does not lead to renunciation of involvement with the three realms is worldly. It is not buddha speech. Those that fall into that category are the four concentrations, the four immeasurables, the four formless attainments, the five types of higher knowledges, the ten courses of virtuous action, and knowledge of worldly giving, discipline, patience, diligence, concentration, and insight. Also included here are knowledge of language, numbers, counting, and palmistry; knowledge of origins; knowledge of spells, medicine, and healing; and knowledge of crafts and manufacture. In this category are also those types of knowledge that involve marks, administration, material things, employment, physics, the world, and any other engagement with the three realms. All of these are not buddha speech.


4.

Chapter Four: The Benefits of the Inexhaustible Casket Dhāraṇī

4.­1

“Nāga Lord, at one point in the past, even longer than a countless eon ago, at a point so long ago that it defies reckoning or fathoming, there was an eon called Action. At that time there was a world called Constellation of Unique Attributes in which the Blessed Buddha Divine King of Brahmā’s Splendor appeared. He was a thus-gone one, a worthy one, a perfect buddha, someone learned and virtuous, [F.146.a] a well-gone one, a knower of the world, an unsurpassed charioteer who guides beings, and a teacher of gods and humans. The world Constellation of Unique Attributes was at that time well-off, vast, and happy, had abundant harvests, was delightful, had many inhabitants, and was filled with gods and humans. It was a four-continent world as large as the billion four-continent worlds in this buddha realm. Thus, one billion such four-continent worlds constituted the Blessed Thus-Gone One Divine King of Brahmā’s Splendor’s world Constellation of Unique Attributes. The extent of this world was immeasurable. In this world shone the light of precious ever-luminous vajra jewels. This world was draped with a net of jewels, hung with many silken banners, adorned with hoisted parasols, banners, and standards, and draped with great canopies. At night the sound of thousands of instruments resounded from the firmament unplayed, unstruck. The sounds of instruments and song could be heard clearly by the entire trichiliocosm. Such instruments and song did not reinforce desire, nor did they inflame attachment, aggression, delusion, and the afflictions. Rather peace, absolute peace, Dharma joy, and satisfaction issued from these sounds. By simply hearing them, all gods and humans attained mindfulness, peace, joy, and bliss, [F.146.b] and they were no longer harmed by the afflictions. Additionally, the world was flat like the palm of a hand, soft and pleasing to the touch like fabric made from feathers of the kācilindi bird. The lower realms and poor migrations were not to be found in that world. Rather, its gods and humans lived in complete purity. For the most part, everyone was inspired toward vastness and had entered the Great Vehicle. Practitioners of the vehicles of hearers and solitary buddhas were scarce. All manner of enjoyments arose simply by being imagined in the mind. These gods and humans all experienced pleasures and enjoyments‍—none suffered or was poor. The humans situated there were similar to the gods of the Heaven of Joy in their enjoyments and pleasures. The lifespan of this thus-gone one was counted as33 67.2 million years. The lifespan of the humans there was the same. Nobody failed to live out their lifespan. There were 7.2 billion bodhisattvas in the assembly of this thus-gone one; his saṅgha of hearers was immeasurable.


5.

Chapter Five: Prophecy

5.­1

Venerable Śāriputra then said to the Blessed One, [F.154.b] “Blessed One, if even beings born into the nāga realms can develop the mind set on unsurpassed and perfect awakening in this fashion, it is astounding that some people are incapable of developing the mind set on awakening.”

5.­2

The Blessed One responded, “Śāriputra, these twelve thousand nāgas went forth in the Thus-Gone One Kāśyapa’s body of teachings. They heard the message on the mind set on awakening from that thus-gone one. Not only did they hear it, but the Thus-Gone One gave them his approval. The Great Vehicle is inconceivable, and yet he expressed his approval. Still, they were distracted by nonvirtue in the following way: in order to keep a family household or a household that gives to beggars, they failed to practice discipline. As they let their discipline become impaired, once they died, they were reborn in the nāga realm. Through the cause, contributing condition, and roots of virtue of them hearing the message of the Great Vehicle and the Blessed One expressing his approval, they now hear the Great Vehicle message from me. Having heard teachings on the inexhaustible casket dhāraṇī, they are developing the mind set on unsurpassed and perfect awakening. Śāriputra, just consider this difference of intention.


6.

Chapter Six: Being Supported by the Path of the Ten Virtues

6.­1

Nāga King Sāgara then said to the Blessed One, “Blessed One, out of care for us, to benefit many beings, to bring many beings happiness, and out of love for the world, I beg you to take tomorrow’s midday meal in the ocean. Blessed One, the ocean is home to limitless beings such as gods, nāgas, yakṣas, gandharvas, asuras, and other species of animals. If they see the Thus-Gone One, they will develop roots of virtue. By hearing the sublime Dharma, they will comprehend how there can be an end to beginningless saṃsāra. My royal nāga realm will flourish, [F.159.a] and the world and its gods will be unable to defeat us. In this way, the Thus-Gone One could demonstrate the eminence of the buddhas and explain the Dharma that describes the factors of awakening in relation to me.”


7.

Chapter Seven: The Protection of the Nāgas

7.­1

Nāga King Sāgara then said to the Blessed One, “Blessed One, through what Dharma door should bodhisattvas enter such that not only do they abandon all the flaws of previous karmic obscuration, but, having abandoned all karmic obscuration, they proceed to become distinguished persons? What Dharma door should they enter?”

