This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh176.pdf

དྲི་མེད་གྲགས་པས་བསྟན་པ།

The Teaching of Vimalakīrti
The Consolation of the Invalid

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

First published 2017

Current version v 1.45.25 (2024)

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co.

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.

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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!

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.

The Translation

The Noble Mahāyāna Sūtra
The Teaching of Vimalakīrti

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

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.

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.”

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.”

4.2

Thereupon, in that assembly, the bodhisattvas, the great disciples, the Śakras, the Brahmās, the Lokapālas, and the gods and goddesses, all had this thought: “Surely the conversations of the crown prince Mañjuśrī and that good man will result in a profound teaching of the Dharma.”

4.3

Thus, eight thousand bodhisattvas, five hundred disciples, a great number of Śakras, Brahmās, Lokapālas, and many hundreds of thousands of gods and goddesses, all followed the crown prince Mañjuśrī to listen to the Dharma. And the crown prince Mañjuśrī, [F.198.b] surrounded and followed by these bodhisattvas, disciples, Śakras, Brahmās, Lokapālas, gods, and goddesses, entered the great city of Vaiśālī.

4.4

Meanwhile, the Licchavi Vimalakīrti thought to himself, “Mañjuśrī, the crown prince, is coming here with numerous attendants. Now, may this house be transformed into emptiness!”

Then, magically his house became empty. Even the doorkeeper disappeared. And, except for the invalid’s couch upon which Vimalakīrti himself was lying, no bed or couch or seat could be seen anywhere.

4.5

Then, the Licchavi Vimalakīrti saw the crown prince Mañjuśrī and addressed him thus: “Mañjuśrī! Welcome, Mañjuśrī! You are very welcome! Here you are, without previously having come, been seen, or been heard.

Mañjuśrī declared, “Householder, it is as you say. Who comes, ultimately comes not. Who goes, ultimately goes not. Why? Coming is not really known in coming, and going is not really known in going. What is seen is not to be seen again, ultimately.

4.6

“Good sir, is your condition tolerable? Is it livable? Are your physical elements not disturbed? Is your sickness diminishing? Is it not increasing? The Buddha asks about you‍—if you have slight trouble, slight discomfort, slight sickness, if your distress is light, if you are cared for, strong, at ease, without self-reproach, and if you are living in touch with the supreme happiness.

4.7

“Householder, whence came this sickness of yours? How long will it continue? [F.199.a] How does it stand? How can it be alleviated?”

Vimalakīrti replied, “Mañjuśrī, my sickness comes from ignorance and the thirst for existence and it will last as long as do the sicknesses of all living beings. Were all living beings to be free from sickness, I also would not be sick. Why? Mañjuśrī, for the bodhisattva, the world consists only of living beings, and sickness is inherent in living in the world. Were all living beings free of sickness, the bodhisattva also would be free of sickness. For example, Mañjuśrī, when the only son of a merchant is sick, both his parents become sick on account of the sickness of their son. And the parents will suffer as long as that only son does not recover from his sickness. Just so, Mañjuśrī, the bodhisattva loves all living beings as if each were his only child. He becomes sick when they are sick and is cured when they are cured. You ask me, Mañjuśrī, whence comes my sickness; the sicknesses of the bodhisattvas arise from great compassion.”

4.8

Mañjuśrī: Householder, why is your house empty? Why have you no servants?

Vimalakīrti: Mañjuśrī, all buddhafields are also empty.

Mañjuśrī: What makes them empty?

Vimalakīrti: They are empty because of emptiness.113

4.9

Mañjuśrī: What is “empty” about emptiness?114

Vimalakīrti: Constructions are empty, because of emptiness.115

Mañjuśrī: Can emptiness be conceptually constructed?116

Vimalakīrti: Even that concept is itself empty, and emptiness cannot construct emptiness.117

4.10

Mañjuśrī: Householder, where should emptiness be sought?

Vimalakīrti: Mañjuśrī, emptiness should be sought among the sixty-two convictions. [F.199.b]

Mañjuśrī: Where should the sixty-two convictions be sought?

Vimalakīrti: They should be sought in the liberation of the tathāgatas.

4.11

Mañjuśrī: Where should the liberation of the tathāgatas be sought?

Vimalakīrti: It should be sought in the prime mental activity of all living beings. Mañjuśrī, you ask me why I am without servants, but all māras and opponents are my servants. Why? The māras advocate this life of birth and death and the bodhisattva does not avoid life. The outsider opponents advocate convictions, and the bodhisattva is not troubled by convictions. Therefore, all māras and opponents are my servants.

4.12

Mañjuśrī: Householder, of what sort is your sickness?

Vimalakīrti: It is immaterial and invisible.

Mañjuśrī: Is it physical or mental?

Vimalakīrti: It is not physical, since the body is insubstantial in itself. It is not mental, since the nature of the mind is like illusion.

4.13

Mañjuśrī: Householder, which of the four main elements is disturbed: earth, water, fire, or air?

Vimalakīrti: Mañjuśrī, I am sick only because the elements of living beings are disturbed by sicknesses.118

4.14

Mañjuśrī: Householder, how should a bodhisattva console another bodhisattva who is sick?

