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དྲི་མེད་གྲགས་པས་བསྟན་པ།

The Teaching of Vimalakīrti
Lesson of the Destructible and the Indestructible

Vimala­kīrti­nirdeśa
འཕགས་པ་དྲི་མ་མེད་པར་གྲགས་པས་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa dri ma med par grags pas bstan pa zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Teaching of Vimalakīrti”
Ārya­vimala­kīrti­nirdeśa­nāma­mahā­yāna­sūtra

Toh 176

Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Chönyi Tsultrim

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First published 2017

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgments
i. Introduction
tr. The Translation
+ 12 chapters- 12 chapters
1. Purification of the Buddhafield
2. Inconceivable Skill in Liberative Art
3. The Disciples’ and the Bodhisattvas’ Reluctance to Visit Vimalakīrti
4. The Consolation of the Invalid
5. The Inconceivable Liberation
6. The Goddess
7. The Family of the Tathāgatas
8. The Dharma-Door of Nonduality
9. The Feast Brought by the Emanated Incarnation
10. Lesson of the Destructible and the Indestructible
11. Vision of the Universe Abhirati and the Tathāgata Akṣobhya
12. Antecedents and Transmission of the Holy Dharma
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 4 sections- 4 sections
· Tibetan and Sanskrit sources
· Translations of this text
· Canonical references
· Editions and translations of works referenced
g. Glossary

s.

Summary

s.­1

While the Buddha is teaching outside the city of Vaiśālī, a notable householder in the city‍—the great bodhisattva Vimalakīrti‍—apparently falls sick. The Buddha asks his disciple and bodhisattva disciples to call on Vimalakīrti, but each of them relates previous encounters that have rendered them reluctant to face his penetrating scrutiny of their attitudes and activities. Only Mañjuśrī has the courage to pay him a visit, and in the conversations that ensue between Vimalakīrti, Mañjuśrī, and several other interlocutors, Vimalakīrti sets out an uncompromising and profound view of the Buddha’s teaching and the bodhisattva path, illustrated by various miraculous displays. Its masterful narrative structure, dramatic and sometimes humorous dialogue, and highly evolved presentation of teachings have made this sūtra one of the favorites of Mahāyāna literature.


ac.

Acknowledgments

ac.­1

Translated by Robert A. F. Thurman and first published, under the title The Holy Teaching of Vimalakīrti: A Mahāyāna Scripture, by the Pennsylvania State University Press, University Park and London, in 1976.

This electronic edition for 84000: Translating the Words of the Buddha, with an abridged introduction and notes, and lightly edited under the supervision of Professor Thurman, is published by his kind permission as the copyright holder.

From the Preface to the original edition:

I sincerely thank my friend and benefactor, Dr. C. T. Shen, both for his sponsorship of the work and for his most helpful collaboration in the work of comparing the Tibetan and Chinese versions. We were sometimes joined in our round-table discussions by Drs. C. S. George, Tao-Tien Yi, F. S. K. Koo, and T. C. Tsao, whose helpful suggestions I gratefully acknowledge. My thanks also go to Ms. Yeshe Tsomo and Ms. Leah Zahler for their invaluable editorial assistance, and to Ms. Carole Schwager and the staff of The Pennsylvania State University Press.

Preface to this electronic edition:

I earnestly thank Dzongsar Khyentse Rinpoche for his great efforts in creating the 84000: Translating the Words of the Buddha project, to present in English the many great works of the Buddha’s teachings freely to the world.

I also thank John Canti, of 84000, for his careful, creative, and very learned translating and editorial work on this electronic edition, without which this improved translation would not have materialized. I thank Mr. Patrick Alexander, of the Penn State University Press, who was the one who informed me that the copyright to my original translation done for the Institute for Advanced Studies of World Religions had reverted to me upon the termination of that Institute, to which I had previously conveyed my rights.

I intend to publish in print form a further update of that original version at a future time. Since there have been a number of free-floating electronic forms of this text on the internet for some years now, I am happy that the sūtra in its current revision is now available in the 84000 Reading Room, among the many other translations on that site.

Sarva maṅgalam!


i.

Introduction

i.­1

Among Buddhist sūtras, The Teaching of Vimalakīrti stands out like a masterfully faceted diamond, so located between the heaps of gold, silver, and pearls of the Transcendent ‌Wisdom (Prajñā­pāramitā) Sūtras and the array of sapphires, rubies, emeralds, and other gems of the ‌Buddha Garland (Buddhāvataṃsaka), or Inconceivable Liberation (Acintyavimokṣa) Sūtras as to refract the radiances of all, beaming them forth to the beholder in a concentrated rainbow-beam of diamond light.


Text Body

The Translation
The Noble Mahāyāna Sūtra
The Teaching of Vimalakīrti

1.
Chapter 1

Purification of the Buddhafield

[F.175.a]


1.­1

Reverence to all the buddhas, bodhisattvas, noble disciples, and pratyekabuddhas, in the past, the present, and the future.


1.­2

Thus did I hear on a single occasion. The Lord Buddha was in residence in the garden of Āmrapālī, in the city of Vaiśālī, attended by a great gathering. Of bhikṣus there were eight thousand, all arhats. They were free from impurities and afflictions, and all had attained self-mastery. Their minds were entirely liberated by perfect knowledge. They were calm and dignified, like royal elephants. They had accomplished their work, done what they had to do, cast off their burdens, attained their goals, and totally destroyed the bonds of existence. Their true knowledge had made their minds entirely free. They all had attained the utmost perfection of every form of control over their minds.14


2.
Chapter 2

Inconceivable Skill in Liberative Art

2.­1

At that time, there lived in the great city of Vaiśālī a certain Licchavi, Vimalakīrti by name. Having served the ancient buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great superknowledges. He had attained the power of retention and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative art, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahāyāna, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the buddhas and was respected by Śakra, Brahmā, and all the Lokapālas. In order to develop living beings with his skill in liberative art, he lived in the great city of Vaiśālī.


3.
Chapter 3

The Disciples’ and the Bodhisattvas’ Reluctance to Visit Vimalakīrti

3.­1

Then, the Licchavi Vimalakīrti thought to himself, “I am sick, lying on my bed in pain, yet the Tathāgata, the arhat, the perfectly accomplished Buddha, does not consider me or take pity upon me, and sends no one to inquire after my illness.”

3.­2

The Lord knew this thought in the mind of Vimalakīrti and said to the venerable Śāriputra, “Śāriputra, go to inquire after the illness of the Licchavi Vimalakīrti.”


4.
Chapter 4

The Consolation of the Invalid

4.­1

Then, the Buddha said to the crown prince, Mañjuśrī, “Mañjuśrī, [F.198.a] go to the Licchavi Vimalakīrti to inquire about his illness.”

Mañjuśrī replied, “Lord, it is difficult to attend upon the Licchavi Vimalakīrti. He is gifted with marvelous eloquence concerning the law of the profound. He is extremely skilled in full expressions and in the reconciliation of dichotomies. His eloquence is inexorable, and no one can resist his imperturbable intellect. He accomplishes all the activities of the bodhisattvas. He penetrates all the secret mysteries of the bodhisattvas and the buddhas. He is skilled in civilizing all the abodes of devils. He plays with the great superknowledges. He is consummate in wisdom and liberative art. He has attained the supreme excellence of the indivisible, nondual sphere of the ultimate realm. He is skilled in teaching the Dharma with its infinite modalities within the uniform ultimate. He is skilled in granting means of attainment in accordance with the spiritual faculties of all living beings. He has thoroughly integrated his realization with skill in liberative art. He has attained decisiveness with regard to all questions. Thus, although he cannot be withstood by someone of my feeble defenses, still, sustained by the grace of the Buddha, I will go to him and will converse with him as well as I can.”


5.
Chapter 5

The Inconceivable Liberation

5.­1

Thereupon, the venerable Śāriputra had this thought: “There is not even a single chair in this house. Where are these disciples and bodhisattvas going to sit?”

The Licchavi Vimalakīrti read the thought of the venerable Śāriputra and said, “Reverend Śāriputra, did you come here for the sake of the Dharma? Or did you come here for the sake of a chair?”

5.­2

Śāriputra replied, “I came for the sake of the Dharma, not for the sake of a chair.”


6.
Chapter 6

The Goddess

6.­1

Thereupon, Mañjuśrī, the crown prince, addressed the Licchavi Vimalakīrti: “Good sir, how should a bodhisattva regard all living beings?”

Vimalakīrti replied, “Mañjuśrī, a bodhisattva should regard all living beings as a wise man regards the reflection of the moon in water or as magicians regard men created by magic. He should regard them as being like a face in a mirror; like the water of a mirage; like the sound of an echo; like a mass of clouds in the sky; [F.208.b] like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense-medium; like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in an arhat; [F.209.a] like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of afflictions in a tathāgata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced afflictions of an emanated incarnation of the Tathāgata; like dream-visions seen after waking; like the afflictions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation. [F.209.b]


7.
Chapter 7

The Family of the Tathāgatas

7.­1

Then, the crown prince Mañjuśrī asked the Licchavi Vimalakīrti, “‌Noble sir, how does the bodhisattva follow the way to attain the qualities of the Buddha?”

Vimalakīrti replied, “Mañjuśrī, when the bodhisattva follows the wrong way, he follows the way to attain the qualities of the Buddha.”

7.­2

Mañjuśrī continued, “How does the bodhisattva follow the wrong way?”

Vimalakīrti replied, “Even should he enact the five deadly sins, he feels no malice, violence, or hate. Even should he go into the hells, he remains free of all taint of afflictions. Even should he go into the states of the animals, he remains free of darkness and ignorance. When he goes into the states of the asuras, he remains free of pride, conceit, and arrogance. When he goes into the realm of the lord of death, he accumulates the stores of merit and wisdom. When he goes into the states of motionlessness and immateriality, he does not dissolve therein.


8.
Chapter 8

The Dharma-Door of Nonduality

8.­1

Then, the Licchavi Vimalakīrti asked those bodhisattvas, “Good sirs, please explain how the bodhisattvas enter the Dharma-door of nonduality!”177

8.­2

The bodhisattva Dharmavikurvaṇa declared, “Noble sir, production and destruction are two, but what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of the birthlessness of things is the entrance into nonduality.”


9.
Chapter 9

The Feast Brought by the Emanated Incarnation

9.­1

Thereupon, the venerable Śāriputra thought to himself, “If these great bodhisattvas do not adjourn before noontime, when are they going to eat?”185

The Licchavi Vimalakīrti, aware of what the venerable Śāriputra was thinking, spoke to him: “Reverend Śāriputra, the Tathāgata has taught the eight liberations. You should concentrate on those liberations, listening to the Dharma with a mind free of preoccupations with material things. Just wait a minute, reverend Śāriputra, and you will eat such food as you have never before tasted.”


10.
Chapter 10

Lesson of the Destructible and the Indestructible

10.­1

Meanwhile, the area in which the Lord was teaching the Dharma in the garden of Āmrapālī expanded and grew larger, and the entire assembly appeared tinged with a golden hue. Thereupon, the venerable Ānanda asked the Buddha, “Lord, this expansion and enlargement of the garden of Āmrapālī and this golden hue of the assembly‍—what do these auspicious signs portend?”

The Buddha declared, “Ānanda, these auspicious signs portend that the Licchavi Vimalakīrti and the crown prince Mañjuśrī, attended by a great multitude, are coming into the presence of the Tathāgata.”

10.­2

At that moment the Licchavi Vimalakīrti said to the crown prince Mañjuśrī, “Mañjuśrī, let us take these many living beings into the presence of the Lord, [F.226.a] so that they may see the Tathāgata and bow down to him!”

Mañjuśrī replied, “Noble sir, send them if you feel the time is right!”

10.­3

Thereupon the Licchavi Vimalakīrti performed the miraculous feat of placing the entire assembly, replete with thrones, upon his right hand and then, having transported himself magically into the presence of the Buddha, placing it on the ground. He bowed down at the feet of the Buddha, circumambulated him to the right seven times with palms together, and withdrew to one side.

10.­4

The bodhisattvas who had come from the buddhafield of the Tathāgata Gandhottama­kūṭa descended from their lion-thrones and, bowing down at the feet of the Buddha, placed their palms together in reverence and withdrew to one side. And the other bodhisattvas, great spiritual heroes, and the great disciples descended from their thrones likewise and, having bowed at the feet of the Buddha, withdrew to one side. Likewise all those Śakras, Brahmās, Lokapālas, and gods bowed at the feet of the Buddha and withdrew to one side.

10.­5

Then, the Buddha, having delighted those bodhisattvas with greetings, declared, “Noble sons, be seated upon your thrones!”

Thus commanded by the Buddha, they took their thrones.

10.­6

The Buddha said to Śāriputra, “Śāriputra, did you see the miraculous performances of the bodhisattvas, those best of beings?”

“I have seen them, Lord.”

10.­7

“What concept did you produce toward them?”

“Lord, I produced the concept of inconceivability toward them. Their activities appeared inconceivable to me to the point that I was unable to think of them, to judge them, [F.226.b] or even to imagine them.”

10.­8

Then the venerable Ānanda asked the Buddha, “Lord, what is this perfume, the likes of which I have never smelled before?”

The Buddha answered, “Ānanda, this perfume emanates from all the pores of all these bodhisattvas.”

Śāriputra added, “Venerable Ānanda, this same perfume emanates from all our pores as well!”

10.­9

Ānanda: Where does the perfume come from?

Śāriputra: The Licchavi Vimalakīrti obtained some food from the universe called Sarva­gandha­sugandhā, the buddhafield of the Tathāgata Gandhottama­kūṭa, and this perfume emanates from the bodies of all those who partook of that food.

10.­10

Then the venerable Ānanda addressed the Licchavi Vimalakīrti: “How long will this perfume remain?”

Vimalakīrti: Until it is digested.

10.­11

Ānanda: When will it be digested?

Vimalakīrti: It will be digested in forty-nine days, and its perfume will emanate for seven days more after that, but there will be no trouble of indigestion during that time. Furthermore, reverend Ānanda, if monks who have not entered destiny for the ultimate eat this food, it will be digested when they enter that destiny. When those who have entered destiny for the ultimate eat this food, it will not be digested until their minds are totally liberated. If living beings who have not conceived the spirit of unexcelled, perfect enlightenment eat this food, it will be digested when they conceive the spirit of unexcelled, perfect enlightenment. If those who have conceived the spirit of perfect enlightenment eat this food, it will not be digested until they have attained tolerance. And if those who have attained tolerance eat this food, it will be digested when they have become bodhisattvas one lifetime away from buddhahood. Reverend Ānanda, it is like the medicine called “delicious,” which reaches the stomach but is not digested until all poisons have been eliminated‍—only then is it digested. Similarly, reverend Ānanda, [F.227.a] this food is not digested until all the poisons of the passions have been eliminated‍—only then is it digested.

10.­12

Then, the venerable Ānanda said to the Buddha, “Lord, it is wonderful that this food accomplishes the work of the Buddha!”

“So it is, Ānanda! It is as you say, Ānanda! There are buddhafields that accomplish the buddha-work by means of bodhisattvas, those that do so by means of lights, those that do so by means of the tree of enlightenment, those that do so by means of the physical beauty and the marks of the Tathāgata, those that do so by means of religious robes, those that do so by means of food, those that do so by means of water, those that do so by means of gardens, those that do so by means of palaces, those that do so by means of mansions, those that do so by means of magical incarnations, those that do so by means of empty space, and those that do so by means of lights in the sky. Why is it so, Ānanda? Because by these various means, living beings become disciplined. Similarly, Ānanda, there are buddhafields that accomplish the buddha-work by means of teaching living beings words, definitions, and analogies, such as ‘dreams,’ ‘images,’ the ‘reflection of the moon in water,’ ‘echoes,’ ‘illusions,’ and ‘mirages’; and there are those that accomplish the buddha-work by making words understandable. Also, Ānanda, there are utterly pure buddhafields that accomplish the buddha-work for living beings without speech, by silence, inexpressibility, and unteachability. [F.227.b] Ānanda, among all the activities, enjoyments, and practices of the buddhas, there are none that do not accomplish the buddha-work, because all discipline living beings. Finally, Ānanda, the buddhas accomplish the buddha-work by means of the four māras and all the eighty-four thousand types of passion that afflict living beings.

10.­13

“Ānanda, this is a Dharma-door called introduction to all the buddha-qualities. The bodhisattva who enters this Dharma-door experiences neither joy nor pride when confronted by a buddhafield adorned with the splendor of all noble qualities, and experiences neither sadness nor aversion when confronted by a buddhafield apparently without that splendor, but in all cases produces a profound reverence for all the tathāgatas. Indeed, it is wonderful how all the lord buddhas, who understand the equality of all things, manifest all sorts of buddhafields in order to develop living beings!

10.­14

“Ānanda, just as the buddhafields are diverse as to their specific qualities but have no difference as to the sky that covers them, so, Ānanda, the tathāgatas are diverse as to their physical bodies but do not differ as to their unimpeded gnosis.

10.­15

“Ānanda, all the buddhas are the same as to the perfection of their buddha-qualities: that is, their forms, their colors, their radiance, their bodies, their marks, their nobility, their morality, their concentration, their wisdom, their liberation, their gnosis and vision of liberation, their strengths, their fearlessnesses, their special buddha-qualities, their great love, their great compassion, their helpful intentions, their attitudes, their practices, their paths, the lengths of their lives, their teachings of the Dharma, [F.228.a] their development and liberation of living beings, and their purification of buddhafields. Therefore, they are all called ‘saṃyaksaṃbuddhas,’ ‘tathāgatas,’ and ‘buddhas.’

10.­16

“Ānanda, were your life to last an entire eon, it would not be easy for you to understand thoroughly the extensive meaning and precise verbal significance of these three names. Also, Ānanda, if all the living beings of this billion-world galactic universe were like you‍—the foremost of the learned and the foremost of those endowed with memory and retention193‍—and were they to devote an entire eon, they would still be unable to understand completely the exact and extensive meaning of the three words ‘saṃyaksaṃbuddha,’ ‘tathāgata,’ and ‘buddha.’ Thus, Ānanda, the enlightenment of the buddhas is immeasurable, and the wisdom and the eloquence of the tathāgatas are inconceivable.”

10.­17

Then, the venerable Ānanda addressed the Buddha: “Lord, from this day forth, I shall no longer declare myself to be the foremost of the learned.”

The Buddha said, “Do not be discouraged, Ānanda! Why? I pronounced you, Ānanda, the foremost of the learned, with the disciples in mind, not considering the bodhisattvas. Look, Ānanda, look at the bodhisattvas. They cannot be fathomed even by the wisest of men. Ānanda, one can fathom the depths of the ocean, but one cannot fathom the depths of the wisdom, gnosis, memory, retention, or eloquence of the bodhisattvas. Ānanda, you should remain in equanimity with regard to the deeds of the bodhisattvas. Why? Ānanda, these marvels displayed in a single morning by the Licchavi Vimalakīrti [F.228.b] could not be performed by the disciples and solitary sages who have attained miraculous powers, were they to devote all their powers of incarnation and transformation during one hundred thousand millions of eons.”

10.­18

Then, all those bodhisattvas from the buddhafield of the Tathāgata Gandhottama­kūṭa joined their palms in reverence and, saluting the Tathāgata Śākyamuni, addressed him as follows: “Lord, when we first arrived in this buddhafield, we conceived a negative idea, but we now abandon this wrong idea. Why? Lord, the realms of the buddhas and their skill in liberative art are inconceivable. In order to develop living beings, they manifest such and such a field to suit the desire of such and such a living being. Lord, please give us a teaching by which we may remember you, when we have returned to Sarva­gandha­sugandhā.”