7.­2

The Blessed One answered, “Nāga Lord, the continuity of all karmic obscuration is severed by a single quality. What is this single quality? It is to abide by one’s vows and, should a fault occur, to confess it. [F.170.a] Nāga Lord, the continuity of karmic obscuration is severed by two qualities. What are these two? They are to discriminate the Dharma accurately and to not have preconceptions about what is presently arising. Nāga Lord, the continuity of karmic obscuration is severed by three qualities. What are these three? They are the discrimination of the consciousness that engages conditional phenomena, the discrimination of phenomena that are neither new nor old, and the discrimination of phenomena that are naturally without affliction. Nāga Lord, the continuity of karmic obscuration is severed by four qualities. What are these four? They are certainty in emptiness, abiding in the absence of marks, freedom from wishing, and unconditioned consciousness. Nāga Lord, the continuity of karmic obscuration is severed by five qualities. What are these five? They are the nonexistence of self, the nonexistence of a being, the nonexistence of a life principle, the nonexistence of personhood, and the nonexistence of life. Nāga Lord, the continuity of karmic obscuration is severed by six qualities. What are these six? They are aspiration, trust, certainty, confidence, discerning the real, and engaging in actions motivated by the pure motivation. These six qualities sever the continuity of karmic obscuration.”


8.

Chapter Eight: Nāga King Sāgara’s Prophecy

8.­1

The four garuḍas, the kings of the birds, heard of the Thus-Gone One’s blessing and were displeased. With due haste, they made their way to where the Blessed One was. Arriving, they bowed their heads before the Blessed One, encircled him three times, and asked, “Blessed One, if we do not kill our prey, what shall we do?”

8.­2

The Blessed One answered, “Friends, four types of food will lead one to be reborn as a hell being, an animal, or a resident of the realms of the Lord of Death. What are these four? Friends, any food that involves taking a being’s life, harming another being, or supporting oneself through taking the life of another is the first type of food that will lead one to be reborn as a hell being, an animal, or a resident of the realms of the Lord of Death. Furthermore, friends, any food that involves stealing, destroying another’s livelihood, or striking someone with a club, sword, weapon, or tool is the second type of food that will lead one to be reborn as a hell being, an animal, or a resident of the realms of the Lord of Death. Friends, any food that involves deceit, disrespect, or harming another, or that involves making a show of having genuine conduct while having degenerate behavior, [F.181.a] discipline, view, livelihood, or wrong and inappropriate qualities is the third type of food that will lead one to be reborn as a hell being, an animal, or a resident of the realms of the Lord of Death. Friends, any food that involves falsely claiming to be a teacher when one is not, claiming to be living appropriately when one is not, claiming to be a mendicant when one is not, or claiming to observe pure conduct when one is not, is the fourth type of food that will lead one to be reborn as a hell being, an animal, or a resident of the realms of the Lord of Death. Friends, I can teach the Dharma because I have genuinely desisted from partaking of these four types of food.


9.

Chapter Nine: The Inherent Purity of All Phenomena

9.­1

King Ajātaśatru then remarked to the Blessed One, “Blessed One, all phenomena accord with their causes. When they are produced, they have the characteristic of arising. They come into being just as they are desired. Blessed One, the conduct of awakening is infinite. In this regard, for as long as bodhisattvas have not taken hold of a buddha realm replete with all supreme aspects, they will engage in bodhisattva conduct. Blessed One, [F.189.b] all bodhisattvas will purify buddha realms just like Nāga King Sāgara.”


10.

The Conclusion

10.­1

The Blessed One [F.194.a] then addressed all the bodhisattvas, saying, “Sublime beings, you must uphold this sūtra to ensure that the Thus-Gone One’s awakening will remain for a long time. Who among you is enthusiastic about upholding this sūtra?”

10.­2

Twenty thousand bodhisattvas and ten thousand gods then rose from their seats. Bowing with palms joined toward the Blessed One, they said, “Blessed One, we commit to upholding this sūtra in this way. We will propagate it.”


c.

Colophon

c.­1

It was translated, proofed, and finalized by the Indian preceptors Jinamitra and Prajñāvarman and the editor-translator Bandé Yeshé Dé and others.


n.

Notes

n.­1
This part of the text has been translated and discussed by Diana Paul (1979). Paul also points out a similar episode in The Teaching of Vimalakīrti (Vimalakīrti­nirdeśa, Toh 176), 6.12–6.43, where Śāriputra challenges a goddess for the same reasons and is soundly defeated.
n.­2
For English translations of Toh 154 and Toh 155, see Dharmachakra Translation Committee, trans. The Questions of the Nāga King Sāgara (2), 2020; and Sakya Pandita Translation Group, trans. The Questions of the Nāga King Sāgara (3), 2011.
n.­3
佛說海龍王經 (Foshuo hailong wang jing).
n.­4
Denkarma, folio 297.a.6. See also Herrmann-Pfandt 2008, page 55, number 96.
n.­5
Phangthangma, page 7.
n.­6
For references, see Herrmann-Pfandt 2008, page 55, number 96.
n.­7
Ratna­karaṇḍodghāṭa­nāma­madhyamakopadeśa, (Tib. dbu ma’i man ngag rin po che’i za ma tog kha phye ba, Toh 3930). For a recent translation of this text, see Apple (2019).
n.­8
The sūtra is cited to this effect in Rangjung Dorjé’s zab mo nang gi don rnam par bshad pa’i bstan bcos kyi tshig don gsal bar byed pa’i legs bshad nor bu rin po che’i phreng ba and Gorampa Sönam Sengé’s sdom gsum rab dbye’i spyi don yid bzhin nor bu.
n.­33
bsgras pa reads as bsgres pa in the Yongle, Kangxi, Lithang, Narthang, Choné, and Lhasa Kangyurs.

b.

Bibliography

Tibetan Canonical Texts

klu’i rgyal po rgya mtshos zhus pa (Sāgara­nāga­rāja­paripṛcchā). Toh 153, Degé Kangyur vol. 58 (mdo sde, pha), folios 116.a–198.a.

’phags pa klu’i rgyal po rgya mtshos zhus pa zhes bye 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. 58, 303–518.