Vimalakīrti: He should tell him that the body is impermanent, but should not exhort him to renunciation or disgust. He should tell him that the body is miserable, but should not encourage him to find solace in liberation; that the body is selfless, but that living beings should be developed; that the body is peaceful, but not to seek any ultimate calm. He should tell him to confess his evil deeds, but not just to escape them.119 He should encourage his empathy for all living beings on account of his own sickness, his remembrance of suffering experienced from beginningless time, [F.200.a] and his consciousness of working for the welfare of living beings. He should encourage him to manifest the roots of virtue, to maintain the primal purity and the lack of craving, and thus to always strive to become the king of healers, who can cure all sicknesses. Thus should a bodhisattva console a sick bodhisattva, in such a way as to make him happy.

4.15

Mañjuśrī asked, “‌Noble sir, how should a sick bodhisattva control his own mind?”

Vimalakīrti replied, “Mañjuśrī, a sick bodhisattva should control his own mind with the following consideration: Sickness arises from total involvement in the process of misunderstanding from beginningless time. It arises from the afflictions that result from unreal mental constructions, and hence ultimately nothing is perceived which can be said to be sick. Why? The body is the issue of the four main elements, and in these elements there is no owner and no agent. There is no self in this body, and, except for arbitrary insistence on self, ultimately no ‘I’ which can be said to be sick can be apprehended. Therefore, thinking, ‘ “I” should not adhere to any self, and “I” should rest in the knowledge of the root of illness,’ he should abandon the conception of himself as a personality and produce the conception of himself as a thing, thinking, ‘This body is an aggregate of many things. When it is born, only things are born; when it ceases, only things cease. These things have no awareness or feeling of each other. When they are born, they do not think, “I am born”; when they cease, they do not think, “I cease.” ’

4.16

“Furthermore, he should understand thoroughly the conception of himself as a thing by cultivating the following consideration: ‘Just as in the case of the conception of “self,” so the conception of “thing” is also a misunderstanding, and this misunderstanding is also a grave sickness; I should free myself from this sickness and should strive to abandon it.’120

4.17

“What is the elimination of this sickness? It is the elimination of egoism [F.200.b] and possessiveness. What is the elimination of egoism and possessiveness? It is the freedom from dualism. What is freedom from dualism? It is the absence of involvement with either the external or the internal. What is absence of involvement with either external or internal? It is non-deviation, non-fluctuation, and non-distraction from sameness. What is sameness? It is the sameness of everything from self to liberation. Why? Because both self and liberation are void. How can both be void? As verbal designations, they both are void, and neither is established in reality. Therefore, one who sees such sameness makes no difference between sickness and voidness; his sickness is itself voidness, and that sickness as voidness is itself void.121

4.18

“The sick bodhisattva should recognize that sensation is ultimately nonsensation, but he should not realize the cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished, there is then no sacrifice of the great compassion for all living beings living in the bad migrations. Thus, recognizing in his own suffering the infinite sufferings of these living beings,122 the bodhisattva correctly contemplates these living beings and resolves to cure all sicknesses.

4.19

“As for these living beings, there is nothing to be applied, and there is nothing to be removed; one has only to teach them the Dharma for them to realize the basis from which sicknesses arise. What is this basis? It is object-perception.123 To the extent that a basis of object-perception is objectified, it is the basis of sickness. What is it that is objectified? The three realms of existence are objectified. What is the thorough understanding of the basis of that object-perception? It is its nonperception, as one does not objectify a thing that is not perceived. What does one not perceive? One does not perceive the two views, the view of the self and the view of the other. Therefore, it is called nonperception.124

4.20

“Mañjuśrī, thus should a sick bodhisattva control his own mind in order to overcome old age, [F.201.a] sickness, death, and birth. Such, Mañjuśrī, is the sickness of the bodhisattva. If he takes it otherwise, all his efforts will be in vain. Just as one is called ‘hero’ when one overcomes all enemies, so, too, one is called ‘bodhisattva’ when one conquers the miseries of aging, sickness, and death.125

4.21

“The sick bodhisattva should tell himself: ‘Just as my sickness is unreal and nonexistent, so the sicknesses of all living beings are unreal and nonexistent.’ Through such considerations, he arouses the great compassion toward all living beings without falling into any sentimental compassion,126 but instead, arouses great compassion toward all living beings through striving to eliminate the incidental afflictions. Why? Because great compassion that falls into sentimentally purposive views only exhausts the bodhisattva in his reincarnations. But the great compassion that is free of involvement with sentimentally purposive views does not exhaust the bodhisattva in all his reincarnations.127 He does not reincarnate through involvement with such views but reincarnates with his mind free of involvement. Hence, even his reincarnation is like a liberation. Being reincarnated as if being liberated, he has the power and ability to teach the Dharma that liberates living beings from their bondage. As the Lord declares: ‘It is not possible for one who is himself bound to deliver others from their bondage. But one who is himself liberated is able to liberate others from their bondage.’ Therefore, the bodhisattva should participate in liberation and should not participate in bondage.

4.22

“What is bondage? And what is liberation? To indulge in liberation from the world without employing liberative art is bondage for the bodhisattva. To engage in life in the world with full employment of liberative art is liberation for the bodhisattva. [F.201.b] To experience the taste of contemplation, meditation, and concentration without skill in liberative art is bondage. To experience the taste of contemplation and meditation with skill in liberative art is liberation. Wisdom not integrated with liberative art is bondage, but wisdom integrated with liberative art is liberation. Liberative art not integrated with wisdom is bondage, but liberative art integrated with wisdom is liberation.

