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དམ་པའི་ཆོས་དྲན་པ་ཉེ་བར་གཞག་པ།

The Application of Mindfulness of the Sacred Dharma
Notes

Saddharma­smṛtyupasthāna
འཕགས་པ་དམ་པའི་ཆོས་དྲན་པ་ཉེ་བར་གཞག་པ།
’phags pa dam pa’i chos dran pa nye bar gzhag pa
The Noble Application of Mindfulness of the Sacred Dharma
Ārya­saddharma­smṛtyupasthāna

Toh 287

Degé Kangyur, vol. 68 (mdo sde, ya), folios 82.a–318.a; vol. 69 (mdo sde, ra), folios 1.b–307.a; vol. 70 (mdo sde, la), folios 1.b–312.a; and vol. 71 (mdo sde, sha), folios 1.b–229.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Tsultrim Gyaltsen
  • Shang Buchikpa
  • Sherap Ö

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

First published 2021

Current version v 1.0.36 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 1 section- 1 section
· Detailed Outline of the Text
tr. The Translation
+ 5 chapters- 5 chapters
p. Prologue
1. The Ten Virtuous Courses of Action
2. Introducing the Eighteen Grounds and Describing the Hells and the Starving Spirits
+ 2 sections- 2 sections
· The Hells
+ 8 sections- 8 sections
· The Reviving Hell
· The Black Line Hell
· The Crushing Hell
· The Howling Hell
· The Great Howling Hell
· The Hell of Heat
· The Hell of Intense Heat
· The Hell of Ultimate Torment
· The Starving Spirits
3. The Animals
+ 1 section- 1 section
· The Animals
4. The Gods
4.A. The Heaven of the Four Great Kings
+ 5 sections- 5 sections
· The Garland-Bearer Gods
· The Vessel-Bearer Gods
· The Ever-Infatuated Gods
· The Triple-Lute-Bearer Gods
· The Wandering Gods
4.B. The Heaven of the Thirty-Three
+ 33 sections- 33 sections
· The Gods Dwelling in Sudharma
· The Gods in Dwelling in the Lofty
· The Gods in Dwelling on Summits
· The Gods in Dwelling in Excellent View
· The Gods in Dwelling in One Direction
· The Gods in Dwelling in Forests
· The Gods in Dwelling in Various Chariots
· The Gods in Dwelling in Enjoyment
· The Gods in Dwelling in Beauty
· The Gods in Dwelling by the Pārijāta Tree
· The Gods in Dwelling on Mixed Riverbanks
· The Gods in Dwelling on Forest Riverbanks
· The Gods in Dwelling in Essence of Jewels
· The Gods in Engaging in Clarification
· The Gods in House of Refined Gold
· The Gods in Shaded by Garlands
· The Gods in Moving on Springy Ground
· The Gods in Distinguished in Many Colorful Ways
· The Gods in Promotion
· The Gods in Subtle Engagement
· The Gods in Enraptured by and Attached to Song
· The Gods in Blazing Splendor
· The Gods in Resembling the Full Moon
· The Gods in Pair of Śāla Trees
· The Gods in Moving in the Wink of an Eye
· The Gods in Fine Complexion and Large Body
· The Gods in Draped with Jewels
· The Gods in Part of the Assembly
· The Gods in Dwelling on the Disk
· The Gods in High Conduct
· The Gods in Supreme Splendor
· The Gods in Garland of Splendor
· The Gods in Unmixed
4.C. The Heaven Free from Strife
+ 18 sections- 18 sections
· The Gods in Supreme Strength
· The Gods in Traveling on Great Mounts
· The Gods in Moving in the Stream
· The Gods in Living on the Peak
· The Gods in Living on the Peak
· The Gods in Ornament of the Mind
· The Gods in Continuous Movement
· The Gods in Moving in Vast Environments
· The Gods in Moving in Gatherings
+ 1 section- 1 section
· The Six Stūpas
+ 6 sections- 6 sections
· The Stūpa of the Buddha Śikhin
· The Stūpa of the Buddha Vipaśyin
· The Stūpa of the Buddha Krakucchanda
+ 4 sections- 4 sections
· The Male Lay Practitioner
· The Female Lay Practitioner
· The Nuns
· The Monks
· The Stūpa of the Buddha Viśvabhū
· The Stūpa of the Blessed Kanakamuni
· The Stūpa of the Blessed Kāśyapa
· The Gods in Moving in Mixed Environments
· The Gods in Endowed with Migration
· The Gods in Emanation of Light Rays
· The Gods in Controlled Movement
· The Gods in Constant Bliss
· The Gods in Endowed with Increasing Bliss
+ 1 section- 1 section
· The Eleven Great Dharma Teachings
+ 11 sections- 11 sections
· (1) Agitation Is Remedied by Taming Oneself
· (2) Lack of Restraint Is Remedied by One-Pointedness
· (3) Flawed Discipline Is Remedied by Following a Holy Person
· (4) Laziness Is Remedied by Diligence
· (5) Obsession with Village Life Is Remedied by Being Alone in the Wilderness
· (6) Greed Is Remedied by Contentment
· (7) Fondness for Friends and Relatives Is Remedied by Staying in Foreign Lands
· (8) Meaningless Talk Is Remedied by Proper Verbal Restraint
· (9) Frivolity Is Remedied by Steadfastness
· (10) Poverty Is Remedied by Generosity
· (11) Ignorance Is Remedied by Knowledge
· The Gods in Total Pleasure
+ 1 section- 1 section
· The Twenty-Two Wholesome Factors
+ 21 sections- 21 sections
· (1) Remorse
· (2) Fear of the Lower Realms
· (3) Patience
· (4) Diligence
· (5) Teaching the Dharma
· (6) Compassion
· (7) Gentleness
· (8) Observance
· (9) Faith
· (10) Overcoming Fickleness
· (11) Steadfastness
· (12) Fear of Scandal
· (13) Absence of Clinging
· (14) Delighting in Solitude
· (15) Undistracted Mind
· (16) Recollection of Death
· (17) Freedom from Infatuation with One’s Body, Family, and Nobility
· (18) Equality with Respect to All Beings
· (19) Contentment
· (20) Weariness of Objects
· (21) Distrust of the Mind
· The Gods in Living by Rājanina
+ 1 section- 1 section
· The Thirty Qualities of Listening to the Dharma
+ 30 sections- 30 sections
· (1) Hearing the Dharma That One Has Not Heard Before
· (2) Understanding What One Hears
· (3) Discerning What One Understands
· (4) Accomplishing What One Discerns
· (5) Practicing What One Has Adopted
· (6) Establishing Others in That Which One Observes
· (7) Being Unaffected by Decline
· (8) Developing Discernment of the Characteristics of the Dharma
· (9) Giving Rise to Roots of Virtue That Did Not Exist Previously
· (10) Causing the Roots of Virtue to Mature
· (11) Liberating Those Who Are Matured
· (12) Establishing Those with Wrong View in the Authentic View
· (13) Overcoming All Unvirtuous Thoughts
· (14) Cultivating All Virtuous Thoughts
· (15) Relinquishing Negativities That Arise by the Force of Conditions
· (16) Developing Carefulness
· (17) Following Holy People
· (18) Overcoming Deceit and Stinginess
· (19) Being Respectful to One’s Parents
· (20) Understanding Karmic Actions and Their Effects
· (21) Cultivating Activity That Increases One’s Life Span
· (22) Being Praised by the People of the World
· (23) Being Protected by the Gods
· (24) Having Excellent Intentions
· (25) Possessing the Wealth of Being Endowed with the Dharma
· (26) Being Free From Laziness
· (27) Gratitude
· (28) Continuous Recollection of Death
· (29) Being Free From Regrets at the Time of Death
· (30) Finally Going Completely Beyond Suffering
· The Gods in Shining in Manifold Ways
5. The Application of Mindfulness of the Body
c. Colophon
n. Notes
b. Bibliography
g. Glossary