’phags pa klu’i rgyal po rgya mtshos zhus pa zhes bye ba theg pa chen po’i mdo. Stok Palace Kangyur vol. 66 (mdo sde, ba), folios 166.a.–282.a.

dri med grags pas bstan pa (Vimalakīrti­nirdeśa). Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.a. English translation in Thurman (2017).

phung po gsum pa’i mdo (Triskandhaka­sūtra). Toh 284, Degé Kangyur vol. 68 (mdo sde, ya), folios 57.a–77.a.

pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag [Denkarma]. Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

klu’i rgyal po rgya mtshos zhus pa (Sāgara­nāga­rāja­paripṛcchā). Toh 154, Degé Kangyur vol. 58 (mdo sde, pha), folios 198.b–205.a. English translation in Dharmachakra Translation Committee (2020b).

klu’i rgyal po rgya mtshos zhus pa (Sāgara­nāga­rāja­paripṛcchā). Toh 155, Degé Kangyur vol. 58 (mdo sde, pha), folios 205.a–205.b. English translation in Sakya Pandita Translation Group (2011).

Atiśa. dbu ma’i man ngag rin po che’i za ma tog kha phye ba (Ratna­karaṇdodghāta­nāma­madhyamakopadeśa). Toh 3930, Degé Tengyur vol. 110 (dbu ma, ki), folios 96.b–116.b. .

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

Secondary Sources

Apple, James. Jewels of the Middle Way: The Madhyamaka Legacy of Atiśa and His Early Tibetan Followers. Somerville: Wisdom Publications, 2019.

Dharmachakra Translation Committee, trans. (2020b). The Questions of the Nāga King Sāgara (2) (Sāgaranāgarājaparipṛcchā, Toh 154). 84000: Translating the Words of the Buddha, 2020.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary, Volume II: Dictionary. Delhi: Motilal Banarsidass, 1993.

Gorampa Sönam Sengé (go rams pa bsod nams seng ge). sdom gsum rab dbye’i spyi don yid bzhin nor bu. In gsung ’bum bsod nams seng ge, vol. 9 (ta), 437–603. Degé: rdzong sar khams bye’i slob gling, 2004–14. BDRC W1PD1725.

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

Paul, Diana, and Frances Wilson. Women in Buddhism: Images of the Feminine in the Mahāyāna Tradition. University of California Press, 1979.

Sakya Pandita Translation Group, trans. The Questions of the Nāga King Sāgara (3) (Sāgara­nāga­rāja­paripṛcchā, Toh 155). 84000: Translating the Words of the Buddha, 2011.

Śikṣāsamuccaya. GRETIL edition input by Mirek Rozehnahl, March 17, 2017.

Thurman, Robert A. F., trans. The Teaching of Vimalakīrti (Vimalakīrti­nirdeśa, Toh 176). 84000: Translating the Words of the Buddha, 2017.


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

Ābhāsvara

Wylie:
  • ’od gsal
Tibetan:
  • འོད་གསལ།
Sanskrit:
  • ābhāsvara

A god, king in the Luminous Heaven.

Located in 1 passage in the translation:

  • 1.­4
g.­2

Abhirati

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

The celestial realm of the Thus-Gone One Akṣobhya in the east.

Located in 2 passages in the translation:

  • 6.­24
  • 8.­25
g.­3

absorption

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

A synonym for meditation, this refers to the state of deep meditative immersion that results from different modes of Buddhist practice.

Located in 20 passages in the translation:

  • 1.­2
  • 1.­38
  • 1.­42
  • 1.­44
  • 1.­69
  • 2.­8
  • 3.­39
  • 4.­5
  • 4.­10
  • 5.­24
  • 6.­25
  • 7.­16
  • 7.­73
  • 8.­39-40
  • g.­29
  • g.­35
  • g.­66
  • g.­83
  • g.­85
g.­8

affliction

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 32 passages in the translation:

  • 1.­11
  • 1.­35
  • 1.­37
  • 1.­41
  • 1.­46
  • 1.­59
  • 1.­65
  • 2.­4
  • 2.­20
  • 3.­17
  • 3.­38-41
  • 4.­1
  • 4.­12
  • 4.­25
  • 5.­15
  • 5.­30
  • 6.­11
  • 6.­28
  • 6.­33
  • 6.­39
  • 6.­72
  • 7.­2
  • 7.­27
  • 7.­41-43
  • 7.­46
  • 8.­17
  • g.­222
g.­9

aggregates

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

See “five aggregates.”

Located in 9 passages in the translation:

  • 2.­5
  • 3.­3
  • 6.­45
  • 9.­6
  • 10.­19
  • g.­68
  • g.­188
  • g.­220
  • g.­273
g.­11

Ajātaśatru

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

King of Magadha, son of the king Bimbisāra. As a prince, he befriended Devadatta, who convinced him to kill his father and take the throne for himself. After his father's death he was tormented with guilt and became a follower of the Buddha. He supported the compilation of the Buddha’s teachings during the First Council in Rājagṛha, and also built a stūpa for the Buddha's relics.

Located in 10 passages in the translation:

  • s.­1
  • 8.­37-38
  • 8.­41
  • 9.­1
  • 9.­3-4
  • 9.­9
  • 10.­44
  • g.­238
g.­22

applications of mindfulness

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

Four contemplations on (1) the body, (2) feelings, (3) mind, and (4) phenomena. These four contemplations are part of the thirty-seven factors of awakening.

Located in 6 passages in the translation:

  • 1.­44
  • 3.­3
  • 3.­39
  • 3.­44
  • 6.­72
  • g.­76
g.­24

ascetic practices

Wylie:
  • sbyangs pa’i yon tan
Tibetan:
  • སྦྱངས་པའི་ཡོན་ཏན།
Sanskrit:
  • dhūtaguṇa

An optional set of thirteen practices (with some variations among sources) that monastics can adopt in order to cultivate greater detachment. They consist of (1) wearing patched robes made from discarded cloth rather than from cloth donated by laypeople; (2) wearing only three robes; (3) going for alms; (4) not omitting any house while on the alms round, rather than begging only at those houses known to provide good food; (5) eating only what can be eaten in one sitting; (6) eating only food received in the alms bowl, rather than more elaborate meals presented to the Saṅgha; (7) refusing more food after indicating one has eaten enough; (8) dwelling in the forest; (9) dwelling at the foot of a tree; (10) dwelling in the open air, using only a tent made from one’s robes as shelter; (11) dwelling in a charnel ground; (12) being satisfied with whatever dwelling one has; and (13) sleeping in a sitting position without ever lying down.