4.23

“How is wisdom not integrated with liberative art a bondage? Wisdom not integrated with liberative art consists of concentration on voidness, signlessness, and wishlessness, and yet it fails to concentrate on cultivation of the auspicious signs and marks, on the adornment of the buddhafield, and on the work of development of living beings‍—and it is bondage.

4.24

“How is wisdom integrated with liberative art a liberation? Wisdom integrated with liberative art consists of concentration on cultivation of the auspicious signs and marks, on the adornment of the buddhafield, and on the work of development of living beings, all the while concentrating on deep investigation of voidness, signlessness, and wishlessness‍—and it is liberation.

4.25

“What is the bondage of liberative art not integrated with wisdom? The bondage of liberative art not integrated with wisdom consists of the bodhisattva’s planting of the roots of virtue without dedicating them for the sake of enlightenment, while living in the grip of dogmatic convictions, passions, attachments, resentments, and their subconscious instincts.

4.26

“What is the liberation of liberative art integrated with wisdom? The liberation of liberative art integrated with wisdom consists of the bodhisattva’s dedication of his roots of virtue for the sake of enlightenment, without taking any pride therein, while forgoing all convictions, passions, attachments, resentments, and their subconscious instincts.128

4.27

“Mañjuśrī, thus should the sick bodhisattva consider things. His wisdom is the consideration of body, mind, and sickness as impermanent, miserable, [F.202.a] empty, and selfless. His liberative art consists of not exhausting himself by trying to avoid all physical sickness, and of applying himself to accomplish the benefit of living beings, without interrupting the cycle of reincarnations. Furthermore, his wisdom lies in understanding that body, mind, and sickness are neither new nor old, whether considered simultaneously or sequentially. And his liberative art lies in not seeking pacification or cessation of body, mind, or sicknesses.

4.28

“That, Mañjuśrī, is the way a sick bodhisattva should concentrate his mind; he should live neither in control of his mind, nor in indulgence of his mind. Why? To live by indulging the mind is proper for fools and to live in control of the mind is proper for the disciples. Therefore, the bodhisattva should live neither in control nor in indulgence of his mind. Not living in either of the two extremes is the domain of the bodhisattva.

4.29

“Not the domain of the ordinary individual and not the domain of the arhat, such is the domain of the bodhisattva.129 The domain of the world yet not the domain of the afflictions, such is the domain of the bodhisattva. Where one understands liberation, yet does not enter final and complete liberation, there is the domain of the bodhisattva. Where the four māras manifest, yet where all the works of māras are transcended, there is the domain of the bodhisattva. Where one seeks the gnosis of omniscience, yet does not attain this gnosis at the wrong time, there is the domain of the bodhisattva. Where one knows the four noble truths, yet does not realize those truths at the wrong time, there is the domain of the bodhisattva. A domain of introspective insight, [F.202.b] wherein one does not arrest voluntary reincarnation in the world, such is the domain of the bodhisattva. A domain where one realizes birthlessness, yet does not become destined for the ultimate, such is the domain of the bodhisattva. Where one sees relativity without entertaining any convictions, there is the domain of the bodhisattva. Where one associates with all beings, yet keeps free of all afflictive instincts, there is the domain of the bodhisattva. A domain of solitude with no place for the exhaustion of body and mind, such is the domain of the bodhisattva. The domain of the triple world, yet indivisible from the ultimate realm, such is the domain of the bodhisattva. The domain of voidness, yet where one cultivates all types of virtues, such is the domain of the bodhisattva. The domain of signlessness, where one keeps in sight the deliverance of all living beings, such is the domain of the bodhisattva. The domain of wishlessness, where one voluntarily manifests lives in the world, such is the domain of the bodhisattva.