s.

Summary

s.­1

While on the way to Rājagṛha to collect alms, a group of newly ordained monks are approached by some non-Buddhists, who suggest that their doctrine is identical to that of the Buddha, since everyone agrees that misdeeds of body, speech, and mind are to be given up. The monks do not know how to reply, and when they later return to the brahmin town of Nālati, where the Buddha is residing, Śāradvatīputra therefore encourages them to seek clarification from the Blessed One himself. In response to the monks’ request, the Buddha delivers a comprehensive discourse on the effects of virtuous and unvirtuous actions, explaining these matters from the perspective of an adept practitioner of his teachings, who sees and understands all this through a process of personal discovery. As the teaching progresses, the Buddha presents an epic tour of the realm of desire‍—from the Hell of Ultimate Torment to the Heaven Free from Strife‍—all the while introducing the specific human actions and attitudes that cause the experience of such worlds and outlining the ways to remedy and transcend them. In the final section of the sūtra, which is presented as an individual scripture on its own, the focus is on mindfulness of the body and the ripening of karmic actions that is experienced among humans in particular.


ac.

Acknowledgements

ac.­1

Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The translation was produced by Thomas Doctor with help from Benjamin Collet-Cassart and Timothy Hinkle. Thomas also wrote the introduction. Andreas Doctor checked the translation against the Tibetan and edited the text. The 84000 editorial team subsequently reviewed the translation and made further edits. Wiesiek Mical assisted by reviewing numerous passages against the available Sanskrit sources. Robert Kritzer generously shared several unpublished articles on the text with us, and Vesna Wallace and Mitsuyo Demoto kindly gave us access to drafts of their critical Sanskrit editions of chapters 1 and 3, respectively.

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


ac.­2

The generous sponsorship of Sun Ping, Tian Xingwen, and Sun Fanglin, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

i.­1

The epic discourse of The Application of Mindfulness of the Sacred Dharma (AMSD) unfolds as a single, sustained reply to a short question that is put to the Buddha Śākyamuni as the sūtra opens. A group of newly ordained monks have been challenged by the members of another religious group, who suggest that the Buddha’s teachings are indistinguishable from those of their own teacher. Not knowing how to reply, the monks request that the Buddha explain how the path of the sacred Dharma is unlike any other. As the Buddha responds to the monks, he describes the path from the perspective of an adept meditating monk, who applies the Dharma teachings correctly and so discovers the truths of the Dharma. In an account that spans the full spectrum of life in saṃsāra, from the horrifying misery and intense pain of the lower realms to the enrapturing beauty and bliss in the heavens, the Buddha explains how different kinds of physical, verbal, and mental behavior of humans lead to rebirth in such realms of existence.

Detailed Outline of the Text


Text Body

The Translation
The Noble Application of Mindfulness of the Sacred Dharma

p.

Prologue

[V68] [B1] [F.82.a]


p.­1

Homage to all the buddhas, bodhisattvas, solitary buddhas, and noble hearers!


p.­2

Thus did I hear at one time. While the Blessed One was residing in the brahmin quarter of the village of Nālati near Rājagṛha, venerable Śāradvatīputra one morning went to Rājagṛha together with a great gathering of monks to collect alms. As they were out receiving alms, a large group of the monks came across some wandering non-Buddhist practitioners15 who were on the way to the same destination, and together they engaged in a Dharma discussion to everyone’s delight and appreciation.


1.
Chapter 1

The Ten Virtuous Courses of Action

1.­1

“Monks, there are three misdeeds of the body: killing, stealing, and sexual misconduct. What, then, is killing? To take a life is to recognize another sentient being as a sentient being and knowingly slay it. Such an act may be of a great, intermediate, or minor kind. Great killing is the murder of a worthy one or the like. Such acts lead to the Hell of Ultimate Torment. Intermediate killing occurs when one murders someone on the path. Minor killing is to kill an animal or someone of degenerate moral conduct.


2.
Chapter 2

Introducing the Eighteen Grounds and Describing the Hells and the Starving Spirits

2.­1

“How does a monk who gradually relinquishes defilement first give up unvirtuous qualities so as to cultivate the qualities of virtue? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that such a monk initially will think as follows: ‘Mutually serving as causes and conditions, these objects and faculties have since beginningless time caused beings to remain within, and wander throughout, cyclic existence. This is the cause of birth. Thoughts are formed in relation to the ocean of objects, and so these inner factors and objective factors cause beings to wander.’