Located in 6 passages in the translation:

  • 1.­20
  • 1.­42-44
  • 2.­16
  • 3.­1
g.­25

asura

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

Definition from the 84000 Glossary of Terms:

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

Located in 39 passages in the translation:

  • s.­1
  • i.­3
  • 1.­4
  • 1.­54
  • 1.­71
  • 3.­41
  • 4.­10
  • 5.­15
  • 5.­31
  • 6.­1
  • 6.­4
  • 6.­19
  • 6.­23
  • 6.­26
  • 6.­35
  • 6.­41-42
  • 6.­47
  • 7.­5-7
  • 7.­10
  • 7.­12
  • 7.­19
  • 7.­31
  • 7.­70-72
  • 7.­74
  • 8.­12
  • 8.­31
  • 8.­40
  • 10.­44
  • g.­237
  • g.­271
  • g.­289
  • g.­303
  • g.­317
  • g.­342
g.­26

attainment

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

A technical term referring to a meditative state attained through the practice of concentration. Usually a reference to the nine gradual attainments (navānupūrvavihārasamāpatti, mthar gyis gnas pa’i snyoms par ’jug pa dgu) that include the four attainments of the form realm, the four formless attainments, and the attainment of the state of cessation. (The word “attainment” is also used here to translate non-technical words that have the sense of “obtain” or “acquire.”)

Located in 8 passages in the translation:

  • 1.­2
  • 1.­61
  • 2.­8
  • 3.­39
  • 8.­40
  • g.­88
  • g.­91
  • g.­279
g.­29

bases of miraculous absorption

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

Four types of absorption related respectively to intention, diligence, attention, and analysis.

Located in 8 passages in the translation:

  • 3.­3
  • 3.­39
  • 3.­44
  • 4.­5
  • 4.­33
  • 6.­14
  • 6.­72
  • g.­76
g.­31

blessed one

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavān
  • 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 167 passages in the translation:

  • 1.­2
  • 1.­5-9
  • 1.­18-21
  • 1.­73
  • 2.­1-3
  • 2.­12-16
  • 2.­18-19
  • 3.­1-2
  • 3.­46
  • 4.­3-5
  • 4.­7
  • 4.­27
  • 4.­53
  • 5.­1-2
  • 5.­4-5
  • 5.­7-8
  • 5.­10-13
  • 5.­15-18
  • 5.­20
  • 5.­22-23
  • 5.­26
  • 5.­30
  • 5.­36-37
  • 6.­1-2
  • 6.­4
  • 6.­6
  • 6.­9
  • 6.­15
  • 6.­18-26
  • 6.­41-44
  • 7.­1-8
  • 7.­12
  • 7.­25-26
  • 7.­31
  • 7.­66
  • 7.­68-76
  • 7.­79-81
  • 8.­1-2
  • 8.­4-11
  • 8.­22-26
  • 8.­31-39
  • 8.­41-42
  • 8.­45
  • 8.­52
  • 9.­1-2
  • 9.­9-10
  • 9.­12
  • 10.­1-33
  • 10.­36-37
  • 10.­41-44
g.­32

Brahmā

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

A high-ranking deity presiding over a divine world where other beings consider him the creator; 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 deities (the other being Indra/Śakra) that are said to have first exhorted 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 multiple universes and world systems, there are also multiple Brahmās presiding over them.

Located in 20 passages in the translation:

  • 1.­4
  • 1.­12
  • 3.­39
  • 3.­41
  • 4.­7
  • 4.­37-38
  • 5.­18
  • 5.­31
  • 6.­11
  • 6.­23
  • 6.­26
  • 6.­37
  • 6.­42
  • 6.­46-47
  • 6.­56
  • 8.­15
  • g.­34
  • g.­291
g.­34

Brahmā world

Wylie:
  • tshangs pa’i ’jig rten
Tibetan:
  • ཚངས་པའི་འཇིག་རྟེན།
Sanskrit:
  • brahmaloka

The heaven of Brahmā, usually located just above the desire realm as one of the first levels of the form realm and equated with the state that one achieves in the first meditative concentration (dhyāna).

Located in 3 passages in the translation:

  • 5.­12
  • 6.­59
  • g.­87
g.­35

branches of awakening

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

Mindfulness, discrimination, diligence, joy, ease, absorption, and equanimity.

Located in 6 passages in the translation:

  • 3.­3
  • 3.­39
  • 3.­44
  • 6.­14
  • 6.­72
  • g.­76
g.­45

Constellation of Unique Attributes

Wylie:
  • khyad par gyi yon tan bkod pa bsdus pa
Tibetan:
  • ཁྱད་པར་གྱི་ཡོན་ཏན་བཀོད་པ་བསྡུས་པ།
Sanskrit:
  • —

The realm of the Buddha Divine King of Brahmā’s Splendor

Located in 1 passage in the translation:

  • 4.­1
g.­52

defilement

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

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

Located in 12 passages in the translation:

  • 1.­51-53
  • 1.­57
  • 1.­67
  • 1.­71
  • 4.­7
  • 9.­9
  • g.­8
  • g.­125
  • g.­308
  • g.­314
g.­54

dhāraṇī

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

An incantation, spell, or mnemonic formula that distils essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. It also has the sense of “retention,” referring to the special capacity of practitioners to memorize and recall detailed teachings.

Located in 66 passages in the translation:

  • s.­1
  • i.­2
  • 1.­2
  • 3.­8-27
  • 3.­30
  • 3.­37-38
  • 3.­41-43
  • 3.­45-46
  • 4.­5-10
  • 4.­12-26
  • 4.­28
  • 4.­30-31
  • 4.­33
  • 4.­37
  • 4.­39
  • 4.­45
  • 4.­47
  • 4.­50-53
  • 5.­2
  • 7.­22
g.­59

Divine King of Brahmā’s Splendor

Wylie:
  • tshangs pa’i dpal lha’i rgyal po
Tibetan:
  • ཚངས་པའི་དཔལ་ལྷའི་རྒྱལ་པོ།
Sanskrit:
  • —

A buddha.