4.30

“A domain essentially without undertaking, yet where all the roots of virtue are undertaken without interruption, such is the domain of the bodhisattva. The domain of the six transcendences, where one attains the transcendence130 of the thoughts and actions of all living beings, such is the domain of the bodhisattva. The domain of the six superknowledges,131 wherein defilements are not exhausted, such is the domain of the bodhisattva. The domain of living by the holy Dharma, without even perceiving any evil paths, such is the domain of the bodhisattva. The domain of the four immeasurables, where one does not accept rebirth in the heaven of Brahmā, such is the domain of the bodhisattva. [F.203.a] The domain of the six remembrances, unaffected by any sort of defilement, such is the domain of the bodhisattva. The domain of contemplation, concentration, and absorption, where one does not reincarnate in the formless realms by force of these concentrations and absorptions,132 such is the domain of the bodhisattva. The domain of the four foci of mindfulness, where body, sensation, mind, and things are not ultimately of concern, such is the domain of the bodhisattva. The domain of the four right efforts, where the duality of good and evil is not apprehended, such is the domain of the bodhisattva. The domain of the four bases of magical powers, where they are effortlessly mastered, such is the domain of the bodhisattva. The domain of the five spiritual faculties, where one knows the degrees of the spiritual faculties of living beings, such is the domain of the bodhisattva. The domain of living with the five powers, where one delights in the ten powers of the tathāgata, such is the domain of the bodhisattva. The domain of perfection of the seven factors of enlightenment, where one is skilled in the knowledge of fine intellectual distinctions, such is the domain of the bodhisattva. The domain of living by the eightfold path, without even perceiving any evil paths, such is the domain of the bodhisattva.133 The domain of the cultivation of the aptitude for mental quiescence and transcendental analysis, where one does not fall into extreme quietism, such is the domain of the bodhisattva. The domain of the realization of the unborn nature of all things, yet of the perfection of the body, the auspicious signs and marks, and the ornaments of the Buddha, such is the domain of the bodhisattva. The domain of manifesting the attitudes of the disciples and the solitary sages without sacrificing the qualities of the Buddha, [F.203.b] such is the domain of the bodhisattva. The domain of conformity to all things utterly pure in nature while manifesting behavior that suits the inclinations of all living beings, such is the domain of the bodhisattva. A domain where one realizes that all the buddhafields are indestructible and uncreatable, having the nature of infinite space, yet where one manifests the establishment of the qualities of the buddhafields in all their variety and magnitude, such is the domain of the bodhisattva. The domain where one turns the wheel of the holy Dharma and manifests the magnificence of ultimate liberation, yet never forsakes the career of the bodhisattva, such is the domain of the bodhisattva!”

4.31

When Vimalakīrti had spoken this discourse, eight thousand of the gods in the company of the crown prince Mañjuśrī conceived the spirit of unexcelled, perfect enlightenment.

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.”

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]

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.

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.”

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.”

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.”

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

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.113

This extremely terse and subtle dialogue must be translated with the greatest grammatical precision to avoid confusion in meaning. It is all too tempting to translate the instrumental case (Ch. yii, Tib. kyis) as genitive, rendering the phrase “empty by means of emptiness” (stong pa nyid kyis stong pa) as “empty of emptiness,” which then can be identified as the well-known voidness of voidness (śūnyatāśūnyatā). Vimalakīrti says here only that the buddhafields are empty because that is their ultimate nature, not that they are equivalent to the emptiness of emptiness.

n.114

Mañjuśrī implies that Vimalakīrti is negating the validity of the superficial reality (saṃvṛtisatya), since, granted that the ultimate nature is emptiness, does that mean that any particular superficial thing, such as a buddhafield, is empty, even as a relative thing?

n.115

Vimalakīrti ignores the implication and repeats his statement of the ultimate reality of all things, mentioning specifically mental constructions (parikalpa) in place of buddhafields.

n.116

Then Mañjuśrī challenges Vimalakīrti’s use of the ultimate nature of emptiness, probing to see if Vimalakīrti might be hypostatizing emptiness as something, which could be constructed mentally or conceptualized.

n.117

Vimalakīrti rejects that possibility, finally introducing the concept of “emptiness of emptiness,” i.e., that emptiness is itself but a conceptual construction and, as such, is itself empty of substantial, ultimate reality.

n.118

K: “Sickness is neither of the element earth, nor separate from it; and the same pertains to the other elements. Sicknesses of living beings arise from the four primary elements, and I am sick because of their sicknesses.”

n.119

Tib.: nyes bar spyod pa thams cad bstan pa ste/ ’pho bas ni ma yin no. K and X: “…But not to consider that they have entered into the past.” Tib. ’pho ba can mean either “transmigration at death,” or “transference,” such as the transference of sin to another, who absolves the sinner with his blessing. This is not practiced in Buddhism, as no absolution is effective: karmic effects cannot be avoided in any case, and the important thing is to cultivate the states of mind that refrain from wrongdoing.

n.120

The two thought processes here outlined follow the pattern of the meditation of the two selflessnesses, personal and phenomenal or of things (pudgalanairātmya and dharmanairātmya). In short Vimalakīrti is equating sickness with the bodhisattva’s very existence in the world, and the cure he prescribes is the cure for all misery in the world.

n.121

The concluding phrase on the voidness of voidness is not in Skt. or Tib. but is incorporated from K. Note the central Mādhyamika thesis that all things exist conventionally as “mere designations” (prajñaptimātra).

n.122

This phrase is not in Skt. or Tib. but is incorporated from K and X. Other slight differences between Ch. and Tib. in these passages do not alter the essential meaning.

n.123

In perceiving objects, we unconsciously assent to their apparent, self-sufficient, ultimate existence and thereby are confirmed in our innate phenomenal egoism. The only antidote for this deepest root of saṃsāric life is the subtle awareness of voidness.

n.124

Skt. anupalambha. About this important method, Bhāvaviveka has this to say (Tarkajvāla, IV.23): “In order to abandon adherence to materialism, one should condition oneself to the cultivation of nonperception. So doing, even a single instant of the undistorted, spontaneous realization of the reality of all things will eliminate the stream of passions with their instinctual drives, these instincts being the cohesive force in objective appearance. Thus, when no objects are perceived, there is no occasion for the arising of instinct. This is the method of the Mahāyāna.”

n.125

This analogy explaining the word “bodhisattva” is strong evidence for the fact that “sattva” here has its meaning of “hero” or “warrior,” rather than merely its meaning of “living being.” This puts the Tib. byang chub sems dpa’, “enlightenment-mind-hero,” in a favorable light.