The Hells

The Reviving Hell

The Black Line Hell

The Crushing Hell

The Howling Hell

The Great Howling Hell

The Hell of Heat

The Hell of Intense Heat

The Hell of Ultimate Torment

The Starving Spirits


3.
Chapter 3

The Animals

3.­1

“The monk, the spiritual practitioner who carefully observes inner phenomena, has in this way seen the reality of karmic effects. He has investigated the hells and their neighboring regions, and he has also investigated the second realm, that of the starving spirits. He sees this intolerable cyclic existence correctly, just as it is, and acknowledges it in his mind. Thus, the monk does not dwell in the realm of the māras but abides within the limit of the transcendence of suffering. With unceasing joy, he attains the fruition of entering the fifteenth ground.

The Animals


4.
Chapter 4

The Gods

4.­1

“The monk who has knowledge of the ripening of the effects of karmic action has now carefully examined and understood all the extremely subtle karmic ripening that ensues from the misdeeds associated with hell beings, animals, and starving spirits. Having internalized this understanding, he will next begin to examine the karmic effects that ripen due to wholesome actions. All sentient beings are opposed to suffering [F.53.b] and wish for happiness. As for the gods, they take delight in accumulating happiness, so now the monk will examine the extremely subtle karmic phenomena, ripening, birth, and death of such beings.


4.A.

The Heaven of the Four Great Kings

4.A.­1

“Put concisely, the first class of gods comprises those in the realm of the Four Great Kings.

The Garland-Bearer Gods

4.A.­2

“The first of their subclasses are the garland bearers, who live and reside upon all four sides of Mount Sumeru. The garland bearers differ in terms of the directions. They have different names and distinct karmic actions, and so they spend their lives‍—produced by numerous karmic actions‍—experiencing happiness but having many different types of bodies, youthfulness, and agility. The web of karmic action is like the imprint of a seal: it is not uncaused, not random, and not produced by any other action. Therefore, those who wish for happiness [F.54.a] should pursue wholesome qualities.

The Vessel-Bearer Gods

The Ever-Infatuated Gods

The Triple-Lute-Bearer Gods

The Wandering Gods


4.B.

The Heaven of the Thirty-Three

4.B.­1

“When the monk has seen the gods of the Four Great Kings, he will next examine the realms of the Heaven of the Thirty-Three and its associated karmic actions. Thus, he will ask himself, ‘How do positive and negative karmic actions relate to beings taking birth among the gods in the Heaven of the Thirty-Three?’

4.B.­2

“As he applies knowledge derived from hearing, he will then correctly perceive the following realms of the gods of the Heaven of the Thirty-Three: Dwelling in Sudharma, Dwelling in the Lofty, Dwelling on Summits, Dwelling in Excellent View, Dwelling in One Direction, Dwelling in Forests, Dwelling in Various Chariots, Dwelling in Enjoyment, Dwelling in Beauty, Dwelling by the Pārijāta Tree, Dwelling on Mixed Riverbanks, Dwelling on Forest Riverbanks, Dwelling in Essence of Jewels, Engaging in Clarification, House of Refined Gold, Shaded by Garlands, Moving on Springy Ground, Distinguished in Many Colorful Ways, Subtle Engagement, Enraptured by and Attached to Song, Blazing Splendor, Resembling the Full Moon, Pair of Śāla Trees, Moving in the Wink of an Eye, Fine Complexion and Large Body, Draped with Jewels, [F.110.a] Part of the Assembly, Dwelling on the Disk, High Conduct, Supreme Splendor, Garland of Splendor, and Unmixed. Thus, the gods in the Heaven of the Thirty-Three inhabit thirty-three regions.

The Gods Dwelling in Sudharma

The Gods in Dwelling in the Lofty

The Gods in Dwelling on Summits

The Gods in Dwelling in Excellent View

The Gods in Dwelling in One Direction

The Gods in Dwelling in Forests

The Gods in Dwelling in Various Chariots

The Gods in Dwelling in Enjoyment

The Gods in Dwelling in Beauty

The Gods in Dwelling by the Pārijāta Tree

The Gods in Dwelling on Mixed Riverbanks

The Gods in Dwelling on Forest Riverbanks

The Gods in Dwelling in Essence of Jewels

The Gods in Engaging in Clarification

The Gods in House of Refined Gold

The Gods in Shaded by Garlands

The Gods in Moving on Springy Ground

The Gods in Distinguished in Many Colorful Ways

The Gods in Promotion

The Gods in Subtle Engagement

The Gods in Enraptured by and Attached to Song

The Gods in Blazing Splendor

The Gods in Resembling the Full Moon

The Gods in Pair of Śāla Trees

The Gods in Moving in the Wink of an Eye

The Gods in Fine Complexion and Large Body

The Gods in Draped with Jewels

The Gods in Part of the Assembly

The Gods in Dwelling on the Disk

The Gods in High Conduct

The Gods in Supreme Splendor

The Gods in Garland of Splendor

The Gods in Unmixed


4.C.

The Heaven Free from Strife

4.C.­1

Homage to all buddhas and bodhisattvas!


“The karmic effects of life as a god in the realms of the Heaven Free from Strife and the guardians of the world always manifest on the basis of cause and effect.

4.C.­2

“When the monk who has knowledge of the effects of the ripening of karmic actions has examined the exhilarated gods in the Heaven of the Thirty-Three, he will next wonder about the identity of the gods who reside above them, and who are superior in terms of splendor, diligence, joy, radiance, and lifespan. Through his knowledge derived from hearing, he will see that those gods, who are far superior to the gods of the Heaven of the Thirty-Three in terms of the methods they have applied in the past, and in terms of the ripening of their karmic qualities, are known as the gods in the Heaven Free from Strife. He will also notice that beings are born in that heaven by observing various forms of discipline. Those gods have abandoned killing, stealing, and sexual misconduct. They have practiced discipline in a way that is uncorrupted, unbroken, undefiled, and stable, thereby pleasing all the noble ones. Since they possess the karmic ripening of constant discipline, they will become spiritual practitioners who contemplate reality and pass beyond the ocean of existence by traveling across the bridge of discipline, the bridge that spans the ocean of cyclic existence and leads to the city of the transcendence of suffering. Just as before, their sevenfold discipline can be distinguished in terms of inferior, intermediate, and excellent levels.