10.­19

Thus having been requested, the Buddha declared, “Noble sons, there is a liberation of bodhisattvas called destructible and indestructible. You must train yourselves in this liberation. What is it? ‘Destructible’ refers to compounded things. ‘Indestructible’ refers to the uncompounded.194 But the bodhisattva should neither destroy the compounded nor rest in the uncompounded.195

10.­20

“Not to destroy compounded things consists in not losing the great love; not giving up the great compassion; not forgetting the omniscient mind generated by high resolve; not tiring in the positive development of living beings; not abandoning the means of unification; giving up body and life in order to uphold the holy Dharma; never being satisfied with the roots of virtue already accumulated; taking pleasure in skillful dedication; having no laziness in seeking the Dharma; [F.229.a] being without selfish reticence in teaching the Dharma; sparing no effort in seeing and worshiping the tathāgatas; being fearless in voluntary reincarnations; being neither proud in success nor bowed in failure; not despising the unlearned, and respecting the learned as if they were the Teacher himself; making reasonable those whose passions are excessive; taking pleasure in solitude, without being attached to it; not longing for one’s own happiness but longing for the happiness of others; conceiving of trance, meditation, and equanimity as if they were the Avīci hell; conceiving of the world as a garden of liberation; considering beggars to be spiritual teachers; considering the giving away of all possessions to be the means of realizing buddhahood; considering immoral beings to be saviors;196 considering the transcendences to be parents; considering the aids to enlightenment to be servants; never ceasing accumulation of the roots of virtue; establishing the virtues of all buddhafields in one’s own buddhafield; offering limitless pure sacrifices to fulfill the auspicious marks and signs; adorning body, speech, and mind by refraining from all sins; continuing in reincarnations during immeasurable eons, while purifying body, speech, and mind; avoiding discouragement, through spiritual heroism, when learning of the immeasurable virtues of the Buddha; wielding the sharp sword of wisdom to chastise the enemy afflictions; knowing well the aggregates, the elements, and the sense-media in order to bear the burdens of all living beings; blazing with energy to conquer the host of demons; seeking knowledge in order to avoid pride; being content with little desire in order to uphold the Dharma; [F.229.b] not mixing with worldly things in order to delight all the people; being faultless in all activities in order to conform to all people; producing the superknowledges to actually accomplish all duties of benefit to living beings; acquiring retention, memory, and knowledge in order to retain all learning; understanding the degrees of people’s spiritual faculties to dispel the doubts of all living beings; displaying invincible miraculous feats to teach the Dharma; having irresistible speech by acquiring unimpeded eloquence;197 tasting human and divine success by purifying the path of the ten virtues; establishing the path of the pure states of Brahmā by cultivating the four immeasurables; inviting the buddhas to teach the Dharma, rejoicing in them, and applauding them, thereby obtaining the melodious voice of a buddha; disciplining body, speech, and mind, thus maintaining constant spiritual progress; being without attachment to anything and thus acquiring the behavior of a buddha; gathering together the order of bodhisattvas198 to attract beings to the Mahāyāna; and being consciously aware at all times not to neglect any good quality. Noble sons, a bodhisattva who thus applies himself to the Dharma is a bodhisattva who does not destroy the compounded realm.

10.­21

“What is not resting in the uncompounded? The bodhisattva practices voidness, but he does not realize voidness. He practices signlessness but does not realize signlessness. He practices wishlessness but does not realize wishlessness. He practices non-performance but does not realize non-performance. He knows impermanence but is not complacent about his roots of virtue. He considers misery, but he reincarnates voluntarily. He knows selflessnes, but does not waste himself. [F.230.a] He considers peacefulness but does not seek extreme peace. He cherishes solitude but does not avoid mental and physical efforts. He considers placelessness but does not abandon the place of good actions. He considers occurrencelessness but undertakes to bear the burdens of all living beings. He considers immaculateness, yet he follows the process of the world. He considers motionlessness, yet he moves in order to develop all living beings. He considers selflessness, yet does not abandon the great compassion toward all living beings. He considers birthlessness, yet he does not fall into the ultimate determination of the disciples. He considers vanity, futility, insubstantiality, dependency, and placelessness, yet he establishes himself on merits that are not vain, on knowledge that is not futile, on reflections that are substantial, on the striving for the consecration of the independent gnosis, and on the buddha lineage in its definitive meaning.

“Thus, noble sons, a bodhisattva who aspires to such a Dharma neither rests in the uncompounded nor destroys the compounded.

10.­22

“Furthermore, noble sons, in order to accomplish the store of merit, a bodhisattva does not rest in the uncompounded, and, in order to accomplish the store of wisdom, he does not destroy the compounded. In order to fulfill the great love, he does not rest in the uncompounded, and, in order to fulfill the great compassion, he does not destroy compounded things. In order to develop living beings, he does not rest in the uncompounded, and, in order to aspire to the buddha-qualities, he does not destroy compounded things. To perfect the marks of buddhahood, he does not rest in the uncompounded, and, to perfect the gnosis of omniscience, he does not destroy compounded things. Out of skill in liberative art, he does not rest in the uncompounded, and, through thorough analysis with his wisdom, he does not destroy compounded things. To purify the buddhafield, he does not rest in the uncompounded, [F.230.b] and, by the power of the grace of the Buddha, he does not destroy compounded things. Because he feels the needs of living beings, he does not rest in the uncompounded, and, in order to show truly the meaning of the Dharma, he does not destroy compounded things. Because of his store of roots of virtue, he does not rest in the uncompounded, and, because of his instinctive enthusiasm for these roots of virtue, he does not destroy compounded things. To fulfill his prayers, he does not rest in the uncompounded, and, because he has no wishes, he does not destroy compounded things. Because his positive thought is pure, he does not rest in the uncompounded, and, because his high resolve is pure, he does not destroy compounded things. In order to play with the five superknowledges, he does not rest in the uncompounded, and, because of the six superknowledges of the buddha-gnosis,199 he does not destroy compounded things. To fulfill the six transcendences, he does not rest in the uncompounded, and, to fulfill the time,200 he does not destroy compounded things. To gather the treasures of the Dharma, he does not rest in the uncompounded, and, because he does not like any narrow-minded teachings, he does not destroy compounded things. Because he gathers all the medicines of the Dharma, he does not rest in the uncompounded, and, to apply the medicine of the Dharma appropriately, he does not destroy compounded things. To confirm his commitments, he does not rest in the uncompounded, and, to mend any failure of these commitments, he does not destroy compounded things. To concoct all the medicines of the Dharma, he does not rest in the uncompounded, and, to give out the medicine of even the smallest Dharma,201 he does not destroy compounded things. Because he knows thoroughly all the sicknesses due to passions, he does not rest in the uncompounded, and, in order to cure all sicknesses of all living beings, he does not destroy compounded things.

10.­23

“Thus, noble sons, the bodhisattva does not destroy compounded things and does not rest in the uncompounded, and that is the liberation of bodhisattvas called destructible and indestructible. Noble sirs, you should also strive in this.”

10.­24

Then, those bodhisattvas, having heard this teaching, were satisfied, delighted, and reverent. They were filled with rejoicing and happiness of mind. [F.231.a] In order to worship the Buddha Śākyamuni and the bodhisattvas of the Sahā universe, as well as this teaching, they covered the whole earth of this billion-world galactic universe with fragrant powder, incense, perfumes, and flowers up to the height of the knees. Having thus regaled the whole retinue of the Tathāgata, bowed their heads at the feet of the Buddha, and circumambulated him to the right three times, they sang a hymn of praise to him. They then disappeared from this universe and in a split second were back in the universe Sarva­gandha­sugandhā.


11.
Chapter 11

Vision of the Universe Abhirati and the Tathāgata Akṣobhya

11.­1

Thereupon, the Buddha said to the Licchavi Vimalakīrti, “Noble son, when you see the Tathāgata, how do you view him?”

Thus addressed, the Licchavi Vimalakīrti said to the Buddha, “Lord, when I see the Tathāgata, I view him by not seeing any Tathāgata. Why? I see him as not born from the past, not passing on to the future, and not abiding in the present time. Why? He is the essence that is the reality of matter,202 but he is not matter. He is the essence that is the reality of sensation, but he is not sensation. He is the essence that is the reality of intellect, but he is not intellect. He is the essence that is the reality of performance, yet he is not performance. He is the essence that is the reality of consciousness, yet he is not consciousness. Like the element of space, he does not abide in any of the four elements. Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media. [F.231.b] He is not involved in the three worlds, is free of the three defilements, is associated with the triple liberation, is endowed with the three knowledges, and has truly attained the unattainable.


12.
Chapter 12

Antecedents and Transmission of the Holy Dharma

12.­1

Then Śakra, the king of the gods, said to the Buddha, “Lord, formerly I have heard from the Tathāgata and from Mañjuśrī, the crown prince of wisdom, many hundreds of thousands of teachings of the Dharma, but I have never before heard a teaching of the Dharma as remarkable as this instruction in the entrance into the method of inconceivable transformations.206 Lord, those living beings who, having heard this teaching of the Dharma, accept it, remember it, read it, and understand it deeply will be, without a doubt, true vessels of the Dharma; [F.235.a] there is no need to mention those who apply themselves to the yoga of meditation upon it. They will cut off all possibility of unhappy lives, will open their way to all fortunate lives, will always be looked after by all buddhas, will always overcome all adversaries, and will always conquer all devils. They will practice the path of the bodhisattvas, will take their places upon the seat of enlightenment, and will have truly entered the domain of the tathāgatas. Lord, the noble sons and daughters who will teach and practice this exposition of the Dharma will be honored and served by me and my followers. To the villages, towns, cities, states, kingdoms, and capitals wherein this teaching of the Dharma will be applied, taught, and demonstrated, I and my followers will come to hear the Dharma. I will inspire the unbelieving with faith, and I will guarantee my help and protection to those who believe and uphold the Dharma.”


c.

Colophon

c.­1

It has 1,800 ślokas in six fascicles, and was translated, edited, and established by Bandé Chönyi Tsultrim.


ab.

Abbreviations

Ch. Chinese
K Kumārajīva’s Ch. translation
X Xuanzang’s Ch. translation

n.

Notes

n.­1
Skt. acintyavimokṣa. See Chapter 12.
n.­2
See Lamotte (Appendice, Note III, pp 407-413).
n.­3
See Lamotte’s discussion of this concept (Lamotte, Introduction, pp 33-37), even though he emphasizes the rhetorical meaning more than the behavioral meaning.
n.­4
The Guhya­samāja­tantra (see bibliography) is generally recognized as one of the earliest systematic tantric texts. It expounds a philosophically pure Middle Way nondualism, combined with an explicit teaching of the reconciliation of dichotomies (i.e., how even evil can be transmuted to enlightenment, etc.) and an elaborate meditational methodology, employing sacred formulae (mantra), rituals, and visualizations. The meditation of jewels, buddhas, sacred universes (maṇḍala), etc., as existing in full detail inside a mustard seed on the tip of the yogin’s nose is a characteristic exercise in the Guhyasamāja, as in Chap. 3.
n.­5
See 2.­3. It is especially appropriate, in the light of the early tantric tradition, for Vimalakīrti, as a layman, to be an adept.
n.­6
See 7.­1-7.­15, where Vimalakīrti states that the “wrong way” leads to buddhahood, Mañjuśrī that all passions constitute the “tathāgata-family” (itself an important tantric concept), and Mahākaśyapa that only those guilty of the five deadly sins can conceive the spirit‌ of enlightenment‌. The Guhyasamāja (V.4) states: “Even those who have committed great sins, such as the five deadly sins, will succeed on the buddha-vehicle, there in the great ocean of the Mahāyāna” (ānantarya­prabhṛtayaḥ mahā­pāpakṛto ’pi ca | siddhyante buddhāydne ’smin mahā­yāna­mahodadhau ||). It then goes on to list in Vimala­kīrti­nirdeśa fashion all sorts of terrible crimes of lust and hatred, ending with the phrase that such “a mentally nondualistic, intelligent person’s buddhahood is attained” (siddhyate tasya buddhatvaṃ nirvi­kalpasya dhīmataḥ ||).
n.­7
See 7.­17. In the tantric male-female symbolism of the Guhyasamāja and other tantras, the female consort is called the “Wisdom” (prajña) and the male the “Liberative Technique” (upāya), and the bell (ghaṅṭa) and diamond-scepter (vajra) also symbolize female and male, respectively.
n.­8
See 5.­17. This type of yogic power is classified as a lesser attainment (siddhi), the superior attainment being buddhahood, in all tantric methodologies.
n.­14
This list of qualities of the noble disciples (āryāśravāka) is absent in the Chinese of K and X. It is, however, frequently found in Mahāyāna sūtras (see Lamotte, p 98, n 2).
n.­177
“Nonduality” (advayatva) = “Middle Path” (madhyama­pratipat) = freedom from extremes of being and nothingness (antadvaya­vivarjita). For numerous references, see Lamotte, pp 301-302, n 1.
n.­185
Those of the bodhisattvas who are monks, or who maintain ascetic practices, are allowed to eat only before noon; otherwise they must wait until dawn of the next day.
n.­193
Ānanda, as well as being “foremost of attendants” (see n.­88), was also styled by the Buddha as the “foremost of the learned” (Skt. bahu­śrutānām agryaḥ) and as the “foremost of those endowed with memory and retention” (Skt. smṛti­dhāraṇī­prāptānām agryaḥ). Thus he was the one who remembered the vast body of the sūtras and recited them from memory during the first collection of the Sūtra Pitaka, after the Buddha’s passing into final liberation.
n.­194
That is, destructible (Skt. kṣaya) = compounded (Skt. saṃskṛta) = the superficial (Skt. saṃvṛtti) = saṃsāra. Indestructible (akṣaya) = uncompounded (Skt. asaṁskṛta) = the ultimate (Skt. paramārtha) = nirvāṇa.
n.­195
That is, the bodhisattva does not put an end to saṃsāra for himself alone, nor does he seek ultimate repose in the Disciple Vehicle nirvāṇa. The following instruction represents the Buddha’s own summation of the bodhisattva’s reconciliation of dichotomies that Vimalakīrti has been expounding throughout the sūtra.
n.­196
Immoral persons, along with other living beings who suffer their immoral acts, provide the bodhisattva the opportunity to expiate through suffering any traces of bad karma, as well as to practice generosity, tolerance, etc., and eventually to gather into the discipline those same immoral persons.
n.­197
Skt. apratihata­pratibhāṇa. This is another synonym for buddhahood because only at that stage does the turning of the Wheel of Dharma become automatic, effortless, and irresistible.
n.­198
Skt. bodhi­sattva­saṅgha. The third Jewel, the Saṅgha, is defined in two ways: as the disciple community (śrāvaka­saṅgha) and as the bodhisattva community (bodhi­sattva­saṅgha). Thus, from the Mahāyāna viewpoint, not only Disciple Vehicle monks but also bodhisattvas constitute the Saṅgha.
n.­199
The sixth superknowledge (āsravakṣaya­jñāna) is attained only by arhats, of whom the Buddha is foremost.
n.­200
That is, he does not wish his own ultimate liberation until it is time for the ultimate liberation of all living beings.
n.­201
Tib. chos kyi rtsi ba thams cad sgrub pa’i phyir ’dus ma byas la mi gnas so/ ’di tar chos chung ngu’i sman sbyor ba’i phyir ’dus byas zad par mi byed do. This sentence is absent in K and X.
n.­202
Tib. gzugs kyi de bzhin nyid kyi rang bzhin, Skt. rūpa­tathatā­svabhāva, i.e., voidness, as “essence which is reality” is a euphemism for “essencelessness” (niḥsvabhāvatā). Thus the Tathāgata is the voidness of matter, i.e., matter in the ultimate sense, not mere relative matter‍—and so on for the remaining four aggregates. For interesting references on the ultimate nonexistence of the Tathāgata, see Lamotte, p 355, n 1. The reference given there is worth repeating here (from Prasanna­padā, p 435, quoting a Vaipulya­sūtra): “Those who see me by means of form, or who follow me by means of sound‍—they are involved with false and ruinous views and will never see me at all. The buddhas are to be seen by means of ultimate reality, since those leaders are Dharma-bodies, and ultimate reality is impossible to know, as it is not an object of discernment.”
n.­206
Skt. acintya­vikurvaṇa­naya­praveśa­nirdeśa. This is a description, not a title of the sūtra, as it is not mentioned at the end of this chapter, where the Buddha gives the titles to Ānanda.

b.

Bibliography

Tibetan and Sanskrit sources

’phags pa dri ma med par grags pas bstan pa zhes bya ba theg pa chen po’i mdo (Ārya­vimala­kīrti­nirdeśa­nāma­mahā­yāna­sūtra). Toh. 176, Degé Kangyur, vol. 60 (mdo sde, ma), folios 175b–239a.

’phags pa dri ma med par grags pas bstan pa zhes bya ba theg pa chen po’i mdo (Ārya­vimala­kīrti­nirdeśa­nāma­mahā­yāna­sūtra). [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 60, pp. 476–635.

Study Group on Buddhist Sanskrit Literature. 梵文維摩經 : ポタラ宮所蔵写本に基づく校訂. Vimalakīrtinirdeśa, A Sanskrit Edition Based upon the Manuscript Newly Found at the Potala Palace. Tokyo: Institute for Comprehensive Studies of Buddhism, Taishō Daigaku Shuppankai, 2006.

Translations of this text

Lamotte, Étienne. L’Enseignement de Vimalakīrti (Vimala­kīrti­nirdeśa). Louvain: Université de Louvain, Institut Orientaliste, 1962. [Translated from Tib. and Xuanzang’s Chinese].

Luk, Charles (tr.). The Vimalakīrti Nirdeśa Sūtra. Berkeley and London: Shambhala, 1972. [Translated from Kumārajīva’s Chinese].

McRae, John R. (tr.). The Vimalakīrti Sūtra. Berkeley: Numata Center for Buddhist Translation and Research, 2004. [Translated from Kumārajīva’s Chinese].

Canonical references

Saṃdhi­nirmocana­sūtra. Sanskrit text: see Lamotte 1935. Tibetan text: ’phags pa dgongs pa nges par ’grel pa zhes bya ba theg pa chen po’i mdo, Toh 106, Degé Kangyur vol. 49 (mdo sde, tsha), folios 1b–55b. English translation: see Buddhavacana Translation Group.https://read.84000.co/translation/toh106.html

Saddharma­puṇḍarīka. Sanskrit text: see Vaidya 1960, Wogihara et al. 1934-1935. Tibetan text: dpal dam chos pad ma dkar po zhes bya ba theg pa chen po’i mdo, Toh 113, Degé Kangyur, vol. 51 (mdo sed, ja), folios 1b–180b. English translations: see Kern 1884; Roberts, 2018.

Guhya­samāja­tantra. Sanskrit text: see Bagchi 1965. Tibetan text: de bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba ’dus pa zhes bya ba brtag pa’i rgyal po chen po, Toh 442, Degé Kangyur vol. 81 (rgyud ’bum, ca), folios 89b–148a.

yul ’khor skyong gis zhus pa (Rāṣṭrapālaparipṛcchā). Toh 62, Degé Kangyur vol. 42 (dkon brtsegs, nga), folios 227.a–257.a. English translation in Vienna Buddhist Translation Studies Group (2021).

Candrakīrti. Prasannapadā­nāma­mūla­madhyamaka­vṛtti. Sanskrit text: see La Vallée Poussin 1903-1912. Tibetan text: dbu ma rtsa ba’i ’grel pa tshig gsal ba, Toh 3860, Degé Tengyur vol. 102 (dbu ma, ’a), folios 1b–200a.

Nāgārjuna. Prajña­nāma­mūla­mādhyamaka­kārikā. Sanskrit text and translation: see Inada 1970. Tibetan text: dbu ma rtsa ba’i tshig le’ur byas pa shes rab, Toh 3824, Degé Tengyur vol. 96 (dbu ma, tsa), folios 1b–19a.

Śāntideva. Śikṣāsamuccaya. Sanskrit text: see Vaidya, 1961. Tibetan text: bslab pa kun las btus pa, Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3a–194b. English translation: see Goodman 2016.