n.126

Skt. *anunayadṛṣṭikarunā (lit. “compassion of emotional conviction”). The available Skt. reads anuśaṃsādṛṣṭi, but the Tibetan was clearly translated from another MS that must have read anunayadṛśṭikaruṇā. This is false compassion, according to Candrakīrti, as it is not integrated with the wisdom of impermanence, hence not effective in actually alleviating the sufferings of living beings. Candrakīrti (Madhyamakāvatāra, I) enumerates three levels of true great compassion, compassion that sees beings, that sees things, and non-objectifying, respectively, combined with the wisdoms of impermanence, of personal selflessness, and of phenomenal selflessness. See glossary “great compassion.”

n.127

“Reincarnation” is here used in the sense of “voluntary rebirth” to distinguish the coming into the world of a bodhisattva as opposed to the birth of a normal being.

n.128

The integration of wisdom and liberative art (prajñopāyādvaya) is the fundamental formulation of the Mahāyāna path. It is the main dichotomy reconciliation the bodhisattva must incorporate in his practice. It is carried over into the symbolism of the tantra, where wisdom = bell = female and technique = vajra = male. Thus this integration finds its most exalted symbol in the tantric representation of the Buddha as male and female in union.

n.129

K and X have one more domain here, “wherein practice is neither pure nor impure.”

n.130

K has “transcendent knowledge”; but that would not be paradoxical, in keeping with the general pattern of this description, whereas “transcendence” conveys the idea of the bodhisattva accomplishing the transcendences for other living beings as well as for himself.

n.131

The “knowledge of exhaustion of defilements” is one of the five or six (see glossary “superknowledges”); hence the paradox.

n.132

K supplies the location here.

n.133

K has “The domain of the holy eightfold path, where one delights in the unlimited path of the Buddha…” The preceding statements concerning the four foci of mindulness, 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 (from K) are the practices known as the “thirty-seven aids to enlightenment.”

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.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.

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.

‍—‍—‍—(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.

Glossary

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

Attested in source text

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

Attested in other text

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

Attested in dictionary

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

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.

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

Source unspecified

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

g.1

Abhidharma

chos mngon pa

ཆོས་མངོན་པ།

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.

g.2

Abhidharmakośa

chos mngon pa’i mdzod

ཆོས་མངོན་པའི་མཛོད།

abhidharmakośa

g.3

Abhirati

mngon par dga’ ba

མངོན་པར་དགའ་བ།

abhirati

g.4

absence of self

bdag med pa

བདག་མེད་པ།

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.

g.5

absorption

snyoms par ’jug

སྙོམས་པར་འཇུག

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.

g.6

affliction

nyon mongs

ཉོན་མོངས།

kleśa

g.7

Aggregate

phung po

ཕུང་པོ།

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.

g.14

Āmrapālī

a mra srung ba

ཨ་མྲ་སྲུང་བ།

āmrapālī

g.15

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

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:

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

g.21

Āryadeva

’phags pa lha

འཕགས་པ་ལྷ།

āryadeva

g.22

Āryāsaṅga

’phags pa thogs med
thogs med

འཕགས་པ་ཐོགས་མེད།
ཐོགས་མེད།

āryāsaṅga
asaṅga

g.23

Aśoka

mya ngan med pa

མྱ་ངན་མེད་པ།

aśoka

g.24

asura

lha ma yin

ལྷ་མ་ཡིན།

asura

g.25

auspicious signs and marks

mtshan dang dpe byad bzang po

མཚན་དང་དཔེ་བྱད་བཟང་པོ།

lakṣaṇānuvyañjana

g.27

Avataṃsaka

phal po che

ཕལ་པོ་ཆེ།

avataṃsaka

g.28

bad migrations

ngan song

ངན་སོང་།

durgati

g.31

Bhāvaviveka

legs ldan ’byed

ལེགས་ལྡན་འབྱེད།

bhāvaviveka

g.32

bhikṣu

dge slong

དགེ་སློང་།

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).

g.34

birthlessness

mi skye ba

མི་སྐྱེ་བ།

anutpādatva

g.35

bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

bodhisattva

g.37

Brahmā

tshangs pa

ཚངས་པ།

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.

g.39

buddha

sangs rgyas

སངས་རྒྱས།

buddha

g.40

Buddha Gaya

buddha gaya

g.41

buddhafield

sangs rgyas kyi zhing

སངས་རྒྱས་ཀྱི་ཞིང་།

buddhakṣetra

g.43

Buddhāvataṃsaka

sangs rgyas phal po che

སངས་རྒྱས་ཕལ་པོ་ཆེ།

buddhāvataṃsaka

g.46

Candrakīrti

zla ba grags pa

ཟླ་བ་གྲགས་པ།

candrakīrti

g.48

cessation

’gog pa

འགོག་པ།

nirodha

g.51

concentration

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

g.53

conceptualization

rnam par rtog pa

རྣམ་པར་རྟོག་པ།

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.