The Gods in Supreme Strength

The Gods in Traveling on Great Mounts356

The Gods in Moving in the Stream

The Gods in Living on the Peak

The Gods in Living on the Peak364

The Gods in Ornament of the Mind

The Gods in Continuous Movement

The Gods in Moving in Vast Environments

The Gods in Moving in Gatherings398

The Six Stūpas

The Stūpa of the Buddha Śikhin

The Stūpa of the Buddha Vipaśyin

The Stūpa of the Buddha Krakucchanda

The Male Lay Practitioner

The Female Lay Practitioner

The Nuns

The Monks

The Stūpa of the Buddha Viśvabhū

The Stūpa of the Blessed Kanakamuni

The Stūpa of the Blessed Kāśyapa

The Gods in Moving in Mixed Environments

The Gods in Endowed with Migration

The Gods in Emanation of Light Rays

The Gods in Controlled Movement

The Gods in Constant Bliss

The Gods in Endowed with Increasing Bliss

The Eleven Great Dharma Teachings

(1) Agitation Is Remedied by Taming Oneself

(2) Lack of Restraint Is Remedied by One-Pointedness

(3) Flawed Discipline Is Remedied by Following a Holy Person

(4) Laziness Is Remedied by Diligence

(5) Obsession with Village Life Is Remedied by Being Alone in the Wilderness

(6) Greed Is Remedied by Contentment

(7) Fondness for Friends and Relatives Is Remedied by Staying in Foreign Lands

(8) Meaningless Talk Is Remedied by Proper Verbal Restraint

(9) Frivolity Is Remedied by Steadfastness

(10) Poverty Is Remedied by Generosity

(11) Ignorance Is Remedied by Knowledge

The Gods in Total Pleasure

The Twenty-Two Wholesome Factors537

(1) Remorse

(2) Fear of the Lower Realms

(3) Patience

(4) Diligence

(5) Teaching the Dharma

(6) Compassion

(7) Gentleness

(8) Observance

(9) Faith

(10) Overcoming Fickleness543

(11) Steadfastness544

(12) Fear of Scandal545

(13) Absence of Clinging547

(14) Delighting in Solitude548

(15) Undistracted Mind549

(16) Recollection of Death550

(17) Freedom from Infatuation with One’s Body, Family, and Nobility552

(18) Equality with Respect to All Beings553

(19) Contentment555

(20) Weariness of Objects556

(21) Distrust of the Mind557

The Gods in Living by Rājanina558

The Thirty Qualities of Listening to the Dharma

(1) Hearing the Dharma That One Has Not Heard Before

(2) Understanding What One Hears

(3) Discerning What One Understands

(4) Accomplishing What One Discerns

(5) Practicing What One Has Adopted

(6) Establishing Others in That Which One Observes

(7) Being Unaffected by Decline561

(8) Developing Discernment of the Characteristics of the Dharma562

(9) Giving Rise to Roots of Virtue That Did Not Exist Previously

(10) Causing the Roots of Virtue to Mature

(11) Liberating Those Who Are Matured

(12) Establishing Those with Wrong View in the Authentic View

(13) Overcoming All Unvirtuous Thoughts

(14) Cultivating All Virtuous Thoughts

(15) Relinquishing Negativities That Arise by the Force of Conditions

(16) Developing Carefulness

(17) Following Holy People

(18) Overcoming Deceit and Stinginess

(19) Being Respectful to One’s Parents

(20) Understanding Karmic Actions and Their Effects

(21) Cultivating Activity That Increases One’s Life Span

(22) Being Praised by the People of the World

(23) Being Protected by the Gods

(24) Having Excellent Intentions

(25) Possessing the Wealth of Being Endowed with the Dharma

(26) Being Free From Laziness

(27) Gratitude

(28) Continuous Recollection of Death

(29) Being Free From Regrets at the Time of Death

(30) Finally Going Completely Beyond Suffering

The Gods in Shining in Manifold Ways


5.

The Application of Mindfulness of the Body

5.­1

At this point the Blessed One resided in the brahmin town of Nālati. [F.110.a] The Blessed One then addressed the monks: “Monks, I shall explain to you what is known as The Application of Mindfulness of the Body. I shall explain to you that which is virtuous in the beginning, middle, and end; that which exclusively consists of excellent meanings and excellent words; and a pure sort of conduct that is complete, pristine, and perfect. Such is the Dharma teaching known as The Application of Mindfulness of the Body. Pay full attention and listen well; I shall explain.” When the Blessed One had spoken these words, the monks listened accordingly.


c.

Colophon

c.­1
The Thus-Gone One has taught those causes
From which all phenomena have appeared,
And also that which is their cessation.
This is what the Great Mendicant has taught.
c.­2

India is the origin of all that is good and possesses all things excellent, both in terms of her soil and her sciences, for which she is the universal source. This is the land of the cultured and the learned and all her inhabitants are wise. Seeing India to be the eyes of Jambudvīpa, the perfect Buddha achieved full awakening within this land, with its magnificent cities through which the great river Gaṅgā descends.

c.­3

In the eastern part of India’s central lands lies the great monastery of Nālandā.639 The sovereign of the land is the splendid prince Rāmapāla,640 whose glory outshines others and whose reign reaches far and wide. This prince has established the temple known as Jagaddala to support the pure and the gentle, holy beings who are experts regarding the staircase leading to the higher realms and liberation. From here appeared numerous exceptionally learned paṇḍitas, such that people of the world speak of “the five hundred omniscient ones,” who are praised by all paṇḍitas as being equal to the masters of the past.