Editions and translations of works referenced

Bagchi, S. (ed.). Guhya­samāja­tantra. Buddhist Sanskrit Texts, No. 9. Darbhanga: Mithila Institute of Postgraduate Studies and Research in Sanskrit Learning, 1965.

Buddhavacana Translation Group. The Sūtra Unravelling the Intent (Saṃdhi­nirmocana­sūtra, Toh 106). 84000: Translating the Words of the Buddha.https://read.84000.co/translation/toh106.html

Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. 1932. Reprint, Delhi: Motilal Banarsidass, 1970.

Goodman, Charles. The Training Anthology of Śāntideva: A Translation of the Śikṣā-samuccaya. New York: Oxford University Press, 2016.

Inada, K. Nāgārjuna. Buffalo, N.Y., 1970.

Kern, H. (ed.). Saddharma-Puṇḍarīka, or Lotus of the True Law. Sacred Books of the East, Vol. XXI. Oxford: Clarendon, 1884.

Lamotte, Étienne (tr.). Saṃdhi­nirmocana­sūtra: L’Explication des mystères. [Tib. text and French translation]. Louvain: Université de Louvain; and Paris: Adrien Maisonneuve, 1935.

La Vallée Poussin, L. de (ed.). Mūla­madhyamaka­kārikās (Mādhyamika­sūtras) de Nāgārjuna avec la Prasanna­padā, commentaire de Candrakīrti . Bibliotheca Buddhica IV. St. Petersburg: Académie Impériale des sciences, 1903-1913.

Roberts, Peter (tr.). The White Lotus of the Good Dharma (Saddharma­puṇḍarīka­sūtra, Toh 113). 84000: Translating the Words of the Buddha, 2018 (read.84000.co).

Sakaki (ed.). Mahāvyutpatti, Skt.-Tib. lexicon. Kyoto, 1916-1925.

Vaidya, P. L. (ed.) Saddharma­puṇḍarīka­sūtra. Darbhanga: The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1960.

Vaidya, P. L. (ed.) Śikṣāsamuccaya of Śāntideva. Buddhist Sanskrit Texts, No. 11. Darbhanga: Mithila Institute of Postgraduate Studies and Research in Sanskrit Learning, 1961.

Vienna Buddhist Translation Studies Group, trans. The Questions of Rāṣṭrapāla (Rāṣṭrapālaparipṛcchāsūtra, Toh 62). 84000: Translating the Words of the Buddha, 2021.

Wogihara, Unrai and Tsuchida, Chikao. Saddharma­puṇḍarīka-sūtram: Romanized and Revised Text of the Bibliotheca Buddhica publication by consulting a Sanskrit Ms. & Tibetan and Chinese translations. Tōkyō: Seigo-Kenkyūkai, 1934–1935.


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

Abhidharma

Wylie:
  • chos mngon pa
Tibetan:
  • ཆོས་མངོན་པ།
Sanskrit:
  • abhidharma

Conventionally, the general name for the Buddhist teachings presented in a scientific manner, as a fully elaborated transcendental psychology. As one of the branches of the Canon, it corresponds to the discipline of wisdom (the Sūtras corresponding to meditation, and the Vinaya to morality). Ultimately the Abhidharma is “pure wisdom, with its coordinate mental functions” (Prajñāmalā sānucārā), according to Vasubandhu.

Located in 7 passages in the translation:

  • n.­74
  • n.­190
  • g.­7
  • g.­137
  • g.­158
  • g.­215
  • g.­338
g.­2

Abhi­dharma­kośa

Wylie:
  • chos mngon pa’i mdzod
Tibetan:
  • ཆོས་མངོན་པའི་མཛོད།
Sanskrit:
  • abhi­dharma­kośa

An important work written by Vasubandhu, probably in the fourth century, as a critical compendium of the Abhidharmic science.

Located in 4 passages in the translation:

  • n.­175
  • g.­192
  • g.­285
  • g.­338
g.­3

Abhirati

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

Lit. “Intense Delight.” The universe, or buddhafield of the Tathāgata Akṣobhya, lying in the east beyond innumerable galaxies, whence Vimalakīrti came to reincarnate in our Sahā universe.

Located in 10 passages in the translation:

  • i.­8
  • 11.­9
  • 11.­13-15
  • 11.­17-20
  • g.­12
g.­4

absence of self

Wylie:
  • bdag med pa
Tibetan:
  • བདག་མེད་པ།
Sanskrit:
  • anātmatā
  • nairātmya

This describes actual reality, as finally there is no enduring person himself or thing itself, since persons and things exist only in the relative, conventional, or superficial sense, and not in any ultimate or absolute sense. To understand Buddhist teaching correctly, we must be clear about the two senses (conventional/ultimate, or relative/absolute), since mistaking denial of ultimate self as denial of conventional self leads to nihilism, and mistaking affirmation of conventional self as affirmation of ultimate self leads to absolutism. Nihilism and absolutism effectively prevent us from realizing our enlightenment, hence are to be avoided.

Located in 4 passages in the translation:

  • g.­86
  • g.­184
  • g.­281
  • g.­295
g.­5

absorption

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

“Absorption” has been translated as “meditation,” “contemplation,” “attainment,” etc., and any of these words might serve. The problem is to establish one English word for each of the important Sanskrit words samāpatti, dhyāna, samādhi, bhāvanā, etc., so as to preserve a consistency with the original. Therefore, I have adopted for these terms, respectively, “absorption,” “contemplation,” “concentration” and “realization” or “cultivation,” reserving the word “meditation” for general use with any of the terms when they are used not in a specific sense but to indicate mind-practice in general.

Located in 9 passages in the translation:

  • 2.­10
  • 3.­69
  • 4.­30
  • 8.­29
  • g.­51
  • g.­56
  • g.­75
  • g.­182
  • g.­319
g.­6

affliction

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

Desire, hatred and anger, dullness, pride, and jealousy, as well as all their derivatives, said to number 84,000. Also translated “passions.”

Located in 23 passages in the translation:

  • 1.­2
  • 3.­13
  • 3.­34
  • 3.­53
  • 3.­59
  • 3.­69
  • 3.­78-79
  • 4.­15
  • 4.­21
  • 4.­29
  • 6.­1
  • 6.­7
  • 6.­27
  • 7.­2
  • 7.­28
  • 9.­24
  • 10.­20
  • 11.­12
  • n.­68
  • g.­197
  • g.­213
  • g.­319
g.­7

aggregate

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

This translation of skandha is fairly well established, although some prefer the monosyllabic “group.” It is important to bear in mind that the original skandha has the sense of “pile,” or “heap,” which has the connotation of utter lack of internal structure, of a randomly collocated pile of things; thus “group” may convey a false connotation of structure and ordered arrangement. The five “compulsive” (upādāna) aggregates are of great importance as a schema for introspective meditation in the Abhidharma, wherein each is defined with the greatest subtlety and precision. In fact, the five terms rūpa, vedanā, samjñā, saṃskāra, and vijñāna have such a particular technical sense that many translators have preferred to leave them untranslated. Nevertheless, in the sūtra context, where the five are meant rather more simply to represent the relative living being (in the realm of desire), it seems preferable to give a translation‍—in spite of the drawbacks of each possible term‍—in order to convey the same sense of a total categorization of the psychophysical complex. Thus, for rūpa, “matter” is preferred to “form” because it more concretely connotes the physical and gross; for vedanā, “sensation” is adopted, as limited to the aesthetic; for samjñā, “intellect” is useful in conveying the sense of verbal, conceptual intelligence. For samskāra, which covers a number of mental functions as well as inanimate forces, “motivation” gives a general idea. And “consciousness” is so well established for vijñāna (although what we normally think of as consciousness is more like samjñā, i.e., conceptual and notional, and vijñāna is rather the “pure awareness” prior to concepts) as to be left unchallenged.

Located in 18 passages in the translation:

  • 2.­9
  • 3.­25
  • 3.­69
  • 4.­15
  • 5.­2
  • 8.­18
  • 8.­24
  • 10.­20
  • n.­52
  • n.­102
  • n.­202
  • g.­55
  • g.­74
  • g.­80
  • g.­128
  • g.­179
  • g.­188
  • g.­283
g.­8

aids to enlightenment

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

See “thirty-seven aids to enlightenment”

Located in 6 passages in the translation:

  • 3.­58
  • 3.­69
  • 3.­79
  • 7.­19
  • 10.­20
  • 12.­11
g.­14

Āmrapālī

Wylie:
  • a mra srung ba
Tibetan:
  • ཨ་མྲ་སྲུང་བ།
Sanskrit:
  • āmrapālī

A courtesan of Vaiśālī who gave her garden to the Buddha and his retinue, where they stay during the events of the sūtra.

Located in 5 passages in the translation:

  • i.­3
  • i.­7
  • 1.­2
  • 1.­13
  • 10.­1
g.­15

Ānanda

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

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

In this text:

See also n.­88 and n.­193.

Located in 25 passages in the translation:

  • i.­7-8
  • 3.­41-46
  • 10.­1
  • 10.­8-17
  • 12.­27-29
  • n.­88
  • n.­193
  • n.­206
g.­20

arhat

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

According to Buddhist tradition, one who has conquered his enemy passions (kleśa-ari-hata) and reached the supreme purity. The term can refer to buddhas as well as to those who have reached realization of the Disciple Vehicle.

Located in 18 passages in the translation:

  • 1.­2
  • 3.­1
  • 3.­24
  • 4.­29
  • 6.­1
  • 6.­3
  • 6.­41
  • 12.­6
  • 12.­10
  • n.­59
  • n.­72
  • n.­144
  • n.­148
  • n.­199
  • g.­85
  • g.­88
  • g.­313
  • g.­333
g.­21

Āryadeva

Wylie:
  • ’phags pa lha
Tibetan:
  • འཕགས་པ་ལྷ།
Sanskrit:
  • āryadeva

One of the great masters of Indian Buddhism. The main disciple of Nāgārjuna, he lived in the early a.d. centuries and wrote numerous important works of Mādhyamika philosophy.

Located in 1 passage in the translation:

  • g.­46
g.­22

Āryāsaṅga

Wylie:
  • ’phags pa thogs med
  • thogs med
Tibetan:
  • འཕགས་པ་ཐོགས་མེད།
  • ཐོགས་མེད།
Sanskrit:
  • āryāsaṅga
  • asaṅga

This great Indian philosopher lived in the fourth century and was the founder of the Vijñānavāda, or “Consciousness-Only,” school of Mahāyāna Buddhism.

Located in 6 passages in the translation:

  • n.­178
  • g.­155
  • g.­267
  • g.­301
  • g.­338
  • g.­343
g.­23

Aśoka

Wylie:
  • mya ngan med pa
Tibetan:
  • མྱ་ངན་མེད་པ།
Sanskrit:
  • aśoka

Universe whence comes the Brahmā Śikhin.

Located in 3 passages in the translation:

  • 1.­11
  • g.­37
  • g.­288
g.­24

asura

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

Titan .

Located in 10 passages in the translation:

  • 1.­11
  • 1.­14
  • 5.­12
  • 5.­14
  • 6.­24
  • 7.­2
  • 11.­14
  • 12.­12
  • 12.­19
  • 12.­29
g.­27

Avataṃsaka

Wylie:
  • phal po che
Tibetan:
  • ཕལ་པོ་ཆེ།
Sanskrit:
  • avataṃsaka

This vast Mahāyāna sūtra (also called the Buddhāvataṃsaka) deals with the miraculous side of the Mahāyāna. It is important in relation to the Vimalakīrtinirdeśa, since the latter’s fifth chapter, “The Inconceivable Liberation,” is a highly abbreviated version of the essential teaching of the former.

Located in 4 passages in the translation:

  • n.­139
  • n.­143
  • g.­43
  • g.­123
g.­32

bhikṣu

Wylie:
  • dge slong
Tibetan:
  • དགེ་སློང་།
Sanskrit:
  • bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

Located in 5 passages in the translation:

  • 1.­2
  • 1.­11
  • 1.­56
  • 3.­21
  • 3.­49
g.­34

birthlessness

Wylie:
  • mi skye ba
Tibetan:
  • མི་སྐྱེ་བ།
Sanskrit:
  • anutpādatva

This refers to the ultimate nature of reality, to the fact that, ultimately, nothing has ever been produced or born nor will it ever be because birth and production can occur only on the relative, or superficial, level. Hence “birthlessness” is a synonym of “voidness,” “reality,” “absolute,” “ultimate,” “infinity,” etc.

Located in 7 passages in the translation:

  • i.­9
  • 3.­25
  • 3.­49
  • 4.­29
  • 10.­21
  • 12.­22
  • g.­324
g.­35

bodhisattva

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

A living being who has produced the spirit of enlightenment in himself and whose constant dedication, lifetime after lifetime, is to attain the unexcelled, perfect enlightenment of Buddhahood.

Located in 251 passages in the translation:

  • s.­1
  • i.­3-7
  • i.­9
  • i.­13-14
  • 1.­1
  • 1.­3
  • 1.­10
  • 1.­13
  • 1.­31-44
  • 1.­46
  • 3.­14
  • 3.­35
  • 3.­43
  • 3.­48
  • 3.­61
  • 3.­63
  • 3.­69
  • 3.­71-72
  • 3.­80
  • 3.­83
  • 4.­1-3
  • 4.­7
  • 4.­11
  • 4.­14-15
  • 4.­18
  • 4.­20-22
  • 4.­25-30
  • 5.­1
  • 5.­7-9
  • 5.­13-22
  • 6.­1-5
  • 6.­12
  • 6.­16
  • 6.­27
  • 7.­1-2
  • 7.­8
  • 7.­16-17
  • 7.­32
  • 7.­43
  • 8.­1-35
  • 9.­1-4
  • 9.­6-7
  • 9.­9-14
  • 9.­16-18
  • 9.­20-23
  • 9.­26-29
  • 10.­4-6
  • 10.­8
  • 10.­11-13
  • 10.­17-24
  • 11.­8
  • 11.­12-16
  • 11.­18
  • 12.­1
  • 12.­7
  • 12.­12
  • 12.­17
  • 12.­19-25
  • 12.­29
  • n.­16
  • n.­18-20
  • n.­35-37
  • n.­40
  • n.­55-56
  • n.­73
  • n.­93
  • n.­99-100
  • n.­111
  • n.­120
  • n.­125
  • n.­127-128
  • n.­130
  • n.­144-145
  • n.­147
  • n.­155
  • n.­158
  • n.­162
  • n.­168
  • n.­181
  • n.­185
  • n.­190
  • n.­195-196
  • n.­198
  • g.­11
  • g.­26
  • g.­47
  • g.­59
  • g.­60
  • g.­63
  • g.­68
  • g.­69
  • g.­77
  • g.­81
  • g.­84
  • g.­86
  • g.­98
  • g.­106
  • g.­109
  • g.­110
  • g.­113
  • g.­118
  • g.­123
  • g.­131
  • g.­148
  • g.­163
  • g.­167
  • g.­171
  • g.­172
  • g.­181
  • g.­205
  • g.­214
  • g.­217
  • g.­245
  • g.­246
  • g.­248
  • g.­277
  • g.­278
  • g.­297
  • g.­302
  • g.­313
  • g.­319
  • g.­333
  • g.­337
  • g.­345
g.­37

Brahmā

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

Creator-lord of a universe, there being as many as there are universes, whose number is incalculable. Hence, in Buddhist belief, a title of a deity who has attained supremacy in a particular universe, rather than a personal name. For example, the Brahmā of the Aśoka universe is personally called Śikhin, to distinguish him from other Brahmās. A Brahmā resides at the summit of the realm of pure matter (rūpadhātu), and is thus higher in status than a Śakra.

Located in 26 passages in the translation:

  • 1.­11
  • 1.­49-50
  • 2.­1
  • 2.­6
  • 3.­27-29
  • 4.­2-3
  • 4.­30
  • 5.­8
  • 5.­18
  • 6.­24
  • 6.­27
  • 7.­39
  • 9.­21
  • 10.­4
  • 10.­20
  • 11.­14
  • 12.­3
  • g.­23
  • g.­260
  • g.­285
  • g.­288
  • g.­305
g.­39

buddha

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

Lit. “awakened one.” Title of one who has attained the highest attainment possible for a living being. “The Buddha” often designates Śākyamuni because he is the buddha mainly in charge of the buddhafield of our Sahā universe.

Located in 271 passages in the translation:

  • s.­1
  • i.­3-8
  • i.­11
  • i.­14-15
  • 1.­1-3
  • 1.­5
  • 1.­7
  • 1.­11-15
  • 1.­24-26
  • 1.­29-33
  • 1.­46-48
  • 1.­50
  • 1.­52-53
  • 2.­1
  • 2.­3
  • 3.­1-2
  • 3.­4
  • 3.­10
  • 3.­12-13
  • 3.­15-17
  • 3.­21
  • 3.­24-25
  • 3.­27-28
  • 3.­30-31
  • 3.­37-38
  • 3.­41
  • 3.­46-49
  • 3.­55
  • 3.­60-61
  • 3.­63
  • 3.­69
  • 3.­74
  • 3.­78
  • 4.­1
  • 4.­6
  • 4.­18
  • 4.­30
  • 5.­2
  • 5.­17-18
  • 6.­3
  • 6.­5-6
  • 6.­24-25
  • 6.­28
  • 6.­31
  • 6.­35-36
  • 6.­41
  • 6.­43
  • 7.­1
  • 7.­5
  • 7.­8
  • 7.­11
  • 7.­13-15
  • 7.­29-30
  • 7.­48
  • 7.­57
  • 8.­23
  • 9.­3
  • 9.­9-10
  • 9.­13-16
  • 9.­23
  • 9.­25-26
  • 10.­1
  • 10.­3-6
  • 10.­8
  • 10.­12-13
  • 10.­15-22
  • 10.­24
  • 11.­1
  • 11.­4
  • 11.­9
  • 11.­13-14
  • 11.­18-19
  • 12.­1-2
  • 12.­5-6
  • 12.­8
  • 12.­12-14
  • 12.­17
  • 12.­23-29
  • n.­4
  • n.­6
  • n.­25-26
  • n.­30
  • n.­32-36
  • n.­40
  • n.­52
  • n.­55
  • n.­57
  • n.­61-62
  • n.­70
  • n.­74
  • n.­80
  • n.­83
  • n.­88
  • n.­93
  • n.­101
  • n.­103
  • n.­106
  • n.­110
  • n.­128
  • n.­133
  • n.­152
  • n.­162
  • n.­188
  • n.­192
  • n.­193
  • n.­195
  • n.­199
  • n.­202
  • n.­206
  • n.­208
  • n.­212
  • g.­9
  • g.­10
  • g.­12
  • g.­13
  • g.­14
  • g.­16
  • g.­19
  • g.­20
  • g.­30
  • g.­40
  • g.­41
  • g.­45
  • g.­52
  • g.­60
  • g.­66
  • g.­68
  • g.­71
  • g.­73
  • g.­77
  • g.­81
  • g.­84
  • g.­85
  • g.­86
  • g.­105
  • g.­106
  • g.­109
  • g.­110
  • g.­125
  • g.­137
  • g.­141
  • g.­148
  • g.­152
  • g.­155
  • g.­157
  • g.­158
  • g.­164
  • g.­167
  • g.­171
  • g.­172
  • g.­175
  • g.­185
  • g.­186
  • g.­191
  • g.­207
  • g.­211
  • g.­212
  • g.­218
  • g.­220
  • g.­225
  • g.­232
  • g.­234
  • g.­235
  • g.­236
  • g.­238
  • g.­244
  • g.­245
  • g.­248
  • g.­256
  • g.­261
  • g.­262
  • g.­271
  • g.­272
  • g.­274
  • g.­275
  • g.­276
  • g.­280
  • g.­288
  • g.­290
  • g.­292
  • g.­293
  • g.­294
  • g.­296
  • g.­298
  • g.­300
  • g.­302
  • g.­306
  • g.­307
  • g.­308
  • g.­313
  • g.­314
  • g.­318
  • g.­319
  • g.­330
  • g.­333
  • g.­336
  • g.­340
g.­40

Buddha Gaya

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • buddha gaya

Ancient name for the town in Bihar province, where the Buddha attained his highest enlightenment under the Bodhi-tree. Modern name, Bodhgaya.