Located in 7 passages in the translation:

  • 4.­1-4
  • 4.­8
  • g.­45
  • g.­225
g.­76

factors of awakening

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

Thirty-seven practices that lead the practitioner to the awakened state: the four applications of mindfulness, the four correct abandonments, the four bases of miraculous absorption, the five faculties, the five powers, the eightfold path, and the seven branches of awakening.

Located in 6 passages in the translation:

  • 1.­2
  • 1.­58
  • 3.­8
  • 3.­39
  • 6.­1
  • g.­22
g.­77

faculties

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

Refers to the “five faculties” and, more generally, the sense faculties and other capacities of beings.

Located in 18 passages in the translation:

  • 1.­2
  • 1.­14
  • 1.­65
  • 1.­67
  • 3.­3
  • 3.­44
  • 5.­19
  • 5.­29
  • 6.­14
  • 6.­38
  • 6.­58
  • 6.­69
  • 9.­11
  • g.­52
  • g.­63
  • g.­68
  • g.­273
  • g.­308
g.­81

five aggregates

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

The five aggregates of form, sensation, ideation, formation, and consciousness. On the individual level, the five aggregates refer to the basis upon which the mistaken idea of a self is projected. They are referred to as the “bases for appropriation” (Skt. upādāna) insofar as all conceptual grasping arises based on these aggregates.

Located in 3 passages in the translation:

  • 1.­39
  • 1.­64
  • g.­9
g.­83

five faculties

Wylie:
  • dbang po lnga
Tibetan:
  • དབང་པོ་ལྔ།
Sanskrit:
  • pañcendriya

Faith, diligence, mindfulness, absorption, and knowledge.

Located in 5 passages in the translation:

  • 3.­39
  • 6.­72
  • g.­76
  • g.­77
  • g.­139
g.­87

four abodes of Brahmā

Wylie:
  • tshangs pa’i gnas pa bzhi
Tibetan:
  • ཚངས་པའི་གནས་པ་བཞི།
Sanskrit:
  • caturbrahmavihāra

The four qualities that are said to result in rebirth in the Brahmā World. They are limitless loving kindness, compassion, joy, and equanimity.

Located in 2 passages in the translation:

  • 3.­39
  • g.­93
g.­88

four concentrations

Wylie:
  • bsam gtan bzhi
Tibetan:
  • བསམ་གཏན་བཞི།
Sanskrit:
  • caturdhyāna

The four progressive levels of concentration of the form realm that culminate in pure one-pointedness of mind, and are a requirement for cultivation of the five or six types of higher knowledges, and so on. These are part of the nine gradual attainments.

Located in 1 passage in the translation:

  • 3.­2
g.­89

four correct abandonments

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

Four types of effort consisting in abandoning existing negative mind states, abandoning the production of such states, giving rise to virtuous mind states that are not yet produced, and letting those states continue.

Located in 2 passages in the translation:

  • 3.­39
  • g.­76
g.­91

four formless attainments

Wylie:
  • gzugs med pa’i snyoms par ’jug pa bzhi
Tibetan:
  • གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ་བཞི།
Sanskrit:
  • caturārūpyasamāpatti

These comprise the attainments of (1) the sense field of infinite space, (2) the sense field of infinite consciousness, (3) the sense field of nothing-at-all, and (4) the sense field of neither perception nor non-perception.

Located in 3 passages in the translation:

  • 1.­58
  • 3.­2
  • g.­26
g.­92

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 4 passages in the translation:

  • 1.­4
  • g.­162
  • g.­337
  • g.­351
g.­93

four immeasurables

Wylie:
  • tshad med bzhi
Tibetan:
  • ཚད་མེད་བཞི།
Sanskrit:
  • caturpramāṇa

These are four attitudes and qualities to be cultivated, namely: (1) loving kindness, (2) compassion, (3) empathetic joy, and (4) equanimity. Also known as the four abodes of Brahmā.

Located in 1 passage in the translation:

  • 3.­2
g.­100

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 16 passages in the translation:

  • 1.­4
  • 1.­54
  • 1.­71
  • 4.­10
  • 6.­1
  • 6.­23
  • 6.­26
  • 6.­41-42
  • 6.­47
  • 7.­67
  • 8.­31
  • 8.­40
  • 10.­44
  • g.­92
  • g.­186
g.­101

garuḍa

Wylie:
  • mkha’ lding
Tibetan:
  • 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 23 passages in the translation:

  • s.­1
  • i.­3
  • 1.­4
  • 1.­54
  • 1.­71
  • 4.­10
  • 6.­23
  • 6.­26
  • 6.­35
  • 6.­41-42
  • 6.­47
  • 7.­74-75
  • 8.­1
  • 8.­4-6
  • 8.­31
  • g.­181
  • g.­209
  • g.­297
  • g.­301
g.­105

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 95 passages in the translation:

  • s.­1
  • i.­1
  • i.­3
  • i.­6
  • 1.­4-5
  • 1.­12-13
  • 1.­36
  • 1.­40
  • 1.­54
  • 1.­71-73
  • 2.­18
  • 2.­20
  • 3.­41
  • 4.­1
  • 4.­7
  • 4.­10
  • 4.­13
  • 5.­8
  • 5.­15
  • 5.­20-21
  • 5.­23
  • 5.­25
  • 5.­27
  • 6.­1
  • 6.­7
  • 6.­12
  • 6.­19
  • 6.­23
  • 6.­25-26
  • 6.­35
  • 6.­37
  • 6.­40
  • 6.­42
  • 6.­46-47
  • 6.­51
  • 6.­54
  • 6.­56-57
  • 6.­60
  • 6.­73
  • 7.­24
  • 7.­67
  • 7.­70
  • 7.­72
  • 7.­74
  • 8.­12
  • 8.­18
  • 8.­27
  • 8.­30-31
  • 8.­42
  • 8.­49
  • 8.­52-54
  • 9.­10
  • 9.­17-18
  • 9.­34
  • 9.­52
  • 10.­2
  • 10.­19-24
  • 10.­30
  • 10.­37
  • 10.­41
  • 10.­44
  • g.­1
  • g.­32
  • g.­33
  • g.­63
  • g.­73
  • g.­74
  • g.­122
  • g.­123
  • g.­155
  • g.­165
  • g.­213
  • g.­215
  • g.­263
  • g.­284
  • g.­290
  • g.­291
  • g.­317
g.­110