c.­4

Among them is someone whom kings and ministers, who take pride in their mundane wealth, carry on their shoulders as if he were their head‍—someone whom paṇḍitas, who take pride in their scholarship, and worldly folk regard as their crown jewel. He is regarded as a guide by those who have relinquished concern for this life and who endeavor to accomplish liberation, allowing them to clearly distinguish good qualities from flaws. All the people of the land see him as beautiful and endearing, as if he were their only child. He enraptures even the vicious and ungrateful with his great goodwill. [F.228.b] Due to his love for others, he suffers agony and pain as he beholds the miseries of all wandering beings, yet he skillfully extends his compassionate care to them. He is foretold in the prophetic discourse of Tiger Ear Star as an individual endowed with numerous qualities and a great instigator who upon exchanging his body would be born in the higher realms. He yearns to meet Maitreya and has tremendous yearning for the Dharma. He has also weakened all emotions such as desire and anger. Who could properly extol such a person’s qualities? In short, his knowledge of mundane human customs is great, and his benevolence is like a golden ground. With respect for the sacred Dharma, he is endowed with perfect learning and he is pure, serene, gentle, accommodating, noble, truthful, undeceiving, honest, and successful in terms of accomplishment. Like a majestic wish-fulfilling tree that grows from a turquoise ground, he is adorned with the blooming flowers and ripe fruits of a bounty of temporary and ultimate virtues in this and all other lives. Thus, perfectly accomplishing what benefits both oneself and all others, there is nothing that he does that is not meaningful. Such is this master endowed with the shining beauty of unimpeded mastery of the five fields of learning, the great paṇḍita known as Śāntākaragupta. Explanations based on five Indian volumes were received from that master, as well as the great scholar and holy man, the supreme Vinaya holder known as Abhayākaragupta; the one whose learning is comparable to Mañjuśrī, the supreme paṇḍita endowed with perfect eloquence and insight, Śakyarakṣita; and also the great paṇḍita Vīryākaraśānti, and others. [F.229.a]

c.­5

Likewise, in the lower reaches of the central land of Magadha‍—where the shrines of the thus-gone ones are numerous, and the land is full of Buddhists who have faith in the Three Jewels‍—lies the great monastic complex of Vikramaśīla. It was established by the bodhisattva king, Devapāla, and serves as the eyes of the Dharma teachings. Among its numerous learned scholars there are Śakyarakṣita himself; the great paṇḍita Subhūticandra, who is expert in linguistics, poetry, and the syntactic structures of Sanskrit; the Abhidharma expert known as Aḍitacandra; and other such masters. It is from all those masters that the explanations based on five Indian volumes were received.

c.­6

The translators listened carefully to the sūtra and with veneration they sought careful explanation in order to comprehend all the scripture’s words and meanings, thoroughly investigating the most difficult points with the appropriate methods for understanding their significance. In the process of translation, they were guided by the light of insight that comes from mastering four languages‍—Sanskrit, the Indian vernaculars, Tibetan Dharma language, and the Tibetan vernaculars.

c.­7

Nevertheless, the topics of the sūtras are numerous and the subjects are profound. In particular, the statements in this sūtra carry numerous implicit messages and convey their meaning by means of beautiful verbal adornments that evince an unparalleled mastery of poetry. Hence, their meanings are not easily accessible to those of weak learning. Especially, brief scriptural passages that convey numerous meanings have been translated in that same fashion. This approach allows those endowed with the jewels of understanding to ascertain numerous meanings, but if any one of those were to be singled out as the sole implied meaning, that would be a mistake. Rather, translation should convey just as much meaning as the words imply. Therefore, in short, without violating the way the Indian and Tibetan languages convey the same meaning by means of different expressions, and without breaking with the tradition established by the decrees of the scholars of the past, this translation has been made in veneration of the sacred Dharma by the northerner, the monk Tsultrim Gyaltsen, who was born into the family of Patshap. This was undertaken during the reign of the Indian king Rāmapāla, whose banner of perfect glory and majesty flies higher than any other. In this manner, those segments that had previously been translated of this Great Vehicle discourse known as The Application of Mindfulness of the Sacred Dharma were completed. [F.229.b]

c.­8

The subsequent editing and revision of the text was undertaken by the monk Tsultrim Gyaltsen himself, with the assistance of two others. The first is the spiritual teacher known as Shang Buchikpa, who everyone calls by this name because he benefits them and is auspicious for them, caring for all sentient beings as if they were his “only child.”641 Accordingly, his name reveals that he is endowed with great compassion. The second editor is known as Sherap Ö, because he is a veritable “light of insight” for all who follow the Dharma.642 With knowledge of the way the vehicles progress, he summarizes the teachings by means of principles such as the two realities, and thus‍—with insight developed gradually through conviction, ascertainment, and realization‍—he spreads the light that overcomes the darkness of afflictive and cognitive obscurations in both oneself and others. Thus, his name shows that this master is endowed with great insight and that he accomplishes his own and others’ objectives perfectly. In this way, the translation was corrected, refined, and properly finalized through the fivefold process of drafting, primary editing, testing the relations between word and meaning, secondary editing, and secondary testing of the relations.

c.­9

May the stainless virtues that ensue from translating and assisting in the translation of this sacred Dharma teaching‍—this precious discourse on mindfulness in the Great Vehicle, which is the foundation, root, and vital essence of all the vehicles‍—reach all beings extending to the end of space, so that they may find happiness while in existence. And may a lush canopy spread over them from the tree that offers refuge, awakening, and fruition. As soon as we leave this life behind, may we be reborn in realms of the buddhas, and in all other lives of cyclic existence, may we exclusively do what benefits others.


c.­10

The number of sections has not been determined. In accord with the Indian text the length of the scripture amounts to thirty-six thousand ślokas. There appear to be a few unique archaic elements of writing. When dividing The Application of Mindfulness into sections of three hundred ślokas, there are one hundred and twenty sections.


n.