Located in 1 passage in the translation:

  • g.­280
g.­41

buddhafield

Wylie:
  • sangs rgyas kyi zhing
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཞིང་།
Sanskrit:
  • buddhakṣetra

Roughly, a synonym for “universe,” although Buddhist cosmology contains many universes of different types and dimensions. “Buddhafield” indicates, in regard to whatever type of world-sphere, that it is the field of influence of a particular Buddha. For a detailed discussion of these concepts, see Lamotte, Appendice, Note I.

Located in 82 passages in the translation:

  • i.­3
  • i.­7-8
  • i.­14
  • 1.­9
  • 1.­31-46
  • 1.­48-50
  • 1.­52-56
  • 3.­28
  • 3.­43
  • 3.­69
  • 3.­79
  • 4.­8
  • 4.­23-24
  • 4.­30
  • 5.­6-7
  • 5.­17
  • 6.­27
  • 7.­31
  • 7.­44
  • 9.­2
  • 9.­4
  • 9.­7
  • 9.­11-13
  • 9.­15
  • 9.­22
  • 9.­26-28
  • 10.­4
  • 10.­9
  • 10.­12-15
  • 10.­18
  • 10.­20
  • 10.­22
  • 11.­4
  • 11.­9
  • 11.­12
  • 11.­18
  • 11.­20
  • 12.­25
  • n.­35-36
  • n.­39
  • n.­113-115
  • n.­174
  • g.­3
  • g.­39
  • g.­185
  • g.­258
  • g.­278
  • g.­340
g.­43

Buddhāvataṃsaka

Wylie:
  • sangs rgyas phal po che
Tibetan:
  • སངས་རྒྱས་ཕལ་པོ་ཆེ།
Sanskrit:
  • buddhāvataṃsaka

See Avataṃsaka.

Located in 2 passages in the translation:

  • i.­1
  • g.­27
g.­46

Candrakīrti

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

(c. sixth century). The most important Mādhyamika philosopher after Nāgārjuna and Āryadeva, he refined the philosophical methods of the school to such a degree that later members of the tradition considered him one of the highest authorities on the subject of the profound nature of reality.

Located in 5 passages in the translation:

  • n.­48
  • n.­126
  • n.­184
  • g.­225
  • g.­226
g.­48

cessation

Wylie:
  • ’gog pa
Tibetan:
  • འགོག་པ།
Sanskrit:
  • nirodha

The third Noble Truth, equivalent to nirvāṇa.

Located in 11 passages in the translation:

  • 3.­2
  • 3.­50
  • 4.­18
  • 4.­27
  • 5.­2
  • 6.­1
  • 8.­24
  • 8.­29
  • 11.­3
  • n.­98
  • g.­75
g.­51

concentration

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

See “absorption.”

Located in 33 passages in the translation:

  • 2.­2
  • 2.­10
  • 3.­13
  • 3.­24
  • 3.­28
  • 3.­75
  • 4.­22-24
  • 4.­30
  • 5.­8
  • 7.­22
  • 9.­2
  • 9.­20
  • 9.­22
  • 9.­27
  • 10.­15
  • 11.­3
  • 11.­15
  • n.­85-86
  • g.­5
  • g.­58
  • g.­78
  • g.­79
  • g.­92
  • g.­93
  • g.­184
  • g.­264
  • g.­285
  • g.­286
  • g.­306
  • g.­319
g.­53

conceptualization

Wylie:
  • rnam par rtog pa
Tibetan:
  • རྣམ་པར་རྟོག་པ།
Sanskrit:
  • vikalpa

This brings up another important group of words that has never been treated systematically in translation: vikalpa, parikalpa, samāropa, adhyāropa, kalpanā, samjñā, and prapāñca. All of these refer to mental functions that tend to superimpose upon reality, either relative or ultimate, a conceptualized reality fabricated by the subjective mind. Some translators have tended to lump these together under the rubric “discursive thought,” which leads to the misleading notion that all thought is bad, something to be eliminated, and that sheer “thoughtlessness” is “enlightenment,” or whatever higher state is desired. According to Buddhist scholars, thought in itself is simply a function, and only thought that is attached to its own content over and above the relative object, i.e., “egoistic” thought, is bad and to be eliminated. Therefore we have chosen a set of words for the seven Skt. terms: respectively, “conceptualization,” “imagination,” “presumption,” “exaggeration,” “construction,” “conception” or “notion,” and “fabrication.” This does not mean that these words are not somewhat interchangeable or that another English word might not be better in certain contexts; it only represents an attempt to achieve consistency with the original usages.

Located in 5 passages in the translation:

  • i.­11
  • 3.­34
  • 6.­1
  • 8.­24
  • g.­183
g.­55

consciousness

Wylie:
  • rnam shes
Tibetan:
  • རྣམ་ཤེས།
Sanskrit:
  • vijñāna

See “aggregate.”

Located in 20 passages in the translation:

  • 3.­7-8
  • 3.­12
  • 4.­14
  • 5.­2
  • 5.­4
  • 8.­18
  • 8.­22
  • 11.­1-2
  • 12.­13
  • n.­98
  • g.­7
  • g.­52
  • g.­74
  • g.­75
  • g.­80
  • g.­98
  • g.­285
  • g.­318
g.­56

contemplation

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

See “absorption.”

Located in 12 passages in the translation:

  • 3.­2-3
  • 4.­22
  • 4.­30
  • 6.­3
  • 7.­4
  • 7.­26
  • g.­5
  • g.­184
  • g.­285
  • g.­313
  • g.­319
g.­58

decisiveness

Wylie:
  • nges par sems pa
Tibetan:
  • ངེས་པར་སེམས་པ།
Sanskrit:
  • nidhyapti

Analytic concentration that gains insight into the nature of reality, synonymous with “transcendental analysis,” vipaśyana (q.v.).

Located in 2 passages in the translation:

  • 3.­58
  • 4.­1
g.­59

dedication

Wylie:
  • yongs su bsngo ba
Tibetan:
  • ཡོངས་སུ་བསྔོ་བ།
Sanskrit:
  • pariṇāmana

This refers to the bodhisattva’s constant mindfulness of the fact that all his actions of whatever form contribute to his purpose of attaining enlightenment for the sake of himself and others, i.e., his conscious deferral of the merit accruing from any virtuous action as he eschews immediate reward in favor of ultimate enlightenment for himself and all living beings.

Located in 7 passages in the translation:

  • 1.­42
  • 1.­44
  • 4.­26
  • 8.­21
  • 10.­20
  • g.­35
  • g.­77
g.­60

definitive meaning

Wylie:
  • nges don
Tibetan:
  • ངེས་དོན།
Sanskrit:
  • nītārtha

This refers to those teachings of the Buddha that are in terms of ultimate reality; it is opposed to those teachings given in terms of relative reality, termed “interpretable meaning,” because they require further interpretation before being relied on to indicate the ultimate. Hence definitive meaning relates to voidness, etc., and no statement concerning the relative world, even by the Buddha, can be taken as definitive. This is especially important in the context of the Mādhyamika doctrine, hence in the context of Vimalakīrti’s teachings, because he is constantly correcting the disciples and bodhisattvas who accept interpretable expressions of the Tathāgata as if they were definitive, thereby attaching themselves to them and adopting a one-sided approach.

Located in 4 passages in the translation:

  • 10.­21
  • n.­61
  • g.­98
  • g.­129
g.­61

dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།
Sanskrit:
  • pratītya­samutpāda

See also “relativity.”

Located in 5 passages in the translation:

  • 6.­23
  • 12.­13
  • n.­98
  • g.­255
  • g.­284
g.­63

destiny for the ultimate

Wylie:
  • nges pa la zhugs pa
Tibetan:
  • ངེས་པ་ལ་ཞུགས་པ།
Sanskrit:
  • niyāmāvakrānti

This is the stage attained by followers of the Hinayāna wherein they become determined for the attainment of liberation (nirvāṇa, i.e., the ultimate for them) in such a way as never to regress from their goals, and by bodhisattvas when they attain the holy path of insight.

Located in 2 passages in the translation:

  • 3.­49
  • 10.­11
g.­66

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 134 passages in the translation:

  • i.­5
  • i.­7-8
  • 1.­3
  • 1.­5-8
  • 1.­11-12
  • 1.­14
  • 1.­18
  • 1.­21-22
  • 2.­1
  • 2.­3-5
  • 2.­7
  • 2.­12
  • 3.­4-7
  • 3.­9-10
  • 3.­16
  • 3.­21
  • 3.­24
  • 3.­45
  • 3.­57
  • 3.­61
  • 3.­68-70
  • 3.­74-80
  • 3.­82
  • 4.­1-3
  • 4.­19
  • 4.­21
  • 4.­30
  • 5.­1-5
  • 5.­18
  • 5.­20
  • 6.­2-3
  • 6.­12
  • 6.­15
  • 6.­22
  • 6.­24
  • 6.­28
  • 6.­30
  • 7.­18
  • 7.­20-21
  • 7.­25
  • 7.­41
  • 7.­45
  • 7.­55
  • 8.­23
  • 9.­1-2
  • 9.­10
  • 9.­12
  • 9.­22-23
  • 9.­25
  • 9.­29
  • 10.­1
  • 10.­15
  • 10.­20-22
  • 11.­14
  • 11.­21-22
  • 12.­1-2
  • 12.­5
  • 12.­8-16
  • 12.­18-23
  • 12.­26-28
  • n.­30
  • n.­52
  • n.­59
  • n.­72
  • n.­85
  • n.­99
  • n.­106
  • n.­136
  • n.­138
  • n.­190
  • n.­197
  • n.­202
  • g.­30
  • g.­67
  • g.­77
  • g.­125
  • g.­130
  • g.­151
  • g.­164
  • g.­181
  • g.­275
  • g.­294
  • g.­319
  • g.­333
  • g.­337
g.­67

Dharma-door

Wylie:
  • chos kyi sgo
Tibetan:
  • ཆོས་ཀྱི་སྒོ།
Sanskrit:
  • dharmamukha

Certain teachings are called “Dharma-doors” (or “doors of the Dharma”), as they provide access to the practice of the Dharma.

Located in 4 passages in the translation:

  • 8.­1
  • 10.­13
  • n.­162
  • g.­72
g.­68

Dharma-eye

Wylie:
  • chos kyi mig
Tibetan:
  • ཆོས་ཀྱི་མིག
Sanskrit:
  • dharmacakṣu

One of the “five eyes,” representing superior insights of the buddhas and bodhisattvas. The five eyes consist of five different faculties of vision: the physical eye (māṃsa­cakṣu), the divine eye (dīvya­cakṣu), the wisdom eye (prajñā­cakṣu), the Dharma-eye (dharma­cakṣu), and the Buddha-eye (buddha­cakṣu).

Located in 3 passages in the translation:

  • 1.­56
  • 5.­5
  • g.­71
g.­71

divine eye

Wylie:
  • lha’i mig
Tibetan:
  • ལྷའི་མིག
Sanskrit:
  • divyacakṣu

One of the six “superknowledges” (q.v.) as well as one of the “five eyes,” this is the supernormal ability to see to an unlimited distance, observe events on other worlds, see through mountains, etc. The five eyes consist of five different faculties of vision: the physical eye (māṃsa­cakṣu), the divine eye (dīvya­cakṣu), the wisdom eye (prajñā­cakṣu), the Dharma-eye (dharma­cakṣu), and the Buddha-eye (buddha­cakṣu).

Located in 8 passages in the translation:

  • 3.­27-28
  • 11.­15
  • n.­78-79
  • g.­68
  • g.­305
  • g.­313
g.­72

door of the Dharma

Wylie:
  • chos kyi sgo
Tibetan:
  • ཆོས་ཀྱི་སྒོ།
Sanskrit:
  • dharmamukha

See “Dharma-door.”

Located in 3 passages in the translation:

  • 3.­72
  • 8.­35
  • g.­67
g.­74

egoistic views

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

This consists of twenty varieties of false notion, consisting basically of regarding the temporally impermanent and ultimately insubstantial as “I” or “mine.” The five compulsive aggregates are paired with the self, giving the twenty false notions. For example, the first four false notions are that (1) matter is the self, which is like its owner (rūpaṃ ātmā svāmivat); (2) the self possesses matter, like its ornament (rūpavañ ātmā alaņkāravat); (3) matter belongs to the self, like a slave (ātmīyaṃ rūpaṃ bhṛtyavat); and (4) the self dwells in matter as in a vessel (rūpe ātmā bhajanavat). The other four compulsive aggregates are paired with the self in the same four ways, giving sixteen more false notions concerning sensation, intellect, motivation, and consciousness, hypostatizing an impossible relationship with a nonexistent, permanent, substantial self.

Located in 6 passages in the translation:

  • 3.­15
  • 6.­1
  • 7.­11
  • 8.­24
  • n.­102
  • g.­178
g.­75

eight liberations

Wylie:
  • rnam par thar pa brgyad
Tibetan:
  • རྣམ་པར་ཐར་པ་བརྒྱད།
Sanskrit:
  • vimokṣa

The first consists of the seeing of form by one who has form; the second consists of the seeing of external form by one with the concept of internal formlessness; the third consists of the physical realization of pleasant liberation and its successful consolidation; the fourth consists of the full entrance to the infinity of space through transcending all conceptions of matter, and the subsequent decline of conceptions of resistance and discredit of conceptions of diversity; the fifth consists of full entrance into the infinity of consciousness, having transcended the infinity of space; the sixth consists of the full entrance into the sphere of nothingness, having transcended the sphere of the infinity of conscious­ness; the seventh consists of the full entrance into the sphere of neither conscious­ness nor un­conscious­ness, having transcended the sphere of nothingness; the eighth consists of the perfect cessation of suffering, having transcended the sphere of neither conscious­ness nor un­conscious­ness. Thus the first three liberations form specific links to the ordinary perceptual world; the fourth to seventh are equivalent to the four absorptions; and the eighth represents the highest attainment.

Located in 3 passages in the translation:

  • 3.­13
  • 7.­22
  • 9.­1
g.­77

eighteen special qualities of a bodhisattva

Wylie:
  • byang chub sems dpa’i chos ma ’dres pa bco brgyad
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།
Sanskrit:
  • aṣṭā­daśāveṇika­bodhi­sattva­dharma

These consist of the bodhisattva’s natural (uninstructed) possession of generosity, morality, tolerance, effort, meditation, and wisdom; of his uniting all beings with the four means of unification, knowing the method of dedication (of virtue to enlightenment), exemplification, through skill in liberative art, of the positive results of the Mahāyāna, as suited to the (various) modes of behavior of all living beings, his not falling from the Mahāyāna, showing the entrances of saṃsāra and nirvāṇa, skill in the technique of reconciliation of dichotomies, impeccable progress in all his lives, guided by wisdom without any conditioned activities, possession of ultimate action of body, speech, and mind directed by the tenfold path of good action, nonabandonment of any of the realms of living beings, through his assumption of a body endowed with tolerance of every conceivable suffering, manifestation of that which delights all living beings, inexhaustible preservation of the mind of omniscience, as stable as the virtue-constituted tree of wish-fulfilling gems, (even) in the midst of the infantile (ordinary persons) and (narrow-minded) religious disciples, however trying they might be, and adamant irreversibility from demonstrating the quest of the Dharma of the Buddha, for the sake of the attainment of the miraculous consecration conferring the skill in liberative art that transmutes all things. (Mvy, nos. 787-804)

Located in 1 passage in the translation:

  • g.­254
g.­79

eightfold noble path

Wylie:
  • ’phags pa’i lam gyi yan lag brgyad
Tibetan:
  • འཕགས་པའི་ལམ་གྱི་ཡན་ལག་བརྒྱད།
Sanskrit:
  • āryāṣṭāṅga­mārga

These are right view (samyagdṛṣṭi), right consideration (samyak­saṃkalpa), right speech (samyakvāk), right terminal action (samyak­karmānta), right livelihood (samyagajiva), right effort (samyag­vyāyāma), right remembrance (samyak­smṛti), and right concentration (samyak­samādhi). They are variously defined in the different Buddhist schools. These eight form a part of the thirty-seven aids to enlightenment (see entry).

Located in 3 passages in the translation:

  • n.­133
  • g.­76
  • g.­322
g.­80

element

Wylie:
  • khams
  • ’byung ba chen po
Tibetan:
  • ཁམས།
  • འབྱུང་བ་ཆེན་པོ།
Sanskrit:
  • dhātu
  • mahābhūta

Depending on the context, may translate either: (a) Skt. mahābhūta, Tib. ’byung ba chen po, the four “main” or “great” outer elements of earth, water, fire, air, and (when there is a fifth) space; or: (b) Skt. dhātu, Tib. khams, the “eighteen elements” introduce, in the context of the aggregates, elements, and sense-media, the same six pairs as the twelve sense-media, as elements of experience, adding a third member to each set: the element of consciousness (vijñāna), or sense. Hence the first pair gives the triad eye-element (caksur­dhātu), form-element (rūpadhātu), and eye-consciousness-element, or eye-sense-element (caksur­vijñāna­dhātu)‍—and so on with the other five, noting the last, mind-element (manodhātu), phenomena-element (dharma­dhātu), and mental-sense-element (mano­vijñāna­dhātu).

Located in 21 passages in the translation:

  • 2.­7
  • 2.­9
  • 3.­69
  • 4.­6
  • 4.­13
  • 4.­15
  • 5.­2
  • 6.­1
  • 8.­19
  • 10.­20
  • 11.­1
  • n.­49-50
  • n.­59
  • n.­102
  • n.­118
  • n.­167
  • n.­182
  • g.­193
  • g.­293
  • g.­333
g.­81

emanated incarnation

Wylie:
  • sprul pa
Tibetan:
  • སྤྲུལ་པ།
Sanskrit:
  • nirmāṇa

This refers to the miraculous power of the Buddha and bodhisattvas of a certain stage to emanate apparently living beings in order to develop and teach living beings. This power reaches its culmination in the nirmāṇa­kayā, the “incarnation body,” which is one of the three bodies of buddhahood and includes all physical forms of all buddhas, including Śākyamuni, whose sole function as incarnations is the development and liberation of living beings.

Located in 4 passages in the translation:

  • 6.­1
  • 6.­38
  • g.­119
  • g.­120
g.­82

emptiness

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

This Skt. term is usually translated by “voidness” because that English word is more rarely used in other contexts than “emptiness” and does not refer to any sort of ultimate nothingness, as a thing-in-itself, or even as the thing-in-itself to end all things-in-themselves. It is a pure negation of the ultimate existence of anything or, in Buddhist terminology, the “emptiness with respect to personal and phenomenal selves,” or “with respect to identity,” or “with respect to intrinsic nature,” or “with respect to essential substance,” or “with respect to self-existence established by intrinsic identity,” or “with respect to ultimate truth-status,” etc. Thus emptiness is a concept descriptive of the ultimate reality through its pure negation of whatever may be supposed to be ultimately real. It is an absence, hence not existent in itself. It is synonymous therefore with “infinity,” “absolute,” etc.‍—themselves all negative terms, i.e., formed etymologically from a positive concept by adding a negative prefix (in + finite = not finite; ab + solute = not compounded, etc.). But, since our verbally conditioned mental functions are habituated to the connection of word and thing, we tend to hypostatize a “void,” analogous to “outer space,” a “vacuum,” etc., which we either shrink from as a nihilistic nothingness or become attached to as a liberative nothingness; this great mistake can be cured only by realizing the meaning of the “emptiness of emptiness,” which brings us to the tolerance of inconceivability.