Great Vehicle

Wylie:
  • theg pa chen po
Tibetan:
  • ཐེག་པ་ཆེན་པོ།
Sanskrit:
  • mahāyāna

When the Buddhist teachings are classified according to their power to lead beings to an awakened state, a distinction is made between the teachings of the Lesser Vehicle, which emphasizes the individual’s own freedom from cyclic existence as the primary motivation and goal, and those of the Great Vehicle, which emphasizes altruism and has the liberation of all sentient beings as the principal objective. As the term “Great Vehicle” implies, the path followed by bodhisattvas is analogous to a large carriage that can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner. See also “Lesser Vehicle.”

Located in 13 passages in the translation:

  • i.­4
  • 1.­73
  • 3.­19
  • 3.­39
  • 4.­1-2
  • 5.­2
  • 5.­8
  • 7.­6
  • 7.­80
  • 10.­45
  • g.­119
  • g.­163
g.­113

hearer

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

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 24 passages in the translation:

  • 1.­33
  • 1.­54-55
  • 1.­57
  • 1.­59
  • 1.­64
  • 2.­8
  • 3.­4
  • 3.­18
  • 4.­1
  • 4.­7
  • 5.­23-24
  • 6.­19
  • 6.­23
  • 6.­49
  • 7.­35
  • 7.­49
  • 8.­40
  • g.­163
  • g.­216
  • g.­287
  • g.­319
  • g.­352
g.­119

Heaven of Joy

Wylie:
  • dga’ ldan gyi gnas
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན་གྱི་གནས།
  • 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 4 passages in the translation:

  • 1.­4
  • 4.­1
  • 7.­21
  • g.­266
g.­125

higher knowledge

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

A category of extrasensory perception gained through spiritual practice, in the Buddhist presentation consisting of five types: miraculous abilities, divine eye, divine ear, knowledge of others’ minds, and recollection of past lives. A sixth, knowing that all defilements have been eliminated, is often added.

Located in 17 passages in the translation:

  • 1.­2
  • 1.­20
  • 1.­40
  • 1.­51
  • 1.­54
  • 1.­56-58
  • 1.­67
  • 3.­2
  • 3.­20
  • 3.­39
  • 4.­5
  • 6.­60
  • 8.­53-54
  • g.­88
g.­139

insight

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

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is also one of the five faculties.

Located in 40 passages in the translation:

  • 1.­13
  • 1.­32
  • 1.­35
  • 1.­38
  • 1.­44
  • 1.­58
  • 1.­65
  • 2.­3-10
  • 3.­2
  • 3.­9
  • 3.­11
  • 3.­13
  • 3.­22
  • 3.­25
  • 3.­38
  • 3.­40
  • 3.­43
  • 4.­5
  • 4.­9
  • 4.­12
  • 4.­32
  • 5.­28
  • 6.­13
  • 6.­28
  • 6.­54
  • 6.­71
  • 7.­16
  • 8.­14
  • 8.­23
  • 9.­11
  • g.­219
  • g.­282
  • g.­308
g.­149

Jinamitra

Wylie:
  • dzi na mi tra
Tibetan:
  • ཛི་ན་མི་ཏྲ།
Sanskrit:
  • jinamitra

Definition from the 84000 Glossary of Terms:

Jinamitra was invited to Tibet during the reign of King Tri Songdetsen (khri srong lde btsan, r. 742–98 ᴄᴇ) and was involved with the translation of nearly two hundred texts, continuing into the reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary.

Located in 2 passages in the translation:

  • i.­8
  • c.­1
g.­154

Kāśyapa

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

A previous buddha.

Located in 2 passages in the translation:

  • 5.­2
  • 5.­5
g.­162

kumbhāṇḍa

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

A class of dwarf beings subordinate to Virūḍhaka, one of the Four Great Kings, associated with the southern direction. The name uses a play on the word āṇḍa, which means “egg” but is also a euphemism for a testicle. Thus, they are often depicted as having testicles as big as pots (from khumba, or “pot”).

Located in 2 passages in the translation:

  • 6.­35
  • g.­92
g.­163

Lesser Vehicle

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

This is a collective term used by proponents of the Great Vehicle to refer to the hearer vehicle (śrāvakayāna) and solitary buddha vehicle (pratyeka­buddha­yāna). The name stems from their goal‍—i.e. nirvāṇa and personal liberation‍—being seen as small or lesser than the goal of the Great Vehicle‍—i.e. buddhahood and the liberation of all sentient beings. See also “Great Vehicle.”

Located in 3 passages in the translation:

  • 1.­34
  • 7.­11
  • g.­110
g.­173

Lord of Death

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

From Vedic times, the Lord of Death who directs the departed into the next realm of rebirth.

Located in 1 passage in the translation:

  • 8.­2
g.­174

lower realms

Wylie:
  • ngan ’gro
Tibetan:
  • ངན་འགྲོ།
Sanskrit:
  • durgati

The realms of hell beings, pretas, and animals.