Notes

n.­1
For a more detailed summary of the contents of the sūtra, see Stuart 2012, pp. 35–69.
n.­2
For an in-depth presentation of this section on mindfulness of the body, see Kritzer 2020.
n.­3
Zhengfa nianchu jing 正法念處經 (Taishō 721). For more information on this version of the sūtra, see Lewis R. Lancaster, “K 801,” The Korean Buddhist Canon.
n.­4
The Chinese translation was produced by Gautama Prajñāruci, who translated the text from 538 to 541 ᴄᴇ.
n.­5
The AMSD is also the fourth-longest text in the entire Kangyur collection, where only The Detailed Explanations of Discipline (Toh 3, 2217 pages), The Perfection of Wisdom in One Hundred Thousand Lines (Toh 8, 9398 pages), and The Perfection of Wisdom in Twenty-five Thousand Lines (Toh 9, 2302 pages) are longer.
n.­6
The partial Sanskrit manuscript does not cover this latter part of the sūtra.
n.­7
Denkarma, 300.b.4. See also Herrmann-Pfandt 2008, p. 150, n. 271. For further details, see van der Kuijp 2009, pp. 8–13.
n.­8
Stuart 2012, pp. 25–29.
n.­9
Stuart 2012, pp. 26–27.
n.­10
See Stuart 2012 and 2015a. This section corresponds to the whole of chapter 2 according to the Chinese chapter structure. In this English translation we follow the chapter division included in the Tibetan translation, although we have introduced a significant number of headings and subheadings of our own for the sake of readability and ease of navigation. For an overview of the Chinese chapter structure, see Stuart 2012, p. 30.
n.­11
These sections correspond to chapter 1 and 3 in the Chinese chapter structure.
n.­12
Rangjung Dorjé 2010.
n.­13
On this topic, see also Kritzer 2020. Other publications on AMSD are found in Mizuno 1964 and Moretti 2017.
n.­14
Cabezón 2017, pp. 45–65.
n.­15
Degé: mu stegs can spyod pa pa kun tu rgyu ba dag. Here we have taken the phrase (Skt. tīrthika-caraka-parivrājaka) as a generic designation for the same group of people: the flourishing communities of non-Buddhist mendicants of various religious outlooks, who lived as wandering spiritual seekers (śramaṇa) in India during the time of the Buddha. Often, these wandering practitioners of various religious paths would interact with each other and exchange views and practices, such as we hear in this scripture. Several of the Buddha’s foremost students, such as Śāriputra (a short form of Śāradvatīputra), were living the life of a wandering mendicant prior to meeting the Buddha.
n.­16
This folio of the Degé Kangyur is blank.
n.­17
Here “carefully observe inner phenomena” renders the Tibetan nang gi chos la chos kyi rjes su lta ba. Literally, this would read “carefully observe phenomena in terms of inner phenomena.” This expression is repeated multiple times throughout this text and, due to the number of times this phrase is repeated, we have opted to contract the phrase in English so that the translation reads “carefully observe inner phenomena.” Similarly, in the last chapter where the internal and external body are examined, we have rendered “carefully considers and attends to the body in terms of the internal body” as “carefully considers and attends to the internal body.” The same applies to the external body.
n.­18
Tib. mun nag chen po. No such name appears below in the description of the hells that surround Ultimate Torment.
n.­19
Translation tentative. Tib. srog chags dud ka.
n.­20
Translation tentative. Degé: lag pa brdabs pa’i sgra lta bur/ mi ni chung bar gyur pa yin/ gang dag de thob chos mi shes/ mi ni rmongs pa dag gis bslus.
n.­21
Based on the sgyu ma that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé and Stok read rgyu ma.
n.­22
Based on the sgyu ma that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé and Stok read rgyu ma.
n.­23
Translation based on the mtho dma’ found in Choné, Lithang, Narthang, and Lhasa. Degé reads mthon dman.
n.­24
Based on the bsten that appears in Kangxi, Urga, Narthang, and Lhasa. Degé reads bstan.
n.­25
Literally “holy life” (Skt. brahmacārya, Tib. tshang par spyod pa). The term refers to a pure and celibate lifestyle.
n.­26
Following nan gtan in Choné, Lithang, Narthang, Kangxi, and Yongle. Degé reads na gtan.
n.­27
Degé: bar ma gsum gyi tshor bag sum rjes su bsgoms pa. Skt. trimadhyamās trivedanānubhavitās.
n.­28
“Craving is the wick” inserted based on the Sanskrit (vartibhūtā tṛṣṇā). See Stuart 2012, p. 231 (4.2.22).
n.­29
Although the text here mentions the fifth ground, it is unclear where the explanation of the fifth ground starts, since a similar passage follows below. See also Stuart 2012, p. 327, n. 59.
n.­30
Note that the text only mentions ten kinds. Cf. Stuart 2012, p. 331, n. 70.
n.­31
Prior to this sentence the Sanskrit includes a description of the hells and starving spirits as associated with the colors blue and yellow, respectively. See Stuart 2012, p. 335 (5.1.10 and 5.1.11).
n.­32
Translation tentative. Degé: bdag nyid gtar bzhag. Based on the Sanskrit bandhakaṃ yadi cātmāṇam kṛtvā papeṣu rajyate, Stuart 2012, p. 340, translates: “Making a shackle of the self he delights in evil.”
n.­33
Translation tentative. Degé: chos ’di dag la yid ’jug pa skye ba’i mtshan nyid mi ’dra zhing ngo bo nyid mi ’dra ba yin te/ dper na sa chen po bcu’i chos lta bu’o. Skt. tathā daśa mahābhaumā dharmāḥ anyad eve lakṣaṇam cetanāyāḥ. Cf. Stuart 2012, p. 343, n. 116.
n.­34
It is unclear to us what the intended “first” and “second” might be.
n.­35
An action “with acquisition” is one that has been “acquired” (Tib. thob pa, Skt. prāpta) within a continuum of the five aggregates such that it will ripen its effect within that continuum. In the case of an action without acquisition, no such ripening is effectuated.
n.­36
Degé: der zhugs pa zhes bya ba ni. Although the Tibetan text thus appears to join this phrase with the subsequent passage, the translation here follows the Sanskrit edition (Stuart 2015, 480–81).
n.­37
Based on the bsten that appears in Choné, Lithang, Narthang, and Lhasa, and supported by the Sanskrit. Degé reads bstan.