Located in 11 passages in the translation:

  • 4.­4
  • 4.­8-10
  • n.­113-114
  • n.­116-117
  • g.­312
  • g.­347
  • g.­351
g.­83

enlightenment

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

This word requires too much explanation for this glossary because, indeed, the whole sūtra‍—and the whole of Buddhist literature‍—is explanatory of only this. Here we simply mention the translation equivalent.

Located in 96 passages in the translation:

  • i.­8
  • i.­14
  • 1.­20
  • 1.­31
  • 1.­35-43
  • 1.­54
  • 1.­56
  • 2.­11-12
  • 3.­11
  • 3.­14
  • 3.­24
  • 3.­29
  • 3.­36
  • 3.­39-40
  • 3.­49-53
  • 3.­67-69
  • 3.­72
  • 3.­75-76
  • 3.­81
  • 3.­83
  • 4.­25-26
  • 4.­31
  • 5.­20
  • 6.­3
  • 6.­39-42
  • 7.­10
  • 7.­15
  • 7.­19
  • 7.­21
  • 7.­25
  • 7.­28
  • 7.­36
  • 7.­51-52
  • 7.­58
  • 9.­29
  • 10.­11-12
  • 10.­16
  • 11.­14
  • 11.­19
  • 12.­2
  • 12.­5
  • 12.­16
  • 12.­19
  • 12.­23
  • 12.­25
  • n.­4
  • n.­6
  • n.­29
  • n.­35
  • n.­53
  • n.­86
  • n.­96
  • n.­98
  • n.­104
  • n.­125
  • n.­163
  • g.­4
  • g.­35
  • g.­40
  • g.­52
  • g.­53
  • g.­59
  • g.­77
  • g.­84
  • g.­98
  • g.­113
  • g.­165
  • g.­214
  • g.­273
  • g.­280
  • g.­296
  • g.­319
  • g.­329
g.­86

fearlessness

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

The Buddha has four fearlessnesses, as do the bodhisattvas. The four fearlessnesses of the Buddha are: fearlessness regarding the realization of all things; fearlessness regarding knowledge of the exhaustion of all impurities; fearlessness of foresight through ascertainment of the persistence of obstructions; and fearlessness in the rightness of the path leading to the attainment of the supreme success. The fearlessnesses of the bodhisattva are: fearlessness in teaching the meaning he has understood from what he has learned and practiced; fearlessness resulting from the successful maintenance of purity in physical, verbal, and mental action‍—without relying on others’ kindness, being naturally flawless through his understanding of the absence of self; fearlessness resulting from freedom from obstruction in virtue, in teaching, and in delivering living beings, through the perfection of wisdom and liberative art and through not forgetting and constantly upholding the teachings; and fearlessness in the ambition to attain full mastery of omniscience‍—without any deterioration or deviation to other practices‍—and to accomplish all the aims of all living beings.

Located in 8 passages in the translation:

  • 1.­7
  • 2.­1
  • 2.­10
  • 3.­60
  • 7.­15
  • 7.­52
  • 9.­13
  • 10.­15
g.­88

five deadly sins

Wylie:
  • mtshams med lnga
Tibetan:
  • མཚམས་མེད་ལྔ།
Sanskrit:
  • ānantarya

Lit. “sins of immediate retribution [after death].” These five, all of which cause immediate rebirth in hell, are killing one’s father, killing one’s mother, killing an arhat, breaking up the saṅgha, and causing, with evil intent, the Tathāgata to bleed.

Located in 4 passages in the translation:

  • i.­13
  • 7.­2
  • 7.­13
  • n.­6
g.­91

five powers

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

These are the same as the five spiritual faculties, at a further stage of development.

Located in 4 passages in the translation:

  • 3.­38
  • 4.­30
  • n.­133
  • g.­322
g.­92

five spiritual faculties

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

These are called “faculties” (indriya) by analogy, as they are considered as capacities to be developed: the spiritual faculties for faith (śraddhā), effort (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajña). These are included in the thirty-seven aids to enlightenment.

Located in 6 passages in the translation:

  • 1.­41
  • 3.­38
  • 4.­30
  • n.­133
  • g.­91
  • g.­322
g.­93

four bases of magical power

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

The first basis of magical power consists of the energy from the conscious cultivation of concentration of will (chanda­samādhi­prahāṇa­saṃskāra­samanvāgataḥ). The second consists of the energy from the conscious cultivation of concentration of mind (citta‑). The third consists of concentration of effort (vīrya‑). The fourth consists of concentration of analysis (mīmāṃsa‑). These four form a part of the thirty-seven aids to enlightenment.

Located in 4 passages in the translation:

  • 1.­41
  • 4.­30
  • n.­133
  • g.­322
g.­95

four foci of mindfulness

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

These are the stationing, or focusing, of mindfulness on the body, sensations, the mind, and things. These four form a part of the thirty-seven aids to enlightenment.

Located in 3 passages in the translation:

  • 1.­41
  • 4.­30
  • g.­322
g.­96

four immeasurables

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

Immeasurable states, otherwise known as “pure abodes” (brahmā­vihāra). Immeasurable love arises from the wish for all living beings to have happiness and the cause of happiness. Immeasurable compassion arises from the wish for all living beings to be free from suffering and its cause. Immeasurable joy arises from the wish that living beings not be sundered from the supreme happiness of liberation. And immeasurable impartiality arises from the wish that the preceding‍—love, compassion, and joy‍—should apply equally to all living beings, without attachment to friend or hatred for enemy.

Located in 4 passages in the translation:

  • 1.­40
  • 4.­30
  • 10.­20
  • n.­109
g.­99

four right efforts

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

These are effort not to initiate sins not yet arisen; effort to eliminate sins already arisen; effort to initiate virtues not yet arisen; and effort to consolidate, increase, and not deteriorate virtues already arisen. For our use of “effort” (samyak­pradhāna) instead of lit. “abandonment” (samyak­prahāna) see Dayal, p. 102 ff. These four form a part of the thirty-seven aids to enlightenment.

Located in 4 passages in the translation:

  • 1.­41
  • 4.­30
  • n.­133
  • g.­322
g.­106

Gandhottama­kūṭa

Wylie:
  • spos mchog brtsegs pa
Tibetan:
  • སྤོས་མཆོག་བརྩེགས་པ།
Sanskrit:
  • gandhottama­kūṭa

Buddha of the universe Sarva­gandha­sugandhā, from whom Vimalakīrti’s emanation-bodhisattva obtains the vessel of ambrosial food that magically feeds the entire assembly without diminishing in the slightest.

Located in 13 passages in the translation:

  • i.­7
  • 9.­2-3
  • 9.­7
  • 9.­10-12
  • 9.­14
  • 9.­22
  • 10.­4
  • 10.­9
  • 10.­18
  • g.­275
g.­108

gnosis

Wylie:
  • ye shes
Tibetan:
  • ཡེ་ཤེས།
Sanskrit:
  • jñāna

This is knowledge of the nonconceptual and transcendental which is realized by those attaining higher stages.

Located in 29 passages in the translation:

  • 1.­4
  • 1.­7
  • 1.­33
  • 1.­45
  • 1.­50
  • 2.­6
  • 2.­10
  • 3.­12
  • 3.­60
  • 3.­76
  • 3.­78-79
  • 4.­29
  • 7.­21
  • 7.­26
  • 8.­12
  • 8.­18-19
  • 10.­14-15
  • 10.­17
  • 10.­21-22
  • 11.­3
  • 12.­13
  • n.­71
  • g.­98
  • g.­207
  • g.­351
g.­109

grace

Wylie:
  • byin gyis brlabs
Tibetan:
  • བྱིན་གྱིས་བརླབས།
Sanskrit:
  • adhiṣṭḥāna

The “supernatural power” with which the buddhas sustain the bodhisattvas in their great efforts on behalf of living beings.

Located in 3 passages in the translation:

  • 1.­3
  • 4.­1
  • 10.­22
g.­110

great compassion

Wylie:
  • snying rje chen po
Tibetan:
  • སྙིང་རྗེ་ཆེན་པོ།
Sanskrit:
  • mahākaruṇā

This refers to one of the two central qualities of buddhas or high bodhisattvas: their feeling born of the wish for all living beings to be free of suffering and to attain the supreme happiness. It is important to note that this great compassion has nothing to do with any sentimental emotion such as that stimulated by such a reflection as “Oh, the poor creatures! How they are suffering!” On the contrary, great compassion is accompanied by the clear awareness that ultimately there are no such things as living beings, suffering, etc., in reality. Thus it is a sensitivity that does not entertain any dualistic notion of subject and object; indeed, such an unlimited sensitivity might best be termed “empathy.”

Located in 26 passages in the translation:

  • i.­12
  • 3.­10
  • 3.­75
  • 4.­7
  • 4.­18
  • 4.­21
  • 6.­3-4
  • 6.­23
  • 6.­25
  • 7.­5
  • 9.­19
  • 9.­26-27
  • 10.­15
  • 10.­20-22
  • 12.­11
  • n.­36
  • n.­126
  • n.­144
  • n.­146
  • n.­168
  • g.­26
  • g.­148
g.­111

great love

Wylie:
  • byams pa chen po
Tibetan:
  • བྱམས་པ་ཆེན་པོ།
Sanskrit:
  • mahāmaitrī

In an effort to maintain distinctions between Buddhism and Christianity, translators have used all sorts of euphemisms for this basic term. Granted, it is not the everyday “love” that means “to like”; it is still the altruistic love that is the finest inspiration of Christ’s teaching, as well as of the Mahāyāna.

Located in 11 passages in the translation:

  • i.­12
  • 3.­75
  • 3.­82
  • 6.­2-3
  • 6.­25
  • 10.­15
  • 10.­20
  • 10.­22
  • 12.­11
  • n.­147
g.­112

great spiritual hero

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

This translation follows the Tib. (lit. “great mind- hero”), whose translation from Skt. derives from the lo tsā ba’s analysis of sattva as meaning “hero,” rather than simply “being.”

Located in 6 passages in the translation:

  • 1.­3
  • 3.­83
  • 6.­12
  • 6.­16
  • 10.­4
  • 12.­19
g.­113

high resolve

Wylie:
  • lhag pa’i bsam pa
Tibetan:
  • ལྷག་པའི་བསམ་པ།
Sanskrit:
  • adhyāśaya

This is a stage in the conception or initiation of the spirit‌ of enlightenment‌. It follows upon the positive thought, or aspiration to attain it, wherein the bodhisattva becomes filled with a lofty determination that he himself should attain enlightenment, that it is the only thing to do to solve his own problems as well as those of all living beings. This high resolve reaches its most intense purity when the bodhisattva simultaneously attains the Path of Insight and the first bodhisattva-stage, the Stage of Joy. The translation follows Lamotte’s happy coinage “haute résolution.”

Located in 18 passages in the translation:

  • 1.­5
  • 1.­7
  • 1.­35
  • 1.­44
  • 3.­29
  • 3.­36
  • 3.­55
  • 3.­78
  • 5.­21
  • 6.­3
  • 10.­20
  • 10.­22
  • 12.­15
  • n.­37
  • n.­168
  • g.­172
  • g.­214
  • g.­319
g.­116

identity

Wylie:
  • rang bzhin
Tibetan:
  • རང་བཞིན།
Sanskrit:
  • svabhāva

Svabhāva is usually rendered as “self-nature,” sometimes as “own-being,” both of which have a certain literal validity. However, neither artificial term has any evocative power for the reader who has no familiarity with the original, and a term must be found that the reader can immediately relate to his own world to fulfill the function the original word had in its world. In our world of identities (national, racial, religious, personal, sexual, etc.), “identity” is a part of our makeup; thus, when we are taught the ultimate absence of identity of all persons and things, it is easy to “identify” what is supposedly absent and hence to try to understand what that entails.

Located in 4 passages in the translation:

  • 3.­59
  • g.­82
  • g.­281
  • g.­312
g.­117

immaterial realm

Wylie:
  • gzugs med khams
Tibetan:
  • གཟུགས་མེད་ཁམས།
Sanskrit:
  • ārūpyadhātu

Definition from the 84000 Glossary of Terms:

The highest and subtlest of the three realms of saṃsāra in Buddhist cosmology. Here beings are no longer bound by materiality and enjoy a purely mental state of absorption. It is divided in four levels according to each of the four formless concentrations (ārūpyāvacaradhyāna), namely, the Sphere of Infinite Space (ākāśānantyāyatana), the Sphere of Infinite Consciousness (vijñānānantyāyatana), the Sphere of Nothingness (a­kiñ­canyāyatana), and the Sphere of Neither Perception nor Non-perception (naiva­saṃjñā­nāsaṃjñāyatana). The formless realm is located above the other two realms of saṃsāra, the form realm (rūpadhātu) and the desire realm (kāmadhātu).

Located in 4 passages in the translation:

  • 2.­3
  • 5.­2
  • 6.­1
  • g.­323
g.­118

incantation

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

The incantations, or spells, are mnemonic formulas, possessed by advanced bodhisattvas, that contain a quintessence of their attainments, not simply magical charms‍—although the latter are included. The same term in Sanskrit and Tibetan also refers to a highly developed power present in bodhisattvas that is a process of memory and recall of detailed teachings, best translated “retention” in certain contexts.

Located in 11 passages in the translation:

  • 1.­4
  • 2.­1
  • 7.­8
  • 7.­21
  • 10.­16-17
  • 10.­20
  • 12.­11
  • 12.­15
  • n.­193
  • g.­316
g.­119

incarnation

Wylie:
  • sprul pa
Tibetan:
  • སྤྲུལ་པ།
Sanskrit:
  • nirmāṇa

See “emanated incarnation.”

Located in 11 passages in the translation:

  • 3.­18-19
  • 6.­33
  • 6.­37
  • 9.­13
  • 10.­12
  • 10.­17
  • g.­81
  • g.­148
  • g.­192
  • g.­236
g.­120

incarnation-body

Wylie:
  • sprul pa’i sku
Tibetan:
  • སྤྲུལ་པའི་སྐུ།
Sanskrit:
  • nirmāṇakāya

See “emanated incarnation.”

Located in 3 passages in the translation:

  • n.­70
  • n.­188
  • g.­148
g.­121

incomprehensibility

Wylie:
  • mi dmigs pa
Tibetan:
  • མི་དམིགས་པ།
Sanskrit:
  • anupalambha

This refers to the ultimate nature of things, which cannot be comprehended, grasped, etc., by the ordinary, conditioned, subjective mind. Hence it is significant that the realization of this nature is not couched in terms of understanding, or conviction, but in terms of tolerance (kṣānti), as the grasping mind cannot grasp its ultimate inability to grasp; it can only cultivate its tolerance of that inability.

Located in 5 passages in the translation:

  • i.­9
  • 1.­4
  • g.­122
  • g.­205
  • g.­324
g.­122

inconceivability

Wylie:
  • bsam gyis mi khyab pa
Tibetan:
  • བསམ་གྱིས་མི་ཁྱབ་པ།
Sanskrit:
  • acintyatā

Lit. “unthinkability,” (on the part of a mind whose thinking is conditioned and bound by conceptual terms). This is essentially synonymous with “incomprehensibility” (see entry).

Located in 5 passages in the translation:

  • i.­9
  • 10.­7
  • n.­36
  • n.­145
  • g.­82
g.­123

inconceivable liberation

Wylie:
  • rnam par thar pa bsam gyis mi khyab pa
Tibetan:
  • རྣམ་པར་ཐར་པ་བསམ་གྱིས་མི་ཁྱབ་པ།
Sanskrit:
  • acintyavimokṣa

Inconceivable liberation of the bodhisattvas, a name of the Avataṃsaka, and a subtitle of the Vimala­kīrti­nirdeśa.

Located in 20 passages in the translation:

  • i.­1
  • i.­5
  • i.­9
  • i.­13-14
  • 5.­13-14
  • 5.­16-22
  • 9.­12
  • n.­111
  • n.­139
  • n.­141
  • g.­27
  • g.­172
g.­125

Indra

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

A major god in the Vedic pantheon, he dwindled in importance after Vedism was transformed into Hinduism in the early A.D. centuries. However, he was reinstated in Buddhist sūtras as the king of the gods and as a disciple of the Buddha and protector of the Dharma and its practicers.

Located in 3 passages in the translation:

  • g.­131
  • g.­138
  • g.­260
g.­127

instinct

Wylie:
  • bag chags
Tibetan:
  • བག་ཆགས།
Sanskrit:
  • vāsanā

The subconscious tendencies and predilections of the psychosomatic conglomerate. This most obvious word is seldom used in this context because of the hesitancy of scholars to employ “scientific” terminology.

Located in 5 passages in the translation:

  • 1.­26
  • 4.­29
  • 6.­1
  • 6.­16
  • n.­124
g.­128

intellect

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

See “aggregate.”

Located in 7 passages in the translation:

  • 4.­1
  • 5.­2
  • 8.­18
  • 11.­1
  • g.­7
  • g.­74
  • g.­285
g.­129

interpretable meaning

Wylie:
  • drang don
Tibetan:
  • དྲང་དོན།
Sanskrit:
  • neyārtha

See “definitive meaning.”

Located in 3 passages in the translation:

  • 12.­13
  • g.­60
  • g.­98
g.­136

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 3 passages in the translation:

  • n.­28
  • n.­85
  • n.­196
g.­145

layman

Wylie:
  • dge bsnyen
Tibetan:
  • དགེ་བསྙེན།
Sanskrit:
  • upāsaka

Householders with definite vows that set them off from the ordinary householder.

Located in 7 passages in the translation:

  • i.­4
  • 1.­11
  • 2.­3
  • n.­5
  • n.­100
  • g.­131
  • g.­345
g.­147

liberation

Wylie:
  • mya ngan las ’das pa
  • rnam par grol ba
  • rnam par thar pa
Tibetan:
  • མྱ་ངན་ལས་འདས་པ།
  • རྣམ་པར་གྲོལ་བ།
  • རྣམ་པར་ཐར་པ།
Sanskrit:
  • nirvāṇa
  • vimukti
  • vimokṣa

Definition from the 84000 Glossary of Terms:

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

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

Located in 78 passages in the translation:

  • 1.­4
  • 1.­40
  • 2.­10
  • 3.­2
  • 3.­13
  • 3.­15
  • 3.­17
  • 3.­19
  • 3.­38
  • 3.­50
  • 3.­58
  • 3.­69
  • 3.­75
  • 4.­10-11
  • 4.­14
  • 4.­17
  • 4.­21-22
  • 4.­24
  • 4.­26
  • 4.­29-30
  • 5.­4
  • 5.­13
  • 6.­1
  • 6.­6
  • 6.­17-21
  • 6.­23
  • 7.­8
  • 7.­21
  • 7.­27
  • 7.­40
  • 8.­14
  • 8.­22
  • 8.­30
  • 9.­1
  • 9.­24
  • 10.­15
  • 10.­19-20
  • 10.­23
  • 11.­1
  • 11.­21
  • 12.­3
  • 12.­12
  • 12.­14-15
  • 12.­25
  • n.­34
  • n.­64
  • n.­71
  • n.­102
  • n.­109
  • n.­145
  • n.­156
  • n.­184
  • n.­193
  • n.­200
  • g.­63
  • g.­75
  • g.­78
  • g.­81
  • g.­96
  • g.­130
  • g.­148
  • g.­165
  • g.­193
  • g.­197
  • g.­207
  • g.­287
  • g.­319
  • g.­332
  • g.­351
g.­148

liberative art

Wylie:
  • thabs
Tibetan:
  • ཐབས།
Sanskrit:
  • upāya

This is the expression in action of the great compassion of the Buddha and the bodhisattvas‍—physical, verbal, and mental. It follows that one empathetically aware of the troubles of living beings would, for his very survival, devise the most potent and efficacious techniques possible to remove those troubles, and the troubles of living beings are removed effectively only when they reach liberation. “Art” was chosen over the usual “method” and “means” because it has a stronger connotation of efficacy in our technological world; also, in Buddhism, liberative art is identified with the extreme of power, energy, and efficacy, as symbolized in the vajra (adamantine scepter): The importance of this term is highlighted in this sūtra by the fact that Vimalakīrti himself is introduced in the chapter entitled “Inconceivable Skill in Liberative Art”; this indicates that he, as a function of the nirmāṇakāya (incarnation-body), just like the Buddha himself, is the very incarnation of liberative art, and every act of his life is therefore a technique for the development and liberation of living beings. The “liberative” part of the translation follows “salvifique” in Lamotte’s phrase “moyens salvifique.”