Located in 11 passages in the translation:

  • 1.­20
  • 1.­22
  • 1.­65
  • 1.­72
  • 3.­24
  • 4.­1
  • 5.­25
  • 6.­25
  • 6.­48
  • 6.­51
  • 8.­30
g.­188

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 24 passages in the translation:

  • 1.­2
  • 1.­15
  • 1.­20
  • 1.­64
  • 2.­16
  • 3.­17
  • 3.­38
  • 4.­12
  • 4.­34
  • 6.­39
  • 6.­55
  • 6.­71
  • 7.­27
  • 8.­15
  • 8.­54
  • 9.­11
  • 9.­13
  • 10.­14
  • 10.­17
  • 10.­32-33
  • 10.­35
  • g.­189
  • g.­269
g.­191

mark

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

Can refer both to a physical mark or trait and to the data of perception.

Located in 27 passages in the translation:

  • 1.­34
  • 1.­50
  • 1.­56
  • 1.­58
  • 1.­65
  • 2.­10
  • 2.­15
  • 2.­19
  • 3.­2-3
  • 4.­2
  • 4.­17
  • 4.­26
  • 6.­46
  • 6.­53
  • 6.­71
  • 7.­2
  • 7.­27
  • 7.­63
  • 8.­13
  • 8.­34
  • 8.­53
  • 9.­7
  • 9.­28
  • 10.­11
  • g.­315
  • g.­316
g.­205

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 254 passages in the translation:

  • s.­1
  • i.­1-5
  • i.­7
  • i.­9
  • 1.­4
  • 1.­8-9
  • 1.­18-37
  • 1.­40-56
  • 1.­58-71
  • 2.­1-5
  • 2.­10-11
  • 2.­13-20
  • 3.­1-27
  • 3.­30
  • 3.­37-38
  • 3.­41-43
  • 3.­45-46
  • 4.­1-3
  • 4.­8-10
  • 4.­12-18
  • 4.­23-26
  • 4.­53
  • 5.­1-2
  • 5.­4-12
  • 5.­15
  • 5.­20
  • 5.­22
  • 5.­26
  • 5.­36
  • 6.­1-2
  • 6.­4-8
  • 6.­18
  • 6.­20-24
  • 6.­26
  • 6.­35
  • 6.­41-42
  • 6.­44-49
  • 6.­51-61
  • 6.­71
  • 6.­73
  • 7.­1-4
  • 7.­25-32
  • 7.­67
  • 7.­69
  • 7.­74-81
  • 8.­4
  • 8.­9
  • 8.­31-37
  • 8.­40-41
  • 8.­51-52
  • 9.­1
  • 9.­3-6
  • 9.­8-9
  • 9.­12
  • 10.­41
  • 10.­44-45
  • n.­16
  • g.­7
  • g.­21
  • g.­23
  • g.­36
  • g.­57
  • g.­58
  • g.­75
  • g.­78
  • g.­92
  • g.­101
  • g.­104
  • g.­108
  • g.­129
  • g.­132
  • g.­138
  • g.­166
  • g.­208
  • g.­221
  • g.­227
  • g.­230
  • g.­259
  • g.­306
  • g.­332
  • g.­338
  • g.­340
g.­219

perfection

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

This term is used to refer to the main trainings of a bodhisattva. Because these trainings, when brought to perfection, lead one to transcend saṃsāra and reach the full awakening of a buddha, they receive the Sanskrit name pāramitā, meaning “perfection” or “gone to the farther shore.” Most commonly listed as six: generosity, discipline, patience, diligence, concentration, and insight. They are also often listed as ten by adding: skillful means, prayer, strength, and knowledge.

Located in 12 passages in the translation:

  • 1.­2
  • 1.­67
  • 3.­8
  • 3.­15
  • 3.­26
  • 3.­39-40
  • 3.­43
  • 8.­14
  • 8.­53
  • 9.­36
  • g.­139
g.­224

Prajñāvarman

Wylie:
  • pra dz+nyA barma
Tibetan:
  • པྲ་ཛྙཱ་བརྨ།
Sanskrit:
  • prajñāvarman

A Bengali paṇḍita resident in Tibet during the late eighth/early ninth centuries. Arriving in Tibet on an invitation from the Tibetan king, he assisted in the translation of numerous canonical scriptures. He is also the author of a few philosophical commentaries contained in the Tibetan Tengyur (bstan ’gyur) collection.

Located in 2 passages in the translation:

  • i.­8
  • c.­1
g.­238

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 5 passages in the translation:

  • s.­1
  • 1.­2
  • 8.­37
  • g.­11
  • g.­347
g.­259

Sāgara

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

A nāga king.

Located in 73 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­4-5
  • i.­7
  • 1.­8-9
  • 1.­18-21
  • 2.­1-3
  • 3.­1
  • 3.­46
  • 4.­53
  • 5.­4
  • 5.­7
  • 5.­10-12
  • 5.­26
  • 5.­36
  • 6.­1-2
  • 6.­4-8
  • 6.­18
  • 6.­20-24
  • 6.­41-42
  • 6.­44
  • 7.­1
  • 7.­3
  • 7.­31
  • 7.­75-79
  • 8.­9
  • 8.­31-33
  • 8.­35
  • 8.­37
  • 8.­41
  • 8.­51-52
  • 9.­1
  • 9.­3-4
  • 9.­6
  • 9.­9
  • 9.­12
  • 10.­41
  • 10.­44-45
  • n.­16
  • g.­7
  • g.­58
  • g.­104
  • g.­227
  • g.­230
g.­263

Śakra

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

The lord of the gods, also known as Indra, he 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.

Located in 18 passages in the translation:

  • i.­3
  • i.­6
  • 1.­4
  • 3.­41
  • 4.­7
  • 4.­37
  • 6.­7
  • 6.­23
  • 6.­26
  • 6.­42
  • 6.­47
  • 7.­70
  • 10.­30
  • 10.­32
  • g.­32
  • g.­122
  • g.­155
  • g.­336
g.­268

Śāriputra

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

One of the closest disciples of the Buddha, known for his pure discipline and, of the disciples, considered foremost in wisdom.