n.­38
Presumably the three unconditioned factors‍—analytic cessation, nonanalytic cessation, and space‍—which are characterized by the absence of conditioned entities.
n.­39
Although all the Tibetan editions consistently read dga’, the translation here assumes dka’ in accord with the Sanskrit edition and the wording in the previous sentence (F.144.a1–2).
n.­40
The Tibetan text appears to have a negation too many here: bde ba ma yin pa ma yin. This is supported by the Sanskrit (Stuart 2015, p. 524).
n.­41
The text could be implying bear fights and eagle fights staged for entertainment.
n.­42
We have not been able to identify this body part.
n.­43
Translation tentative. Degé: ji tsam du sdig pa bya’i srog gcod pa ni byas gsod/ srog chags dud ka lta bu ni dud ka lta bus gsod/ rgya dang gdos kyis ri dags gsod pa rngon pa spyod pa’i ngang tshul can ni de dag gis gsod cing / de gis dbang du byas nas za ste.
n.­44
The text also mentions three other animals, whose names are listed in Sanskrit transcription: *mātalaka, *mātolaka, and *dṛśyabhute. We have been unable to identify these animals.
n.­45
The following description of the human conditions that resemble the sufferings in the Reviving Hell is at times unclear to us and the translation should therefore be regarded as tentative.
n.­46
The Tibetan here mentions another torturous sensation: lum pa ka’i tshor ba. lum pa ka may be a Sanskrit transliteration, but we have not been able to find any comparable term.
n.­47
Translation tentative.
n.­48
Degé: sa’i tshor ba. The meaning is not clear to us.
n.­49
Not translated: khar gongs.
n.­50
The animal is listed in the text as *marakoṭaka (unidentified). Here and below we have translated this animal as “biting insects,” or simply “insects.”
n.­51
The text here also features a seemingly Sanskrit transcription, *cālbīnaka, which we have not been able to identify.
n.­52
Translation uncertain. The Tibetan reads: rgya mtsho sum cu’i dbu ba’i tshor ba.
n.­53
Translation tentative. Degé: snod kyi gzhi.
n.­54
Translation tentative.
n.­55
The following passage, apart from the first verse, is in prose in the Sanskrit text.
n.­56
In place of “sharp,” the Skt. reads “glistening” (pradīpta). The Sanskrit word could also mean “burning.”
n.­57
Degé: lha la snyad btags pa.
n.­58
The remainder of the versified part is rendered in prose in the Sanskrit text.
n.­59
This line is absent from the Sanskrit text.
n.­60
Full karmic ripening results from acts that are carried out as well as accumulated. Karmic accumulation generally requires that the given act is intentional, seen through to completion, and not subsequently regretted.
n.­61
Degé: thags star.
n.­62
The Sanskrit includes here several lines of additional text that sum up the last few paragraphs.
n.­63
Translation tentative. Degé: mi yi tha ma bu yi don/ /des na sdig pa khyod kyis byas/ /gang gis sngan byas sdig byas pa/ /phyis ni gnod par mi ’gyur min.
n.­64
The names “Lump,” “Copious Degeneration,” and “Crier,” could not be meaningfully matched with the Sanskrit names; possibly they are meant to correspond with the “Hell of Lumps” (piṇḍo[sic]naraka‍—the sense is unclear), and the “Heavy Punishment” (yātanabahula), and the Cuṭucuṭu (the meaning is unclear). The hell called “Pleading” which is included in this list of hells and increases its number to seventeen, doesn’t appear mentioned again below.
n.­65
Translation tentative. Degé: gang gis byis pa gzhan du bzhin du mthus sba ba’i gnas su bcug pa. Sanskrit reads, “forcing the children of others, while they weep and cry, to stimulate one’s own genitals.”
n.­66
Note that this section otherwise belongs to the tenth ground.
n.­67
The text only lists fifteen such hells. See, however, our n.­69 below regarding the hell of the “Śālmali Forest.”
n.­68
Degé: gsod med. In the description of this hell found below, it is called “No Death” (Degé: ’chi med).
n.­69
“Śālmali Forest” is absent from the list in both the Tibetan and the Sanskrit, but its description is included later on as one of the sixteen surrounding hells. It makes the number of hells in the list here sixteen.
n.­70
“Eagle” is a provisional translation of dhūmika (Degé: bya dhya mi ka), which is a “smoke-colored” species of a bird of prey.
n.­71
I.e., their present and future lives.
n.­72
I.e., those free from the fever of afflictions.
n.­73
Translation tentative. Degé: rmog thag.
n.­74
Here and in a similar passage below the Tibetan only mentions the “Howling Hell.”
n.­75
Translation tentative. Degé: mtshon cha hu lu ka.
n.­76
The Tibetan only mentions the “Howling Hell.”
n.­77
Translation tentative. Degé: sems can dmyal ba pa de cho nges ’debs pa na/ zla ba drug lus pa’i rus pa gang yin pa de dag kyang rang gi lus las byung ba’i srin bu….
n.­78
Above, this hell was named “Continuation of Life and Death.”
n.­79
Translation tentative. Degé: lus kyi lhag ma lus pa dag shin tu rgyug ste.
n.­80
Above, this hell was called “Joyless Thought.”
n.­81
Translation tentative. Degé: brgyad pa’i blo. Narthang: brgyud pa’i blo. Kangxi: brgyan pa’i blo.
n.­82
Translation tentative. We have been unable to establish the precise nature of the following form of torture.
n.­83
The translation of this name follows the Sanskrit, reading kālāvelā as kālavelā. The Tibetan gnod skyes suggests “Harm Arisen.”
n.­84
Translation tentative. Degé: mig ’dren pa dag gis drangs pa dang / de nas yang shin tu gzhon sha can sdug par skyes te/ gnod par ches mang ba dag gis de ’byin par byed do.
n.­85
Degé: srin bu tA la la lwa la ka. Skt. tālūlaka.
n.­86
Places of pilgrimage (tīrtha), here meant figuratively, are usually on the banks of sacred rivers, hence the mention of “holy water” (tīrthasalila˚). The translation of this verse remains tentative.
n.­87
Above, this hell was called Consuming Blood and Marrow.
n.­88
Translation tentative. Degé: gang me lce’i phung po bcu gcig po de dag ni bcu drug gi char yang mi phod do.
n.­89