g.55

consciousness

rnam shes

རྣམ་ཤེས།

vijñāna

g.56

contemplation

bsam gtan

བསམ་གཏན།

dhyāna

g.58

decisiveness

nges par sems pa

ངེས་པར་སེམས་པ།

nidhyapti

g.59

dedication

yongs su bsngo ba

ཡོངས་སུ་བསྔོ་བ།

pariṇāmana

g.61

dependent origination

rten cing ’brel bar ’byung ba

རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།

pratītyasamutpāda

g.62

destined for the ultimate

yang dag pa nyid du nges pa

ཡང་དག་པ་ཉིད་དུ་ངེས་པ།

samyaktvaniyata

g.66

Dharma

chos

ཆོས།

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).

g.67

Dharma-door

chos kyi sgo

ཆོས་ཀྱི་སྒོ།

dharmamukha

g.68

Dharma-eye

chos kyi mig

ཆོས་ཀྱི་མིག

dharmacakṣu

g.71

divine eye

lha’i mig

ལྷའི་མིག

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).

g.72

door of the Dharma

chos kyi sgo

ཆོས་ཀྱི་སྒོ།

dharmamukha

g.74

egoistic views

’jig tshogs la lta ba

འཇིག་ཚོགས་ལ་ལྟ་བ།

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.

g.75

eight liberations

rnam par thar pa brgyad

རྣམ་པར་ཐར་པ་བརྒྱད།

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.

g.77

eighteen special qualities of a bodhisattva

byang chub sems dpa’i chos ma ’dres pa bco brgyad

བྱང་ཆུབ་སེམས་དཔའི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།

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)

g.79

eightfold noble path

’phags pa’i lam gyi yan lag brgyad

འཕགས་པའི་ལམ་གྱི་ཡན་ལག་བརྒྱད།

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).

g.80

element

khams
’byung ba chen po

ཁམས།
འབྱུང་བ་ཆེན་པོ།

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).

g.81

emanated incarnation

sprul pa

སྤྲུལ་པ།

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.

g.82

emptiness

stong pa nyid

སྟོང་པ་ཉིད།

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.

g.83

enlightenment

byang chub

བྱང་ཆུབ།

bodhi

g.86

fearlessness

mi ’jigs pa

མི་འཇིགས་པ།

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.

g.88

five deadly sins

mtshams med lnga

མཚམས་མེད་ལྔ།

ānantarya

g.91

five powers

stobs lnga

སྟོབས་ལྔ།

bala

g.92

five spiritual faculties

dbang po lnga

དབང་པོ་ལྔ།

indriya

g.93

four bases of magical power

rdzu ’phrul gyi rkang pa bzhi

རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི།

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.

g.95

four foci of mindfulness

dran pa nye bar gzhag pa

དྲན་པ་ཉེ་བར་གཞག་པ།

smṛtyupasṭhāna

g.96

four immeasurables

tshad med bzhi

ཚད་མེད་བཞི།

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.

g.99

four right efforts

yang dag par spong ba bzhi

ཡང་དག་པར་སྤོང་བ་བཞི།

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.

g.108

gnosis

ye shes

ཡེ་ཤེས།

jñāna

g.109

grace

byin gyis brlabs

བྱིན་གྱིས་བརླབས།

adhiṣṭḥāna

g.110

great compassion

snying rje chen po

སྙིང་རྗེ་ཆེན་པོ།

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.”

g.113

high resolve

lhag pa’i bsam pa

ལྷག་པའི་བསམ་པ།

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.”

g.116

identity

rang bzhin

རང་བཞིན།

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.

g.117

immaterial realm

gzugs med khams

གཟུགས་མེད་ཁམས།

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).

g.118

incantation

gzungs

གཟུངས།

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.

g.119

incarnation

sprul pa

སྤྲུལ་པ།

nirmāṇa

g.120

incarnation-body

sprul pa’i sku

སྤྲུལ་པའི་སྐུ།

nirmāṇakāya

g.121

incomprehensibility

mi dmigs pa

མི་དམིགས་པ།

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.

g.122

inconceivability

bsam gyis mi khyab pa

བསམ་གྱིས་མི་ཁྱབ་པ།

acintyatā

g.123

inconceivable liberation

rnam par thar pa bsam gyis mi khyab pa

རྣམ་པར་ཐར་པ་བསམ་གྱིས་མི་ཁྱབ་པ།

acintyavimokṣa

g.125

Indra

dbang po

དབང་པོ།

indra

g.127

instinct

bag chags

བག་ཆགས།

vāsanā

g.128

intellect

’du shes

འདུ་ཤེས།

samjñā

g.145

layman

dge bsnyen

དགེ་བསྙེན།

upāsaka

g.147

liberation

mya ngan las ’das pa
rnam par grol ba
rnam par thar pa

མྱ་ངན་ལས་འདས་པ།
རྣམ་པར་གྲོལ་བ།
རྣམ་པར་ཐར་པ།

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.

g.148

liberative art

thabs

ཐབས།

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.”

g.149

Licchavi

lid tsa bI

ལིད་ཙ་བཱི།

licchavi

g.150

life

’khor ba

འཁོར་བ།

saṃsāra

g.151

Lokapāla

’jig rten skyong

འཇིག་རྟེན་སྐྱོང་།

lokapāla

g.152

lord

bcom ldan ’das

བཅོམ་ལྡན་འདས།

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.