Located in 3 passages in the translation:

  • 5.­1-2
  • n.­1
g.­280

solitary buddha

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

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyeka­buddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

Located in 16 passages in the translation:

  • 1.­33
  • 1.­54-55
  • 1.­57
  • 1.­59
  • 1.­64
  • 2.­8
  • 2.­14
  • 3.­4
  • 3.­18
  • 4.­1
  • 6.­49
  • 6.­73
  • 10.­7
  • g.­163
  • g.­319
g.­294

Sumeru

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

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • 6.­16
  • g.­263
g.­307

ten courses of virtuous action

Wylie:
  • dge ba bcu’i las kyi lam
Tibetan:
  • དགེ་བ་བཅུའི་ལས་ཀྱི་ལམ།
Sanskrit:
  • daśakuśala­karmapatha

See “ten virtues.”

Located in 7 passages in the translation:

  • 1.­22
  • 3.­2
  • 3.­39
  • 6.­50
  • 6.­71
  • 6.­73
  • 8.­23
g.­309

ten virtues

Wylie:
  • dge ba bcu
Tibetan:
  • དགེ་བ་བཅུ།
Sanskrit:
  • daśakuśala

Abstaining from: killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh words, gossiping, covetousness, ill will, and wrong views. These are collectively called the “ten courses of virtuous action” (daśakuśalakarmapatha).

Located in 2 passages in the translation:

  • 6.­73
  • g.­307
g.­317

three realms

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

The three realms are the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (ārūpyadhātu), i.e., the three worlds that make up saṃsāra. The first is composed of the six classes of beings (gods, asuras, humans, animals, hungry spirits, and hell beings), whereas the latter two are only realms of gods and are thus higher, more ethereal states of saṃsāra.

Located in 6 passages in the translation:

  • 1.­64
  • 3.­2
  • 7.­15
  • 8.­15
  • 8.­34
  • g.­107
g.­321

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 124 passages in the translation:

  • 1.­8
  • 1.­21
  • 1.­25
  • 1.­53-55
  • 1.­72-73
  • 2.­2
  • 2.­8
  • 2.­12-17
  • 3.­4
  • 3.­16
  • 3.­43-44
  • 4.­1-4
  • 4.­7-10
  • 4.­13
  • 4.­53
  • 5.­2-5
  • 5.­8-9
  • 5.­23-24
  • 5.­26
  • 5.­36-37
  • 6.­1
  • 6.­3-5
  • 6.­7
  • 6.­24
  • 6.­26
  • 6.­34
  • 6.­46
  • 6.­52
  • 6.­55-60
  • 6.­73
  • 7.­8-9
  • 7.­25
  • 7.­29-31
  • 7.­34
  • 7.­36-37
  • 7.­41
  • 7.­55-56
  • 7.­58-59
  • 7.­68-70
  • 7.­73
  • 7.­75-76
  • 7.­78-81
  • 8.­1
  • 8.­4-8
  • 8.­24-25
  • 8.­31
  • 8.­33-36
  • 8.­38
  • 8.­40-42
  • 8.­44-45
  • 8.­52
  • 8.­54
  • 9.­11
  • 10.­1
  • 10.­3-7
  • 10.­31-33
  • 10.­36-37
  • n.­16
  • g.­2
  • g.­80
  • g.­82
  • g.­298
  • g.­299
  • g.­300
  • g.­302
  • g.­308
g.­322

thusness

Wylie:
  • de bzhin nyid
Tibetan:
  • དེ་བཞིན་ཉིད།
Sanskrit:
  • tathatā

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms.

Located in 12 passages in the translation:

  • 2.­8
  • 3.­27
  • 3.­39
  • 4.­23
  • 6.­33
  • 6.­39
  • 7.­29
  • 7.­44-46
  • 7.­63
  • g.­321
g.­337

Vaiśravaṇa

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

One of the Four Great Kings.

Located in 4 passages in the translation:

  • 3.­41
  • g.­92
  • g.­112
  • g.­353
g.­347

Vulture Peak Mountain

Wylie:
  • bya rgod phung po’i ri
  • bya rgod kyi phung po’i ri
Tibetan:
  • བྱ་རྒོད་ཕུང་པོའི་རི།
  • བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།
Sanskrit:
  • gṛdhrakūṭaparvata

A hill located in modern-day Bihar, India, and in the vicinity of the ancient city of Rājagṛha (modern Rajgir). A location where many sūtras were taught, and which continues to be a sacred pilgrimage site for Buddhists to this day.

Located in 6 passages in the translation:

  • s.­1
  • i.­1
  • 1.­2
  • 8.­31-32
  • 8.­37
g.­352

worthy one

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

A person who has accomplished the final fruition of the path of the hearers and is liberated from saṃsāra.

Located in 10 passages in the translation:

  • 4.­1
  • 5.­24
  • 6.­40
  • 6.­55
  • 7.­31
  • 8.­42
  • 8.­52
  • g.­66
  • g.­80
  • g.­171
g.­353

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 14 passages in the translation:

  • 1.­4
  • 1.­54
  • 1.­71
  • 4.­10
  • 6.­1
  • 6.­23
  • 6.­26
  • 6.­35
  • 6.­42
  • 6.­47
  • 7.­67
  • 8.­31
  • g.­92
  • g.­112
g.­354

Yeshé Dé

Wylie:
  • ye shes sde
Tibetan:
  • ཡེ་ཤེས་སྡེ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.

Located in 2 passages in the translation:

  • i.­8
  • c.­1
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    The Questions of the Nāga King Sāgara (1)

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    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

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    84000. The Questions of the Nāga King Sāgara (1) (Sāgara­nāga­rāja­paripṛcchā, klu’i rgyal po rgya mtshos zhus pa, Toh 153). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh153.Copy
    84000. The Questions of the Nāga King Sāgara (1) (Sāgara­nāga­rāja­paripṛcchā, klu’i rgyal po rgya mtshos zhus pa, Toh 153). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh153.Copy
    84000. (2025) The Questions of the Nāga King Sāgara (1) (Sāgara­nāga­rāja­paripṛcchā, klu’i rgyal po rgya mtshos zhus pa, Toh 153). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh153.Copy

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