Located in 31 passages in the translation:

  • i.­4
  • i.­12
  • i.­14
  • 1.­4
  • 1.­41
  • 1.­44
  • 2.­1
  • 2.­6-7
  • 2.­10
  • 3.­58
  • 3.­69
  • 4.­1
  • 4.­22-27
  • 5.­21-22
  • 6.­3
  • 7.­5
  • 7.­33
  • 7.­55
  • 10.­18
  • 10.­22
  • n.­128
  • n.­139
  • g.­77
  • g.­86
g.­149

Licchavi

Wylie:
  • lid tsa bI
Tibetan:
  • ལིད་ཙ་བཱི།
Sanskrit:
  • licchavi

Name of the tribe and republican city-state whose capital was Vaiśālī, where Vimalakīrti lived, and the main events of this sūtra take place.

Located in 89 passages in the translation:

  • i.­3-4
  • 1.­13
  • 1.­15
  • 1.­31-32
  • 1.­54
  • 2.­1
  • 2.­6
  • 2.­12
  • 3.­1-2
  • 3.­4
  • 3.­12
  • 3.­15
  • 3.­18
  • 3.­21
  • 3.­24-25
  • 3.­27
  • 3.­30-31
  • 3.­37-38
  • 3.­40-41
  • 3.­47-48
  • 3.­55
  • 3.­63
  • 3.­65-67
  • 3.­71
  • 3.­73-74
  • 4.­1
  • 4.­4-5
  • 5.­1
  • 5.­6
  • 5.­8-10
  • 5.­12-13
  • 5.­21
  • 6.­1
  • 6.­43
  • 7.­1
  • 7.­9
  • 7.­16
  • 8.­1
  • 8.­34
  • 9.­1-2
  • 9.­4-9
  • 9.­16-17
  • 9.­19
  • 9.­22-23
  • 9.­27
  • 9.­29
  • 10.­1-3
  • 10.­9-10
  • 10.­17
  • 11.­1
  • 11.­5
  • 11.­10
  • 11.­13-15
  • 11.­19-20
  • 12.­29
  • n.­20
  • g.­45
  • g.­238
  • g.­336
  • g.­345
g.­150

life

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

Definition from the 84000 Glossary of Terms:

A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterized by suffering in a cycle of life, death, and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free from suffering and the processes of rebirth.

Located in 6 passages in the translation:

  • 4.­11
  • 6.­5
  • 8.­14
  • 9.­24
  • g.­197
  • g.­207
g.­151

Lokapāla

Wylie:
  • ’jig rten skyong
Tibetan:
  • འཇིག་རྟེན་སྐྱོང་།
Sanskrit:
  • lokapāla

Lit. “World-Protectors.” They are the same as the four Mahārājas, the great kings of the quarters (rgyal chen bzhi), namely, Vaiśravaṇa, Dhṛtarāṣṭra, Virūḍhaka, and Virūpākṣa, whose mission is to report on the activities of mankind to the gods of the Trāyastriṃśa heaven and who have pledged to protect the practitioners of the Dharma. Each universe has its own set of four.

Located in 11 passages in the translation:

  • 1.­11
  • 2.­1
  • 2.­6
  • 4.­2-3
  • 5.­8
  • 5.­18
  • 6.­24
  • 6.­27
  • 9.­21
  • 10.­4
g.­152

lord

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

“Lord” is chosen to translate the title Bhagavān because it is the term of greatest respect current in our “sacred” language, as established for the Deity in the Elizabethan version of the Bible. Indeed, the Skt. Bhagavān was given as a title to the Buddha, although it also served the non-Buddhist Indians of the day and, subsequently, it served as an honorific title of their particular deities. As the Buddha is clearly described in the sūtras as the “Supreme Teacher of Gods and Men,” there seems little danger that he may be confused with any particular deity through the use of this term [as indeed in Buddhist sūtras various deities, creators, protectors, etc., are shown in their respective roles]. Thus I feel it would compromise the weight and function of the original Bhagavān to use any less weighty term than “Lord” for the Buddha.

Located in 84 passages in the translation:

  • 1.­2
  • 1.­12
  • 1.­14-15
  • 1.­18
  • 1.­25
  • 1.­31-32
  • 1.­47
  • 1.­49
  • 1.­51-52
  • 1.­55
  • 3.­2-4
  • 3.­11-12
  • 3.­14-15
  • 3.­18
  • 3.­20-21
  • 3.­24-27
  • 3.­30-31
  • 3.­35
  • 3.­37
  • 3.­40-43
  • 3.­47-48
  • 3.­54-55
  • 3.­62-63
  • 3.­73-74
  • 3.­81
  • 3.­83
  • 4.­1
  • 4.­21
  • 5.­8
  • 9.­8-11
  • 9.­14-15
  • 9.­22
  • 10.­1-2
  • 10.­6-8
  • 10.­12-13
  • 10.­17-18
  • 11.­1
  • 11.­4
  • 11.­9
  • 11.­15
  • 11.­18
  • 11.­20
  • 12.­1
  • 12.­4
  • 12.­6
  • 12.­10
  • 12.­18-19
  • 12.­23-27
  • 12.­29
  • n.­31
  • n.­33
g.­153

Madhyamaka

Wylie:
  • dbu ma
Tibetan:
  • དབུ་མ།
Sanskrit:
  • madhyamaka

Teaching of the Middle Way.

Located in 2 passages in the translation:

  • g.­154
  • g.­191
g.­154

Mādhyamika

Wylie:
  • dbu ma pa
Tibetan:
  • དབུ་མ་པ།
Sanskrit:
  • mādhyamika

School based on Madhyamaka, and followers of that school.

Located in 14 passages in the translation:

  • n.­30
  • n.­79
  • n.­121
  • n.­164
  • g.­21
  • g.­31
  • g.­42
  • g.­46
  • g.­60
  • g.­85
  • g.­225
  • g.­255
  • g.­273
  • g.­343
g.­165

Mahāyāna

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

The “Great Vehicle” of Buddhism, called “great” because it carries all living beings to enlightenment of Buddhahood. It is distinguished from the Hinayāna, including the Śrāvāka­yāna (Śrāvaka Vehicle) and Pratyeka­buddha­yāna (Solitary Sage Vehicle), which only carries each person who rides on it to their own personal liberation.

Located in 59 passages in the translation:

  • s.­1
  • i.­2
  • i.­12
  • i.­15
  • 1.­36
  • 2.­1
  • 2.­4
  • 3.­14
  • 3.­23
  • 6.­3
  • 7.­23
  • 9.­3
  • 9.­27
  • 10.­20
  • 12.­30
  • n.­6
  • n.­14
  • n.­19-20
  • n.­23-24
  • n.­40
  • n.­48
  • n.­53
  • n.­57
  • n.­70
  • n.­72
  • n.­85
  • n.­90-91
  • n.­94
  • n.­124
  • n.­128
  • n.­144-145
  • n.­159
  • n.­165
  • n.­198
  • g.­11
  • g.­22
  • g.­27
  • g.­47
  • g.­49
  • g.­62
  • g.­73
  • g.­77
  • g.­85
  • g.­111
  • g.­161
  • g.­191
  • g.­197
  • g.­251
  • g.­267
  • g.­281
  • g.­289
  • g.­297
  • g.­300
  • g.­343
  • g.­349
g.­167

Maitreya

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

A bodhisattva present throughout the sūtra, prophesied as one birth away from buddhahood and designated by Śākyamuni as the next buddha in the succession of one thousand buddhas of our era. According to tradition, he resides in the Tuṣita heaven preparing for his descent to earth at the appropriate time which, according to Buddhist belief, will occur in 4456 A.D.

Located in 22 passages in the translation:

  • i.­8
  • 1.­10
  • 3.­48-51
  • 12.­19-24
  • n.­59
  • n.­94-95
  • n.­212
  • g.­47
  • g.­141
  • g.­155
  • g.­184
  • g.­330
  • g.­343
g.­171

Mañjuśrī

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

The eternally youthful crown prince (kumārabhūta), so called because of his special identification with the Prajñā­pāramitā, or Transcendence of Wisdom. He is the only member of the Buddha’s retinue who volunteers to visit Vimalakīrti, and he serves as Vimalakīrti’s principal interlocutor throughout the sūtra. Traditionally regarded as the wisest of bodhisattvas, in Tibetan tradition he is known as rgyal ba’i yab gcig, the “sole father of buddhas,” as he inspires them in their realization of the profound. He is represented as bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. He is always youthful in appearance, like a boy of sixteen.

Located in 60 passages in the translation:

  • s.­1
  • i.­5-6
  • 1.­10
  • 4.­1-5
  • 4.­7-15
  • 4.­20
  • 4.­27-28
  • 4.­31
  • 5.­6-7
  • 5.­9
  • 6.­1-11
  • 7.­1-2
  • 7.­8-10
  • 7.­13
  • 7.­15
  • 8.­33-34
  • 9.­4-5
  • 9.­29
  • 10.­1-2
  • 12.­1
  • 12.­29
  • n.­6
  • n.­114
  • n.­116
  • n.­147
  • n.­162
  • n.­184
  • g.­47
  • g.­85
g.­172

Māra

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

The devil, or evil one, who leads the forces of the gods of the desire-world in seeking to tempt and seduce the Buddha and his disciples. But according to Vimalakīrti he is actually a bodhisattva who dwells in the inconceivable liberation and displays evil activities in order to strengthen and consolidate the high resolve of all bodhisattvas.

Located in 27 passages in the translation:

  • i.­13
  • 1.­20
  • 3.­17
  • 3.­38
  • 3.­63-67
  • 3.­69-73
  • 4.­11
  • 4.­29
  • 5.­20-21
  • 7.­5
  • 7.­28
  • 7.­33
  • 7.­46
  • 10.­12
  • 12.­11
  • 12.­14
  • n.­145
  • g.­131
g.­179

matter

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

See “aggregate.”

Located in 10 passages in the translation:

  • 3.­38
  • 5.­2
  • 6.­1
  • 8.­18
  • 11.­1
  • n.­202
  • g.­7
  • g.­74
  • g.­75
  • g.­323
g.­180

Maudgalyāyana

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

One of the chief śrāvakas, paired with Śāriputra. See also n.­57.

Located in 6 passages in the translation:

  • 3.­4-5
  • 3.­9
  • n.­57
  • n.­72
  • g.­274
g.­181

means of unification

Wylie:
  • bsdu ba’i dngos po
Tibetan:
  • བསྡུ་བའི་དངོས་པོ།
Sanskrit:
  • saṃgrahavastu

Four ways in which a bodhisattva forms a group of people united by the common aim of practicing the Dharma: giving (dāna); pleasant speech (priyavaditā); accomplishment of the aims (of others) by teaching Dharma (arthacaryā); and consistency of behavior with the teaching (samānārthatā).

Located in 7 passages in the translation:

  • 1.­40
  • 3.­58
  • 3.­78
  • 7.­20
  • 9.­27
  • 10.­20
  • g.­77
g.­182

meditation

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

See “absorption.”

Located in 33 passages in the translation:

  • 1.­4
  • 1.­39
  • 2.­2-3
  • 2.­10
  • 3.­56
  • 3.­69
  • 3.­76-78
  • 4.­22
  • 6.­1
  • 7.­26
  • 8.­21
  • 10.­20
  • 11.­21
  • 12.­1
  • n.­4
  • n.­24
  • n.­30
  • n.­53
  • n.­104
  • n.­120
  • g.­1
  • g.­5
  • g.­7
  • g.­77
  • g.­90
  • g.­155
  • g.­184
  • g.­316
  • g.­319
  • g.­326
g.­184

mental quiescence

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

“Mental quiescence” is a general term for all types of mind-practice, meditation, contemplation, concentration, etc., that cultivate one-pointedness of mind and lead to a state of peacefulness and freedom from concern with any sort of object. It is paired with “transcendental analysis” or “insight,” which combines the analytic faculty with this one-pointedness to reach high realizations such as the absence of self (see “transcendental analysis”). “Mental quiescence” and “transcendental analysis” were coined by E. Obermiller in his invaluable study “Prajṅa Pāramitā Doctrine, as Exposed in the Abhisamayālaṃkāra of Maitreya” (Acta Orientalia, Vol. XI [Heidelberg, 1932], pp. 1-134).

Located in 6 passages in the translation:

  • 2.­10
  • 3.­38
  • 4.­30
  • n.­24
  • n.­53
  • g.­326
g.­187

morality

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

Definition from the 84000 Glossary of Terms:

Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”

Located in 19 passages in the translation:

  • 1.­4
  • 1.­37
  • 2.­2
  • 2.­10
  • 3.­56
  • 3.­69
  • 3.­76
  • 6.­3
  • 7.­27
  • 7.­53
  • 8.­21
  • 9.­20
  • 9.­27
  • 10.­15
  • 11.­3
  • n.­171
  • g.­1
  • g.­77
  • g.­294
g.­188

motivation

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

See “aggregate.”

Located in 6 passages in the translation:

  • 5.­2
  • 6.­3
  • 8.­18
  • g.­7
  • g.­74
  • g.­215
g.­191

Nāgārjuna

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

Saint, scholar, and mystic of Buddhist India from about four hundred years after the Buddha; discoverer of the Mahāyāna sūtras and author of the fundamental Madhyamaka treatise.

Located in 7 passages in the translation:

  • i.­11
  • i.­15
  • n.­103
  • g.­21
  • g.­46
  • g.­222
  • g.­226
g.­193

narrow-minded attitude

Wylie:
  • nyi tshe ba’i spyod pa
Tibetan:
  • ཉི་ཚེ་བའི་སྤྱོད་པ།
Sanskrit:
  • pradeśakārin

This term refers to the restricted, biased, narrow-minded attitudes and practices of the Disciple Vehicle, which itself is called Skt. prādeśikāyāna (“limited, or narrow-minded, vehicle”) (Mvy, 1254). It is narrow-minded because it posits the reality of the elements of existence as apparently perceived and because it aspires only to personal liberation, not to the exaltation of buddhahood.

Located in 3 passages in the translation:

  • 9.­19
  • 9.­27
  • g.­194
g.­194

narrow-minded teachings

Wylie:
  • nyi tshe ba’i chos
Tibetan:
  • ཉི་ཚེ་བའི་ཆོས།
Sanskrit:
  • pradeśika­dharma

I.e. the teachings of the Disciple Vehicle (śrāvakayāna). See “narrow-minded attitudes.”

Located in 1 passage in the translation:

  • 10.­22
g.­197

nirvāṇa

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

Final liberation from suffering. In the Hinayāna it is believed attainable by turning away from the world of living beings and transcending all afflictions and selfishnesses through meditative trances. In the Mahāyāna, it is believed attainable only by the attainment of buddhahood, the nondual realization of the indivisibility of life and liberation, and the all-powerful compassion that establishes all living beings simultaneously in their own liberations.

Located in 16 passages in the translation:

  • n.­26
  • n.­64
  • n.­135-136
  • n.­171
  • n.­180
  • n.­194-195
  • g.­48
  • g.­63
  • g.­77
  • g.­85
  • g.­94
  • g.­212
  • g.­251
  • g.­332
g.­202

noble

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

‍—

Located in 22 passages in the translation:

  • 1.­33
  • 3.­13
  • 3.­15
  • 3.­38
  • 3.­78
  • 4.­29
  • 5.­13
  • 10.­13
  • 11.­4
  • 11.­20
  • 12.­2
  • 12.­8
  • 12.­30
  • n.­30
  • n.­59
  • n.­66
  • n.­134
  • n.­184
  • n.­190
  • g.­48
  • g.­62
  • g.­238
g.­203

noble disciple

Wylie:
  • ’phags pa nyan thos
Tibetan:
  • འཕགས་པ་ཉན་ཐོས།
Sanskrit:
  • āryaśrāvāka

A practitioner of the Disciple Vehicle teaching who has reached at least the initial stages of realization.

Located in 2 passages in the translation:

  • 1.­1
  • n.­14
g.­204

nonduality

Wylie:
  • gnyis su med pa
Tibetan:
  • གཉིས་སུ་མེད་པ།
Sanskrit:
  • advayatvā

This is synonymous with reality, voidness, etc. But it must be remembered that nonduality does not necessarily mean unity, that unity is only one of the pair unity-duality; hence nonduality implies nonunity as well. This point is obscured by designating this nondual philosophy as “monism,” as too many modern scholars have done.

Located in 41 passages in the translation:

  • i.­12
  • 3.­25
  • 8.­1-35
  • n.­71
  • n.­157
  • n.­177
  • n.­184
g.­207

omniscience

Wylie:
  • thams cad mkhyen pa
Tibetan:
  • ཐམས་ཅད་མཁྱེན་པ།
Sanskrit:
  • sarvajñatā

This refers to the gnosis of the Buddha, with which there is nothing he does not know. However, not to confuse “omniscience” with the theistic conception of an omniscient god, the “everything” here is specifically everything about the source of the predicament of worldly life and the way of transcendence of that world through liberation. Since “everything” is only an abstract term without any particular referent, once we are clear about the implications of infinity, it does not refer to any sort of ultimate totality, since a totality can only be relative, i.e., a totality within a particular frame of reference. Thus, as Dharmakīrti has remarked, “it is not a question of the Buddha’s knowing the number of fish in the ocean,” i.e., since there are infinity of fish in infinity of oceans in infinity of worlds and universes. The Buddha’s omniscience, rather, knows how to develop and liberate any fish in any ocean, as well as all other living beings.

Located in 8 passages in the translation:

  • 3.­60
  • 3.­79
  • 4.­29
  • 7.­12
  • 8.­21
  • 10.­22
  • g.­77
  • g.­86
g.­208

outsider

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

Definition from the 84000 Glossary of Terms:

Those of other religious or philosophical orders, contemporary with the early Buddhist order, including Jains, Jaṭilas, Ājīvikas, and Cārvākas. Tīrthika (“forder”) literally translates as “one belonging to or associated with (possessive suffix –ika) stairs for landing or for descent into a river,” or “a bathing place,” or “a place of pilgrimage on the banks of sacred streams” (Monier-Williams). The term may have originally referred to temple priests at river crossings or fords where travelers propitiated a deity before crossing. The Sanskrit term seems to have undergone metonymic transfer in referring to those able to ford the turbulent river of saṃsāra (as in the Jain tīrthaṅkaras, “ford makers”), and it came to be used in Buddhist sources to refer to teachers of rival religious traditions. The Sanskrit term is closely rendered by the Tibetan mu stegs pa: “those on the steps (stegs pa) at the edge (mu).”

Located in 18 passages in the translation:

  • i.­13
  • 1.­20
  • 2.­3
  • 3.­27
  • 3.­38
  • 3.­44
  • 4.­11
  • 7.­8
  • n.­29
  • n.­79
  • n.­90
  • g.­9
  • g.­134
  • g.­176
  • g.­196
  • g.­231
  • g.­268
  • g.­313
g.­213

passion

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

Desire, hatred and anger, dullness, pride, and jealousy, as well as all their derivatives, said to number 84,000. Also translated “afflictions.”