g.153

Madhyamaka

dbu ma

དབུ་མ།

madhyamaka

g.154

Mādhyamika

dbu ma pa

དབུ་མ་པ།

mādhyamika

g.165

Mahāyāna

theg pa chen po

ཐེག་པ་ཆེན་པོ།

mahāyāna

g.167

Maitreya

byams pa

བྱམས་པ།

maitreya

g.171

Mañjuśrī

’jam dpal
’jam dpal gzhon nur gyur pa

འཇམ་དཔལ།
འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།

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.

g.172

Māra

bdud

བདུད།

māra

g.177

materialism

ril por ’dzin pa

རིལ་པོར་འཛིན་པ།

piṇdagrāha

g.179

matter

gzugs

གཟུགས།

rūpa

g.180

Maudgalyāyana

maud gal gyi bu

མཽད་གལ་གྱི་བུ།

maudgalyāyana

g.181

means of unification

bsdu ba’i dngos po

བསྡུ་བའི་དངོས་པོ།

saṃgrahavastu

g.182

meditation

g.183

mental construction

kun tu rtog pa

ཀུན་ཏུ་རྟོག་པ།

kalpanā
vikalpa

g.184

mental quiescence

zhi gnas

ཞི་གནས།

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).

g.187

morality

tshul khrims

ཚུལ་ཁྲིམས།

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.”

g.188

motivation

’du byed

འདུ་བྱེད།

saṃskāra

g.191

Nāgārjuna

klu sgrub

ཀླུ་སྒྲུབ།

nāgārjuna

g.197

nirvāṇa

mya ngan las ’das pa

མྱ་ངན་ལས་འདས་པ།

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.

g.202

noble

’phags pa

འཕགས་པ།

ārya

g.203

noble disciple

’phags pa nyan thos

འཕགས་པ་ཉན་ཐོས།

āryaśrāvāka

g.204

nonduality

gnyis su med pa

གཉིས་སུ་མེད་པ།

advayatvā

g.205

nonperception

mi dmigs pa

མི་དམིགས་པ།

anupalambha

This refers to the mental openness cultivated by the bodhisattva who has reached a certain awareness of the nature of reality, in that he does not seek to perceive or apprehend any object or grasp any substance in anything; rather, he removes any static pretension of his mind to have grasped at any truth, conviction, or view (see also “incomprehensibility”).

(See also n.124).

g.206

object-perception

lhag par dmigs pa

ལྷག་པར་དམིགས་པ།

adhyālambana

g.207

omniscience

thams cad mkhyen pa

ཐམས་ཅད་མཁྱེན་པ།

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.

g.208

outsider

mu stegs pa

མུ་སྟེགས་པ།

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).”

g.213

passion

nyon mongs

ཉོན་མོངས།

kleśa

g.214

positive thought

bsam pa

བསམ་པ།

āśaya

g.220

Prajñāpāramitā

shes rab kyi pha rol tu phyin pa

ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

prajñāpāramitā

g.221

Prajñāpāramitāsūtra

shes rab kyi pha rol tu phyin pa’i mdo

ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་མདོ།

prajñāpāramitāsūtra

g.229

pratyekabuddha

rang sangs rgyas

རང་སངས་རྒྱས།

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.

g.252

realm of desire

’dod khams

འདོད་ཁམས།

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).

g.253

realm of pure matter

gzugs khams

གཟུགས་ཁམས།

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).

g.254

reconciliation of dichotomies

snrel zhi’i rgyud
snrel zhi ba

སྣྲེལ་ཞིའི་རྒྱུད།
སྣྲེལ་ཞི་བ།

yamakavyatyastāhāra

g.255

relativity

rten cing ’brel bar ’byung ba

རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།

pratītyasamutpāda

g.257

sacrifice

mchod sbyin

མཆོད་སྦྱིན།

yajña

g.258

Sahā

mi mjed

མི་མཇེད།

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.

g.260

Śakra

brgya byin

བརྒྱ་བྱིན།

śakra

g.261

Śākya

shAkya

ཤཱཀྱ།

śākya

g.262

Śākyamuni

shAkya thub pa

ཤཱཀྱ་ཐུབ་པ།

śākyamuni

g.264

samādhi

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

g.269

saṃsāra

’khor ba

འཁོར་བ།

saṃsāra

g.272

Saṅgha

dge ’dun

དགེ་འདུན།

saṅgha

g.274

Śāriputra

shA ri’i bu

ཤཱ་རིའི་བུ།

śāriputra

g.280

seat of enlightenment

byang chub kyi snying po

བྱང་ཆུབ་ཀྱི་སྙིང་པོ།

bodhimaṇḍa

g.281

self

bdag

བདག

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.

g.283

sensation

tshor ba

ཚོར་བ།

vedanā

g.284

sense-media

skye mched

སྐྱེ་མཆེད།

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.

g.286

seven factors of enlightenment

byang chub kyi yan lag bdun

བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།

saṃbodhyaṅga

g.287

signlessness

mtshan ma med pa

མཚན་མ་མེད་པ།

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.”

g.288

Śikhin

ral pa can

རལ་པ་ཅན།

śikhin

g.294

six remembrances

rjes su dran pa drug

རྗེས་སུ་དྲན་པ་དྲུག

anusmṛti

g.295

sixty-two convictions

lta bar gyur pa drug cu rtsa gnyis

ལྟ་བར་གྱུར་པ་དྲུག་ཅུ་རྩ་གཉིས།

dṛṣṭigata

g.296

spirit of enlightenment

byang chub kyi sems

བྱང་ཆུབ་ཀྱི་སེམས།

bodhicitta

g.298

śrāvaka

nyan thos

ཉན་ཐོས།

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.”

g.299

Śrāvakayāna

nyan thos kyi theg pa

ཉན་ཐོས་ཀྱི་ཐེག་པ།

śrāvakayāna

g.302

stores of merit and wisdom

bsod nams dang ye shes kyi tshogs

བསོད་ནམས་དང་ཡེ་ཤེས་ཀྱི་ཚོགས།

puṇyajñānasaṃbhāra

g.303

subconscious instinct

bag la nyal ba

བག་ལ་ཉལ་བ།

anuśaya

g.311

Sumeru

ri’i rgyal po ri rab

རིའི་རྒྱལ་པོ་རི་རབ།

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.

g.313

superknowledges

mngon par shes pa

མངོན་པར་ཤེས་པ།

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).

g.314

sūtra

མདོ།

sūtra

g.316

tantra

rgyud

རྒྱུད།

tantra

g.317

Tarkajvāla

rtog ge ’bar ba

རྟོག་གེ་འབར་བ།

tarkajvāla

g.318

tathāgata

de bzhin gshegs pa

དེ་བཞིན་གཤེགས་པ།

tathāgata

g.319

ten powers

stobs bcu

སྟོབས་བཅུ།

daśabala

There are two different sets of ten powers, those of the Buddha and those of bodhisattvas. Those of the Buddha consist of power from knowing right from wrong (sthānāsthānajñānabala); power from knowing the consequences of actions (karmavipākajñāna-); power from knowing the various inclinations (of living beings) (nānādhimuktijñāna-); power from knowing the various types (of living beings) (nānādhātujñāna-); power from knowing the degree of the capacities (of living beings) (indriyavarāvarajñāna-); power from knowing the path that leads everywhere (sarvatragāmīmpratipatjñāna-); power from knowing the obscuration, affliction, and purification of all contemplations, meditations, liberations, concentrations, and absorptions (sarvadhyānavimokṣasamādhisamāpattisaṃkleśavyavadānavyutthānajñāna-); power from knowing his own former lives (pūrvanivāsānusmṛtijñāna-); power from knowing deaths and future lives (cyutyutpattijñāna-); and power from knowing the exhaustion of defilements (āsravakṣayajñāna-). The latter set consists of the bodhisattva’s power of positive thought (āśayabala); power of high resolve (adhyāśaya-); power of application (prayoga-); power of wisdom (prajña-); power of prayer (praṇidhāna-); power of vehicle (yāna-); power of activities (caryā-); power of emanations (vikurvaṇa-); power of enlightenment (bodhi-); and power of turning the wheel of the Dharma (dharmacakrapravartaṇa-).

g.322

thirty-seven aids to enlightenment

byang chub kyi phyogs sum cu rtsa bdun gyi chos

བྱང་ཆུབ་ཀྱི་ཕྱོགས་སུམ་ཅུ་རྩ་བདུན་གྱི་ཆོས།

bodhipakṣikadharma

g.323

three realms

khams gsum

ཁམས་གསུམ།

traidhātuka

g.324

tolerance of the birthlessness of things

mi skye ba’i chos la bzod pa

མི་སྐྱེ་བའི་ཆོས་ལ་བཟོད་པ།

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.

g.326

transcendental analysis

lhag mthong

ལྷག་མཐོང་།

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.

g.328

Trāyastriṃśa

sum cu rtsa gsum pa

སུམ་ཅུ་རྩ་གསུམ་པ།

trāyastriṃśa

g.330

Tuṣita

dga’ ldan

དགའ་ལྡན།

tuṣita

g.332

ultimate

don dam pa

དོན་དམ་པ།

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).

g.333

ultimate realm

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

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.

g.336

Vaiśālī

yangs pa can

ཡངས་པ་ཅན།

vaiśālī

g.338

Vasubandhu

dbyig gnyen

དབྱིག་གཉེན།

vasubandhu

g.342

view

lta ba

ལྟ་བ།

dṛṣṭi

g.343

Vijñānavāda

rnam par shes pa smra ba

རྣམ་པར་ཤེས་པ་སྨྲ་བ།

vijñānavāda

g.345

Vimalakīrti

dri ma med grags pa

དྲི་མ་མེད་གྲགས་པ།

vimalakīrti

g.346

Vinaya

’dul ba

འདུལ་བ།

vinaya

g.347

voidness

stong pa nyid

སྟོང་པ་ཉིད།

śūnyatā

g.348

voidness of voidness

stong pa nyid kyi stong pa nyid

སྟོང་པ་ཉིད་ཀྱི་སྟོང་པ་ཉིད།

śūnyatāśūnyatā

g.350

wisdom

shes rab

ཤེས་རབ།

prajñā

g.351

wishlessness

smon pa med pa

སྨོན་པ་མེད་པ།

apraṇihitatā

The Teaching of Vimalakīrti The Consolation of the Invalid

Toh 176

Imprint

Text Body

The Teaching of Vimalakīrti
The Consolation of the Invalid