Located in 30 passages in the translation:

  • i.­13
  • 1.­8
  • 2.­8
  • 2.­11
  • 3.­2
  • 3.­17
  • 3.­31
  • 3.­60
  • 4.­25-26
  • 6.­2-3
  • 6.­16
  • 7.­5
  • 7.­10-13
  • 7.­19
  • 10.­11-12
  • 10.­20
  • 10.­22
  • n.­6
  • n.­68
  • n.­124
  • n.­148
  • n.­155
  • g.­6
  • g.­20
g.­214

positive thought

Wylie:
  • bsam pa
Tibetan:
  • བསམ་པ།
Sanskrit:
  • āśaya

In general, a joyous attitude to help living beings and accomplish virtue. This is also the first stirring in the bodhisattva’s mind of the inspiration to attain enlightenment (see “high resolve”). See Lamotte, Appendice, Note II.

Located in 10 passages in the translation:

  • 1.­35
  • 1.­37
  • 1.­44
  • 1.­50
  • 3.­55
  • 3.­78
  • 10.­22
  • n.­37
  • g.­113
  • g.­319
g.­220

Prajñā­pāramitā

Wylie:
  • shes rab kyi pha rol tu phyin pa
Tibetan:
  • ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • prajñā­pāramitā

Transcendental wisdom, being the profound nondual understanding of the ultimate reality, or voidness, or relativity, of all things; personified as a goddess, she is worshiped as the “Mother of all Buddhas” (Sarva­jina­mātā).

Located in 4 passages in the translation:

  • i.­1
  • n.­139
  • g.­171
  • g.­244
g.­221

Prajñā­pāramitā­sūtra

Wylie:
  • shes rab kyi pha rol tu phyin pa’i mdo
Tibetan:
  • ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་མདོ།
Sanskrit:
  • prajñā­pāramitā­sūtra

The sūtra in which the transcendental wisdom is taught. There are nineteen versions of different lengths, ranging from the Heart Sūtra of a few pages to the Hundred-Thousand. A great deal of information about these sūtras can be found in the works of Dr. Edward Conze.

Located in 3 passages in the translation:

  • g.­171
  • g.­222
  • g.­306
g.­226

Prasannapadā

Wylie:
  • tshig gsal
Tibetan:
  • ཚིག་གསལ།
Sanskrit:
  • prasannapadā

Candrakīrti’s major commentary on Nāgārjuna’s Fundamental Stanzas on Wisdom.

Located in 2 passages in the translation:

  • n.­184
  • g.­275
g.­229

pratyekabuddha

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 1 passage in the translation:

  • 1.­1
g.­252

realm of desire

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

Definition from the 84000 Glossary of Terms:

In Buddhist cosmology, this is our own realm, the lowest and most coarse of the three realms of saṃsāra. It is called this because beings here are characterized by their strong longing for and attachment to the pleasures of the senses. The desire realm includes hell beings, hungry ghosts, animals, humans, asuras, and the lowest six heavens of the gods‍—from the Heaven of the Four Great Kings (cāturmahā­rājika) up to the Heaven of Making Use of Others’ Emanations (para­nirmita­vaśa­vartin). Located above the desire realm is the form realm (rūpadhātu) and the formless realm (ārūpyadhātu).

Located in 6 passages in the translation:

  • 2.­3
  • 5.­2
  • 9.­18
  • g.­7
  • g.­138
  • g.­330
g.­253

realm of pure matter

Wylie:
  • gzugs khams
Tibetan:
  • གཟུགས་ཁམས།
Sanskrit:
  • rūpadhātu

Definition from the 84000 Glossary of Terms:

One of the three realms of saṃsāra in Buddhist cosmology, it is characterized by subtle materiality. Here beings, though subtly embodied, are not driven primarily by the urge for sense gratification. It consists of seventeen heavens structured according to the four concentrations of the form realm (rūpāvacaradhyāna), the highest five of which are collectively called “pure abodes” (śuddhāvāsa). The form realm is located above the desire realm (kāmadhātu) and below the formless realm (ārūpya­dhātu).

Located in 5 passages in the translation:

  • 2.­3
  • 5.­2
  • 9.­18
  • g.­37
  • g.­260
g.­254

reconciliation of dichotomies

Wylie:
  • snrel zhi’i rgyud
  • snrel zhi ba
Tibetan:
  • སྣྲེལ་ཞིའི་རྒྱུད།
  • སྣྲེལ་ཞི་བ།
Sanskrit:
  • yamaka­vyatyastāhāra

The twelfth of the eighteen special qualities of a bodhisattva.

Located in 8 passages in the translation:

  • i.­12-13
  • 4.­1
  • 12.­20
  • n.­4
  • n.­44
  • n.­195
  • g.­77
g.­255

relativity

Wylie:
  • rten cing ’brel bar ’byung ba
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།
Sanskrit:
  • pratītya­samutpāda

In most contexts, this term is properly translated by “dependent origination.” But in the Mādhyamika context, wherein the concept of the ultimate nonorigination of all things is emphasized, “relativity” better serves to convey the message that things exist only in relation to verbal designation and that nothing exists as an independent, self-sufficient entity, even on the superficial level.

Located in 7 passages in the translation:

  • 1.­6
  • 4.­29
  • 12.­11
  • 12.­13
  • n.­98
  • g.­61
  • g.­220
g.­257

sacrifice

Wylie:
  • mchod sbyin
Tibetan:
  • མཆོད་སྦྱིན།
Sanskrit:
  • yajña

Located in 14 passages in the translation:

  • 3.­74-80
  • 3.­82
  • 4.­18
  • 10.­20
  • 11.­22
  • n.­104
  • n.­106
  • n.­112
g.­258

Sahā

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 19 passages in the translation:

  • i.­7
  • i.­14
  • 9.­9-12
  • 9.­14-15
  • 9.­27-28
  • 10.­24
  • 11.­9
  • 11.­14-15
  • 11.­17
  • 11.­19
  • n.­212
  • g.­3
  • g.­39
g.­260

Śakra

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

In Buddhist texts, usual name for Indra, king of gods of the desire-realm (kāmadhātu) of a particular universe; hence a Śakra is lower in status than a Brahmā, who resides at the summit of the realm of pure matter (rūpadhātu). As in the case of Brahmā, a title, or status, rather than a personal name; each universe has its Śakra.

Located in 22 passages in the translation:

  • i.­8
  • 1.­11
  • 2.­1
  • 2.­6
  • 3.­63
  • 3.­65
  • 4.­2-3
  • 5.­8
  • 5.­18
  • 6.­24
  • 6.­27
  • 7.­39
  • 9.­21
  • 10.­4
  • 12.­1-2
  • 12.­4
  • 12.­6
  • g.­37
  • g.­45
  • g.­138
g.­261

Śākya

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

Name of the tribe dwelling in Northern India in which Gautama, or Śākyamuni, Buddha was born as prince Siddhārtha.

Located in 4 passages in the translation:

  • 3.­64
  • 3.­66
  • g.­262
  • g.­335
g.­262

Śākyamuni

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

The “Sage of the Śākyas,” name of the Buddha of our era, who lived c. 563-483 B.C.

Located in 28 passages in the translation:

  • i.­7
  • i.­14
  • 1.­20
  • 1.­46
  • 1.­49
  • 3.­27
  • 6.­30
  • 9.­12
  • 9.­14
  • 9.­23
  • 9.­26
  • 10.­18
  • 10.­24
  • 11.­18
  • 12.­19
  • n.­100
  • n.­212
  • g.­30
  • g.­39
  • g.­73
  • g.­81
  • g.­141
  • g.­167
  • g.­211
  • g.­234
  • g.­258
  • g.­261
  • g.­308
g.­264

samādhi

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

Concentration of total mental equanimity which is such a powerful mental state it can be turned to accomplish amazing results.

Located in 5 passages in the translation:

  • n.­29
  • n.­52
  • g.­5
  • g.­92
  • g.­286
g.­269

saṃsāra

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

The cycle of birth and death; that is, life as experienced by living beings under the influence of ignorance, not any sort of objective world external to the persons experiencing it.

Located in 3 passages in the translation:

  • n.­194-195
  • g.­77
g.­271

saṃyaksaṃbuddha

Wylie:
  • yang dag par rdzogs pa’i sangs rgyas
Tibetan:
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
Sanskrit:
  • saṃyak­saṃbuddha

Lit. “perfectly accomplished Buddha.” Name of the Buddha.

Located in 2 passages in the translation:

  • 10.­15-16
g.­272

Saṅgha

Wylie:
  • dge ’dun
Tibetan:
  • དགེ་འདུན།
Sanskrit:
  • saṅgha

The third of the Three Jewels (Triratna) of Buddhism, the Buddha, the Teaching, and the Community. Sometimes narrowly defined as the community of mendicants, it can be understood as including lay practitioners.

Located in 14 passages in the translation:

  • 1.­5
  • 3.­16-17
  • 3.­69
  • 5.­2
  • 5.­18
  • 8.­23
  • n.­62
  • n.­83
  • n.­88
  • n.­198
  • g.­88
  • g.­157
  • g.­294
g.­273

Śāntideva

Wylie:
  • zhi ba lha
Tibetan:
  • ཞི་བ་ལྷ།
Sanskrit:
  • śāntideva

(Eighth century). A great master of the Mādhyamika, famous for his remarkable work, “Introduction to the Practice of Enlightenment” (Bodhi­caryāvatāra).

Located in 2 passages in the translation:

  • n.­153
  • g.­289
g.­274

Śāriputra

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

One of the major śrāvaka disciples, paired with Maudgalyāyana, and noted for having been praised by the Buddha as foremost of the wise; hence, the most frequent target for Vimalakīrti’s attacks on the śrāvakas and on the Hinayāna in general.

(See also n.­40)

Located in 79 passages in the translation:

  • i.­5
  • i.­7-8
  • 1.­46-50
  • 1.­52-53
  • 3.­2-3
  • 5.­1-5
  • 5.­10-14
  • 5.­16
  • 5.­19-20
  • 6.­13-34
  • 6.­36-43
  • 9.­1
  • 9.­19
  • 10.­6
  • 10.­8-9
  • 11.­4-12
  • 11.­20
  • n.­40
  • n.­56-57
  • n.­157
  • n.­163-164
  • n.­184
  • g.­159
  • g.­180
g.­275

Sarva­gandha­sugandhā

Wylie:
  • spos thams cad kyi dri mchog
Tibetan:
  • སྤོས་ཐམས་ཅད་ཀྱི་དྲི་མཆོག
Sanskrit:
  • sarva­gandha­sugandhā

Universe of the Buddha Gandhottama­kūṭa; a universe wherein the Dharma is taught through the medium of scent. According to Lamotte, p. 319, n. 2, this universe is mentioned in the Śikṣāsamuccaya, the Laṇkāvatāra, and the Prasannapadā. However, In the Prasannapadā, this universe is said to be ruled by Samantabhadra, not Gandhottama­kūṭa (see Lamotte, p. 320, n. 3).

Located in 11 passages in the translation:

  • 9.­2
  • 9.­7
  • 9.­10
  • 9.­16
  • 9.­21
  • 9.­27
  • 10.­9
  • 10.­18
  • 10.­24
  • g.­105
  • g.­106
g.­280

seat of enlightenment

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

Haribhadra defines it as “a place used as a seat, where the maṇḍa, here ‘essence,’ of enlightenment is present.” See Lamotte, p. 198, n. 105. The main “seat of enlightenment” is the spot under the bo tree at Buddha Gaya, where the Buddha sat and attained unexcelled, perfect enlightenment. It is not to be confused with bodhimaṇḍala, “circle of enlightenment.”

Located in 8 passages in the translation:

  • 3.­55
  • 3.­61
  • 3.­69
  • 12.­1
  • 12.­12
  • n.­98
  • g.­10
  • g.­217
g.­281

self

Wylie:
  • bdag
Tibetan:
  • བདག
Sanskrit:
  • ātma

It is crucial to understand what is meant by “self,” before one is able to realize the all-important “absence of self.” Before we can discover an absence, we have to know what we are looking for. In Mahāyāna, there is a self of persons and a self of things, both presumed habitually by living beings and hence informative of their perceptions. Were these “selves” to exist as they appear because of our presumption, they should exist as substantial, self-subsistent entities within things, or as the intrinsic realities of things, or as the intrinsic identities of things, all permanent, unrelated and unrelative, etc. The nondiscovery of such “selves” within changing, relative, interdependent persons and things is the realization of ultimate reality, or absence of self.

Located in 20 passages in the translation:

  • 2.­9
  • 3.­12
  • 3.­25
  • 3.­34
  • 4.­15-17
  • 4.­19
  • 6.­3
  • 6.­5
  • 8.­3
  • 8.­16
  • 8.­27
  • n.­64
  • g.­4
  • g.­74
  • g.­94
  • g.­97
  • g.­312
  • g.­326
g.­282

selfish reticence

Wylie:
  • slob dpon dpe mkhyud
Tibetan:
  • སློབ་དཔོན་དཔེ་མཁྱུད།
Sanskrit:
  • ācāryamuṣṭi

Lit. “The tight fist of the [bad] teacher.”

Located in 1 passage in the translation:

  • 10.­20
g.­283

sensation

Wylie:
  • tshor ba
Tibetan:
  • ཚོར་བ།
Sanskrit:
  • vedanā

see “aggregates”

Located in 9 passages in the translation:

  • 4.­18
  • 4.­30
  • 5.­2
  • 8.­18
  • 11.­1
  • n.­98
  • g.­7
  • g.­74
  • g.­95
g.­284

sense-media

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

The twelve sense-media are eye-medium (cakṣurāyatana), form-medium (rūpa-), ear-medium (śrotra-), sound-medium (śabda-), nose-medium (ghrāna-), scent-medium (gandha-), tongue-medium (jihvā-), taste-medium (rasa-), body-medium (kāya-), texture-medium (spraṣṭavya), mental-medium (mana-), and phenomena-medium (dharmāyatana). In some passages they are enumerated as six, the object-faculty pair being taken as one, and it is this set of six that is the fifth member of the twelve links of dependent origination. The word āyatana is usually translated as “base,” but the Skt., Tib., and Ch. all indicate “something through which the senses function” rather than a basis from which they function; hence “medium” is suggested.

Located in 11 passages in the translation:

  • 2.­9
  • 3.­53
  • 3.­69
  • 5.­2
  • 7.­9
  • 10.­20
  • 11.­1
  • n.­98
  • n.­102
  • n.­167
  • g.­80
g.­286

seven factors of enlightenment

Wylie:
  • byang chub kyi yan lag bdun
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།
Sanskrit:
  • saṃbodhyaṅga

These are the factors of remembrance (smṛti), discrimination between teachings (dharma­pravicaya), effort (vīrya), joy (prīti), ecstasy (praśrabdhi), concentration (samādhi), and equanimity (upekṣā). These seven form a part of the thirty-seven aids to enlightenment.

Located in 5 passages in the translation:

  • 1.­41
  • 4.­30
  • 12.­11
  • n.­133
  • g.­322
g.­287

signlessness

Wylie:
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མེད་པ།
Sanskrit:
  • animittatā

In ultimate reality, there is no sign, as a sign signals or signifies something to someone and hence is inextricably involved with the relative world. We are so conditioned by signs that they seem to speak to us as if they had a voice of their own. The letter “A” seems to pronounce itself to us as we see it, and the stop-sign fairly shouts at us. However, the configuration of two slanted lines with a crossbar has in itself nothing whatsoever to do with the phenomenon made with the mouth and throat in the open position, when expulsion of breath makes the vocal cords resonate “ah.” By extending such analysis to all signs, we may get an inkling of what is meant by “signlessness,” which is essentially equivalent to voidness, and to “wishlessness” (see entry). Voidness, signlessness, and wishlessness form the “Three Doors of Liberation.”

Located in 10 passages in the translation:

  • 1.­4
  • 3.­8
  • 3.­77
  • 4.­23-24
  • 4.­29
  • 8.­22
  • 10.­21
  • 12.­12
  • n.­34
g.­288

Śikhin

Wylie:
  • ral pa can
Tibetan:
  • རལ་པ་ཅན།
Sanskrit:
  • śikhin

The Brahmā of the universe Aśoka, who is personally called Śikhin to distinguish him from Brahmās of other universes (see Brahmā). The second of the “seven buddhas of the past” is also called Śikhin but his name is rendered in Tibetan as gtsug gtor can.

Located in 5 passages in the translation:

  • 1.­11
  • 1.­49-50
  • g.­23
  • g.­37
g.­289

Śikṣāsamuccaya

Wylie:
  • bslab pa kun las btus pa
Tibetan:
  • བསླབ་པ་ཀུན་ལས་བཏུས་པ།
Sanskrit:
  • śikṣāsamuccaya

The “Compendium of Precepts,” in which Śāntideva collects pertinent quotes from the Mahāyāna sūtras and presents them according to a pattern suited for systematic practice. The quotations he included from the Vimalakīrtinirdeśa were the only extant remnants of the original Sanskrit of the Vimalakīrtinirdeśa until the discovery of a Sanskrit text in the Potala Palace in 2002.

Located in 2 passages in the translation:

  • g.­275
  • g.­278
g.­296

spirit of enlightenment

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

“Spirit” is preferred to “mind” because the mind of enlightenment should rather be the mind of the Buddha, and to “thought” because a “thought of enlightenment” can easily be produced without the initiation of any sort of new resolve or awareness. “Will” also serves very well here.

Located in 10 passages in the translation:

  • 1.­44
  • 3.­55
  • 3.­69
  • 3.­72
  • 7.­23
  • n.­73
  • n.­102
  • n.­104
  • n.­166
  • g.­35
g.­298

śrāvaka

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

Definition from the 84000 Glossary of Terms:

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

Located in 7 passages in the translation:

  • g.­19
  • g.­159
  • g.­165
  • g.­180
  • g.­232
  • g.­274
  • g.­299
g.­299

Śrāvakayāna

Wylie:
  • nyan thos kyi theg pa
Tibetan:
  • ཉན་ཐོས་ཀྱི་ཐེག་པ།
Sanskrit:
  • śrāvakayāna

The vehicle comprising the teaching of the śrāvakas.

Located in 20 passages in the translation:

  • 1.­55
  • 3.­23
  • 6.­23
  • n.­30
  • n.­40
  • n.­48
  • n.­56-57
  • n.­64
  • n.­187
  • n.­190
  • n.­195
  • n.­198
  • g.­20
  • g.­62
  • g.­85
  • g.­124
  • g.­193
  • g.­194
  • g.­203
g.­302

stores of merit and wisdom

Wylie:
  • bsod nams dang ye shes kyi tshogs
Tibetan:
  • བསོད་ནམས་དང་ཡེ་ཤེས་ཀྱི་ཚོགས།
Sanskrit:
  • puṇya­jñāna­saṃbhāra

The two great stores to be accumulated by bodhisattvas: the store of merit, arising from their practice of the first three transcendences, and the store of wisdom, arising from their practice of the last two transcendences. All deeds of bodhisattvas contribute to their accumulation of these two stores, which ultimately culminate in the two bodies of the Buddha, the body of form and the ultimate body.

Located in 4 passages in the translation:

  • 1.­6
  • 2.­10
  • 7.­2
  • 7.­6
g.­311

Sumeru

Wylie:
  • ri’i rgyal po ri rab
Tibetan:
  • རིའི་རྒྱལ་པོ་རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

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

Located in 13 passages in the translation:

  • i.­14
  • 1.­5
  • 1.­12
  • 1.­14
  • 1.­23
  • 3.­22
  • 5.­13
  • 7.­11
  • 9.­20
  • 11.­14
  • n.­23
  • n.­140
  • g.­328
g.­313

superknowledges

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

Special powers of which five, acquired through the meditative contemplations (dhyāna), are considered mundane (laukika) and can be attained to some extent by outsider yogis as well as Buddhist arhats and bodhisattvas; and a sixth‍—being acquired through a bodhisattva’s realization, or by buddhas alone according to some accounts‍—is supramundane (lokottara). The first five are: divine eye or vision (divyacakṣu), divine hearing (divyaśrotra), knowledge of others’ minds (paracittajñāna), knowledge of former (and future) lives (pūrva­[para]­nivāsānu­smṛti­jñāna), and knowledge of magical operations (ṛddhi­vidhi­jñāna). The sixth, supramundane one is knowledge of the exhaustion of defilements (āsravakṣaya­jñāna).

Located in 17 passages in the translation:

  • 1.­3
  • 2.­1
  • 2.­10
  • 3.­27
  • 3.­58
  • 4.­1
  • 4.­30
  • 5.­9
  • 6.­43
  • 7.­23
  • 7.­53
  • 10.­20
  • 10.­22
  • 12.­15
  • n.­131
  • g.­19
  • g.­71
g.­314

sūtra

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

In general Indian usage, the word for a highly condensed arrangement of verses that lends itself to memorization, serving as a basic text for a particular school of thought. In Buddhism, a scripture, in as much as it records either the direct speech of the Buddha, or the speech of someone manifestly inspired by him.

Located in 58 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­8-9
  • i.­11-12
  • i.­14-15
  • 12.­11-12
  • 12.­30
  • n.­14
  • n.­19-20
  • n.­23
  • n.­29-30
  • n.­40
  • n.­53
  • n.­90-91
  • n.­94
  • n.­162
  • n.­184
  • n.­193
  • n.­195
  • n.­206
  • g.­1
  • g.­7
  • g.­11
  • g.­14
  • g.­27
  • g.­30
  • g.­44
  • g.­47
  • g.­50
  • g.­73
  • g.­83
  • g.­85
  • g.­98
  • g.­125
  • g.­143
  • g.­148
  • g.­149
  • g.­152
  • g.­167
  • g.­171
  • g.­191
  • g.­221
  • g.­251
  • g.­267
  • g.­289
  • g.­300
  • g.­304
  • g.­345
  • g.­352
g.­318

tathāgata

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

Lit. “Thus-gone” or “Thus-come,” (one who proceeds always in consciousness of the ultimate reality, or thatness of all things). A name of the Buddha.

Located in 109 passages in the translation:

  • i.­4-5
  • i.­7-8
  • i.­14
  • 1.­15
  • 1.­32
  • 1.­48-49
  • 1.­51
  • 1.­53
  • 2.­9-11
  • 3.­1
  • 3.­18
  • 3.­24
  • 3.­35
  • 3.­39
  • 3.­42
  • 3.­45
  • 3.­50
  • 3.­72
  • 3.­82
  • 4.­10-11
  • 4.­30
  • 5.­7-8
  • 5.­11
  • 5.­13
  • 6.­1
  • 6.­3
  • 6.­30
  • 6.­37-38
  • 6.­41
  • 7.­15
  • 9.­1-3
  • 9.­5
  • 9.­7
  • 9.­9-15
  • 9.­19-20
  • 9.­22
  • 10.­1-2
  • 10.­4
  • 10.­9
  • 10.­12-16
  • 10.­18
  • 10.­20
  • 10.­24
  • 11.­1-3
  • 11.­7
  • 11.­9
  • 11.­13-16
  • 11.­18-22
  • 12.­1-3
  • 12.­6-7
  • 12.­9-11
  • 12.­14-15
  • 12.­17-18
  • 12.­23-25
  • n.­6
  • n.­9-10
  • n.­104
  • n.­162
  • n.­202
  • g.­3
  • g.­12
  • g.­13
  • g.­30
  • g.­60
  • g.­85
  • g.­88
  • g.­246
  • g.­248
g.­320

ten sins

Wylie:
  • mi dge ba bcu
Tibetan:
  • མི་དགེ་བ་བཅུ།
Sanskrit:
  • daśākuśala

These are the opposite of the ten virtues, and consist of killing, stealing, sexual misconduct, lying, harsh speech, backbiting, frivolous speech, covetousness, malice, and false views.

Located in 4 passages in the translation:

  • 7.­9
  • n.­38
  • n.­189
  • g.­321
g.­321

ten virtues

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

These are the opposite of the ten sins, i.e., refraining from engaging in activities related to the ten sins and doing the opposite. There are three physical virtues: saving lives, giving, and sexual propriety. There are four verbal virtues: truthfulness, reconciling discussions, gentle speech, and religious speech. There are three mental virtues: loving attitude, generous attitude, and right views. The whole doctrine is collectively called the “tenfold path of good action” (daśa­kuśala­karma­patha).

Located in 6 passages in the translation:

  • 1.­37
  • 1.­43
  • 2.­10
  • 10.­20
  • n.­38
  • g.­320
g.­322

thirty-seven aids to enlightenment

Wylie:
  • byang chub kyi phyogs sum cu rtsa bdun gyi chos
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་སུམ་ཅུ་རྩ་བདུན་གྱི་ཆོས།
Sanskrit:
  • bodhi­pakṣika­dharma

These consist of the four foci of mindfulness, the four right efforts, the four bases of magical powers, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.

Located in 11 passages in the translation:

  • 1.­41
  • 2.­10
  • 3.­2
  • n.­133
  • g.­8
  • g.­79
  • g.­92
  • g.­93
  • g.­95
  • g.­99
  • g.­286
g.­323

three realms

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

The three worlds or realms of which all universes are composed: of desire (kāmadhātu), of pure matter (rūpadhātu), and the immaterial realm (ārūpyadhātu).

Located in 2 passages in the translation:

  • 3.­2
  • 4.­19
g.­324

tolerance of the birthlessness of things

Wylie:
  • mi skye ba’i chos la bzod pa
Tibetan:
  • མི་སྐྱེ་བའི་ཆོས་ལ་བཟོད་པ།
Sanskrit:
  • anutpattika­dharma­kṣānti

Here we are concerned with the “intuitive tolerance of the birthlessness (or incomprehensibility) of all things” (anutpattika­dharma­kṣānti or anupalabdhi­dharma­kṣānti). To translate kṣānti as “knowledge” or “conviction” defeats entirely the Skt. usage and its intended sense: In the face of birthlessness or incomprehensibility (i.e., the ultimate reality), ordinary knowledge and especially convictions are utterly lost; this is because the mind loses objectifiability of anything and has nothing to grasp, and its process of coming to terms may be described only as a conscious cancellation through absolute negations of any false sense of certainty about anything. Through this tolerance, the mind reaches a stage where it can bear its lack of bearings, as it were, can endure this kind of extreme openness, this lack of any conviction, etc. There are three degrees of this tolerance‍—verbal (ghoṣānugā), conforming (anulomikī), and complete. See Introduction, i.­9, and Lamotte, Appendice, Note III.

Located in 7 passages in the translation:

  • i.­9
  • 3.­54
  • 6.­43
  • 8.­2
  • 8.­35
  • 9.­29
  • g.­325
g.­326

transcendental analysis

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

This is paired with “mental quiescence” (see entry). In general “meditation” is too often understood as only the types of practices categorized as “quietistic”‍—which eschew objects, learning, analysis, discrimination, etc., and lead only to the attainment of temporary peace and one-pointedness. However, in order to reach any high realization, such as the absence of a personal self, the absence of a self in phenomena, or voidness, “transcendental analysis,” with its analytical penetration to the nature of ultimate reality, is indispensable. The analysis is called “transcendental” because it does not accept anything it sees as it appears. Instead, through analytic examination, it penetrates to its deeper reality, going ever deeper in infinite penetration until tolerance is reached. All apparently self-sufficient objects are seen through and their truth-status is rejected‍—first conceptually and finally perceptually, at buddhahood. Thus “meditation,” to be efficacious, must include both mental quiescence (śamatha), and transcendental analysis (vipaśyana) in integrated combination.

Located in 8 passages in the translation:

  • 2.­10
  • 3.­38
  • 4.­30
  • n.­24
  • n.­27
  • n.­53
  • g.­58
  • g.­184
g.­328

Trāyastriṃśa

Wylie:
  • sum cu rtsa gsum pa
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ་པ།
Sanskrit:
  • trāyastriṃśa

The Heaven of the “Thirty-Three,” second level of the desire-realm, located on top of Mount Sumeru in the Buddhist cosmology.

Located in 2 passages in the translation:

  • 11.­14
  • g.­151
g.­330

Tuṣita

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

A heaven, the fourth level of the heavens of the realm of desire, and the last stopping place of a buddha before his descent and reincarnation on earth; at present the abode of the future Buddha Maitreya.

Located in 3 passages in the translation:

  • 3.­48
  • g.­167
  • g.­270
g.­332

ultimate

Wylie:
  • don dam pa
Tibetan:
  • དོན་དམ་པ།
Sanskrit:
  • paramārtha

“Ultimate” is preferable to the usual “absolute” because it carries fewer connotations than “absolute”‍—which, however, when understood logically, is also correct. It is contrasted with “superficial” (vyavahāra) or “relative” (samvṛtti) to give the two types, or “levels.,” of truth. It is synonymous with ultimate reality, the uncompounded, voidness, reality, limit of reality, absolute, nirvāṇa, ultimate liberation, infinity, permanence, eternity, independence, etc. It also has the soteriological sense of “sacred” as opposed to “profane” as is conveyed by its literal rendering “supreme” (parama) “object” (artha).

Located in 76 passages in the translation:

  • i.­9-10
  • 1.­4
  • 1.­18
  • 3.­12
  • 3.­17
  • 3.­25
  • 3.­50
  • 4.­1
  • 4.­14
  • 4.­30
  • 6.­1-2
  • 6.­23
  • 7.­5
  • 8.­25
  • 10.­21
  • 11.­2-3
  • 11.­21
  • 12.­3
  • 12.­12-15
  • 12.­22
  • 12.­25
  • n.­27
  • n.­36
  • n.­51
  • n.­71
  • n.­95-96
  • n.­98
  • n.­109
  • n.­113-117
  • n.­123
  • n.­153
  • n.­181
  • n.­183-184
  • n.­194-195
  • n.­200
  • n.­202
  • g.­4
  • g.­10
  • g.­34
  • g.­36
  • g.­53
  • g.­54
  • g.­59
  • g.­60
  • g.­63
  • g.­77
  • g.­82
  • g.­116
  • g.­121
  • g.­207
  • g.­220
  • g.­251
  • g.­255
  • g.­281
  • g.­287
  • g.­302
  • g.­318
  • g.­324
  • g.­326
  • g.­333
  • g.­343
  • g.­348
  • g.­351
g.­333

ultimate realm

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

This compound is actually metaphorical in sense, with (at least) two interpretations possible because of ambiguities in the word dhātu. Dhātu as in the expression kāmadhātu (desire-realm), may mean “realm”; or it may mean “element,” as in the eighteen elements (see entry), where it is explained as analogous to a mineral such as copper. Thus the realm of the Dharma is the dharmakāyā, the pure source and sphere of the Dharma. And the element of the Dharma is like a mine from which the verbal Dharma, the buddha-qualities, and the wisdoms of the arhats and bodhisattvas are culled. This is metaphorical, as Vimalakīrti would remind us, because the Dharma, the ultimate, is ultimately not a particular place; it is immanent in all places, being the actuality and ultimate condition of all things and being relatively no one thing except, like voidness, the supremely beneficent of concepts.

Located in 5 passages in the translation:

  • 3.­8
  • 3.­52
  • 4.­1
  • 4.­29
  • n.­59
g.­336

Vaiśālī

Wylie:
  • yangs pa can
Tibetan:
  • ཡངས་པ་ཅན།
Sanskrit:
  • vaiśālī

Great city during the Buddha’s time, capital of the Licchavi republic; at present the town of Basarh, Muzaffarpur district, in Tirhut, Bihar province of India. (See Lamotte, pp. 80-83; p. 97, n. 1.).

Located in 22 passages in the translation:

  • s.­1
  • i.­3-5
  • i.­7-8
  • 1.­2
  • 1.­13
  • 2.­1
  • 2.­6-7
  • 3.­4
  • 3.­15
  • 3.­55
  • 4.­3
  • 5.­8
  • 5.­12
  • 9.­17
  • g.­14
  • g.­131
  • g.­149
  • g.­345
g.­338

Vasubandhu

Wylie:
  • dbyig gnyen
Tibetan:
  • དབྱིག་གཉེན།
Sanskrit:
  • vasubandhu

(Fourth century). The younger brother of Āryāsaṅga, he was one of the greatest scholars in Buddhist history, author of the Abhi­dharma­kośa, the most definitive work on the Abhidharma, and later of numerous important works on the Vijñānavāda philosophy.

Located in 4 passages in the translation:

  • g.­1
  • g.­2
  • g.­285
  • g.­301
g.­342

view

Wylie:
  • lta ba
Tibetan:
  • ལྟ་བ།
Sanskrit:
  • dṛṣṭi

This means a mental conviction or opinion that conditions the mind and determines how it sees reality.

Located in 24 passages in the translation:

  • s.­1
  • i.­4
  • i.­6
  • i.­13
  • 1.­43
  • 3.­17
  • 3.­38
  • 4.­19
  • 4.­21
  • 7.­38
  • 8.­24
  • 9.­24
  • 11.­1
  • 12.­13
  • n.­40
  • n.­84
  • n.­158
  • n.­202
  • g.­79
  • g.­205
  • g.­295
  • g.­317
  • g.­320
  • g.­321
g.­343

Vijñānavāda

Wylie:
  • rnam par shes pa smra ba
Tibetan:
  • རྣམ་པར་ཤེས་པ་སྨྲ་བ།
Sanskrit:
  • vijñānavāda

The school of “Consciousness-Only” founded by Maitreya and Āryāsaṅga, which shares with the Mādhyamika most of the philosophical techniques of the Mahāyāna, while differing on the interpretation of the profound meaning of voidness, or the ultimate reality.

Located in 6 passages in the translation:

  • n.­30
  • g.­22
  • g.­155
  • g.­267
  • g.­301
  • g.­338
g.­345

Vimalakīrti

Wylie:
  • dri ma med grags pa
Tibetan:
  • དྲི་མ་མེད་གྲགས་པ།
Sanskrit:
  • vimalakīrti

The wealthy Licchavi layman, from the city of Vaiśālī, ranked as one of the great bodhisattvas. The main protagonist of this sūtra.

Located in 208 passages in the translation:

  • s.­1
  • i.­2
  • i.­4-9
  • i.­11-15
  • 2.­1
  • 2.­6-7
  • 2.­12
  • 3.­1-2
  • 3.­4
  • 3.­11-12
  • 3.­15
  • 3.­18
  • 3.­20-21
  • 3.­24-25
  • 3.­27-28
  • 3.­30-31
  • 3.­37-39
  • 3.­41-42
  • 3.­47-48
  • 3.­54-55
  • 3.­62-63
  • 3.­65-67
  • 3.­71-74
  • 3.­82-83
  • 4.­1
  • 4.­4-5
  • 4.­7-15
  • 4.­31
  • 5.­1-2
  • 5.­5-6
  • 5.­8-13
  • 5.­21
  • 6.­1-2
  • 6.­4-11
  • 6.­43
  • 7.­1-2
  • 7.­9-10
  • 7.­16
  • 8.­1
  • 8.­34
  • 9.­1-10
  • 9.­12
  • 9.­14
  • 9.­16-19
  • 9.­22-23
  • 9.­27-29
  • 10.­1-3
  • 10.­9-11
  • 10.­17
  • 11.­1
  • 11.­4-8
  • 11.­10-16
  • 11.­19-20
  • 12.­29
  • n.­5-6
  • n.­10
  • n.­36
  • n.­40
  • n.­44
  • n.­55-57
  • n.­62
  • n.­65-66
  • n.­70-72
  • n.­74
  • n.­79
  • n.­82
  • n.­86
  • n.­88
  • n.­94-96
  • n.­98
  • n.­101
  • n.­106
  • n.­112
  • n.­113-117
  • n.­120
  • n.­136
  • n.­139
  • n.­141
  • n.­143
  • n.­145
  • n.­147
  • n.­157
  • n.­162
  • n.­184
  • n.­188
  • n.­190
  • n.­195
  • g.­3
  • g.­11
  • g.­13
  • g.­52
  • g.­60
  • g.­106
  • g.­131
  • g.­148
  • g.­149
  • g.­171
  • g.­172
  • g.­185
  • g.­217
  • g.­218
  • g.­235
  • g.­244
  • g.­245
  • g.­248
  • g.­274
  • g.­276
  • g.­277
  • g.­290
  • g.­292
  • g.­305
  • g.­333
g.­346

Vinaya

Wylie:
  • ’dul ba
Tibetan:
  • འདུལ་བ།
Sanskrit:
  • vinaya

One of the three Piṭakas, or “Baskets,” of the Buddhist canon; the one dealing specifically with the code of the monastic disipline.

Located in 3 passages in the translation:

  • n.­80
  • g.­1
  • g.­335
g.­347

voidness

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

See “emptiness.”

Located in 47 passages in the translation:

  • i.­9
  • 1.­29
  • 3.­8
  • 3.­12
  • 3.­25
  • 3.­59
  • 3.­77
  • 4.­17
  • 4.­23-24
  • 4.­29
  • 6.­3
  • 7.­18
  • 8.­13
  • 8.­18
  • 8.­22
  • 8.­26
  • 10.­21
  • 12.­12
  • n.­18
  • n.­34
  • n.­36
  • n.­53
  • n.­59
  • n.­62
  • n.­71
  • n.­76
  • n.­103
  • n.­123
  • n.­153
  • n.­181
  • n.­183
  • n.­202
  • g.­34
  • g.­54
  • g.­60
  • g.­82
  • g.­204
  • g.­220
  • g.­287
  • g.­306
  • g.­312
  • g.­326
  • g.­332
  • g.­333
  • g.­343
  • g.­351
g.­350

wisdom

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

Located in 70 passages in the translation:

  • i.­12
  • i.­14
  • 1.­4-5
  • 1.­7
  • 1.­39
  • 2.­1-2
  • 2.­10
  • 3.­10
  • 3.­35
  • 3.­56
  • 3.­69
  • 3.­73
  • 3.­76
  • 3.­79
  • 4.­1
  • 4.­22-27
  • 6.­3
  • 7.­3-4
  • 7.­17
  • 7.­56
  • 8.­10
  • 8.­21
  • 8.­32
  • 9.­20
  • 9.­24
  • 9.­27
  • 10.­15-17
  • 10.­20
  • 10.­22
  • 11.­3
  • 11.­12
  • 12.­1
  • n.­7
  • n.­30
  • n.­36
  • n.­40
  • n.­51
  • n.­57
  • n.­62
  • n.­71
  • n.­126
  • n.­128
  • n.­139
  • n.­157
  • n.­168
  • g.­1
  • g.­10
  • g.­68
  • g.­71
  • g.­77
  • g.­78
  • g.­86
  • g.­92
  • g.­130
  • g.­171
  • g.­220
  • g.­221
  • g.­302
  • g.­319
  • g.­333
g.­351

wishlessness

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

Third of the Three Doors of Liberation (see glossary). Objectively, it is equivalent to voidness; subjectively, it is the outcome of the holy gnosis of voidness as the realization of the ultimate lack of anything to wish for, whether voidness itself, or even Buddhahood. See “emptiness.”

Located in 10 passages in the translation:

  • 3.­8
  • 3.­77
  • 4.­23-24
  • 4.­29
  • 8.­22
  • 10.­21
  • 12.­12
  • n.­34
  • g.­287
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    84000. The Teaching of Vimalakīrti (Vimala­kīrti­nirdeśa, dri med grags pas bstan pa, Toh 176). Translated by Robert A. F. Thurman. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh176/UT22084-060-005-chapter-10.Copy
    84000. The Teaching of Vimalakīrti (Vimala­kīrti­nirdeśa, dri med grags pas bstan pa, Toh 176). Translated by Robert A. F. Thurman, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh176/UT22084-060-005-chapter-10.Copy
    84000. (2025) The Teaching of Vimalakīrti (Vimala­kīrti­nirdeśa, dri med grags pas bstan pa, Toh 176). (Robert A. F. Thurman, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh176/UT22084-060-005-chapter-10.Copy

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