We have been unable to identify the enumerations mentioned at the end of this paragraph.
n.­90
Reading ’bying (following the Yongle and Kangxi) instead of ’byin.
n.­91
Degé here transliterates the Sanskrit pippalaka as pib pa la ka, and sūcaka as su tsa ka. The two terms can be translated, respectively, as “pin” and “needle.”
n.­92
Translation tentative.
n.­93
Degé: snying gi lam la.
n.­94
Translation tentative. Degé: cog cog por bsgyings par ’dug la skom ’thung zhing lag pa la ldag pa.
n.­95
Degé: srin bu a ba mA si ka. The translation is based on reading the Sanskrit māsikā as mācikā.
n.­96
Translation tentative. Degé: skye ba’i bar du byed pa yin te.
n.­97
Based on the bskol ba that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads bskor ba.
n.­98
Based on the brkyang nul that appears in Kangxi, Lithang, Narthang, and Yongle. Degé reads skyong nul.
n.­99
Translation of “fleas, or bedbugs” is tentative. Degé: srog chags mar ko Ta ka’am rkang la za ba’am.
n.­100
Translation tentative.
n.­101
Translation tentative. Degé: tshan ma dang mtshan ma las byung ba byas pa. The terms used for “cause and effect” (nimitta-naimittika) indicate the dualistic view of Sāṅkhya philosophy.
n.­102
Rather than gcal, the translation here assumes ’dral, as appears consistently in all versions of the name of this hell.
n.­103
Translation tentative. Degé: lus snang ba’i ’du shes mi ’thob pa.
n.­104
The text also mentions another animal (Degé: tsi lin da, Skt cilinda), which we have been unable to identify.
n.­105
Translation tentative.
n.­106
Translation tentative.
n.­107
Translation tentative.
n.­108
Translation tentative.
n.­109
Based on the snying rje chen po that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads snying rje chen por.
n.­110
Translation tentative. Degé: dmyal ba pa yi kha ba ’dra.
n.­111
Based on the khyad par dran that appears in Choné, Kangxi, and Yongle. Degé reads khyab par dran.
n.­112
Based on the ’bar that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads ’brang.
n.­113
The name of this hell (Tib. tsha ba pa’i sa, Skt. nidāghabhūmi) appears in the section dedicated to it later on as “Land of No Mercy” (Tib. snying rje med pa’i sa, Skt. nirdayabhūmi) twice. This is most likely due to scribal errors, as the two Sanskrit name phrases have a very similar form.
n.­114
Degé: de ’di ltar kun nas byi brun la lcags kyi mda’ ’phen pa ’phangs pa tsam gyis ’gro ba mi mngon pa.
n.­115
As is done during a wedding ceremony.
n.­116
The translation of this sentence follows the Sanskrit.
n.­117
This is the same name as the hell mentioned above at 2.­857.
n.­118
Translation of the preceding lines in this paragraph is tentative.
n.­119
In its dedicated section below, this hell is called Black Belly.
n.­120
The translation follows the Sanskrit tārāmāla. In the dedicated section below, however, the Sanskrit name tīramālā (Shore Garland = Shoreline) is used. Degé reads ’gram dngar. ’gram dang ra as appears In Choné, Lithang, Kangxi, Yongle, and Lhasa appear instead ’gram dngar.
n.­121
Our translation of the eighty types of worms and the corresponding winds is in many places tentative as we have been unable to identify this diagnostic system within classical Indian medicine.
n.­122
Degé: srin bu ud ting ga la. The translation reads the Skt. uḍḍīṃśa˚ as uḍḍīśa˚.
n.­123
Degé: srin bu sbi sbi dza. The Tibetan is a phonetic rendering of the Sanskrit sphipphija, but the meaning is unclear.
n.­124
Degé: srin bu ha tsu ra ba.
n.­125
Degé: srin bu snying po me tog skyed.
n.­126
Degé: srin bu ku ha ka.
n.­127
Translation tentative. Degé: du shya ga ta.
n.­128
Degé: srin bu bar bur.
n.­129
Degé: srin bu so su ra.
n.­130
Translation tentative. Degé: rlung khwa bu ga drug.
n.­131
Degé: um pa ra.
n.­132
Degé: srin bu si mi si ma.
n.­133
Degé: srin bu u ma bu ga.
n.­134
Degé: srin bu tsun tsu.
n.­135
Degé: rlung pib pa la ka. This is the Tibetan rendering of the Skt. pippalaka, one of the two death winds, the other being sūcaka. The names could be translated, respectively, as “pins” and “needles.”
n.­136
The corresponding statement in the Skt. is not about the penis becoming erect, but about the testicles moving up, presumably inside the scrotum.
n.­137
The corresponding Sanskrit, which constitutes a separate sentence, is not about “ejaculating,” but about “emitting saliva.” The term used (utsṛjati) is the same that can be used for ejaculating, but in this context it just indicates that the saliva will be emitted externally, that is, it will flow from the mouth.
n.­138
Translation tentative. Degé: sangs rgyas rin chen la sogs pa/ /sna tshogs chos kyis mtshungs par gang.
n.­139
Presumably the seven suns that, according to Buddhist cosmology, appear when a universe is destroyed.
n.­140
Degé: lcags kyi mtshon brang kol li ka.
n.­141
Degé: srin bu mar ko ta ka.
n.­142
Translation of this verse is tentative.
n.­143
Translation tentative.
n.­144
Translation tentative. Degé: spyo spyo brgyad brgyad nas.
n.­145
Translation tentative. Degé: mngon med.
n.­146
Translation tentative. Degé: ’gog thal thul tsam na ’chi bar ’gyur.
n.­147
Translation tentative. Degé: bdud kyi phyogs ni dams so.
n.­148
The following enumeration resembles, but is not identical with, the one that appears on 2.­964.
n.­149
Above, this hell was named “Raven’s Belly.”
n.­150
Above, this hell was named “Fearsome Screams.”
n.­151
Above, this hell was named “Like Unopened Flowers.”
n.­152
Above, this hell was named “The Sound of Water.” Here the translation of the term “Jambu Bird” (Degé: bya ’dzam pa) is tentative, as we have been unable to identify this bird and the significance of its name.
n.­153
Above, this hell was named “Wrapped in Every Possible Pain.”
n.­154
Above, this hell was named “Longing for Smell.”
n.­155
Translation tentative. Degé: de la mang du mnar med pa lnga ’byung.
n.­156
The translation of this sentence follows the Sanskrit.
n.­157
This list also includes three additional animals that we have been unable to identify. Degé: ’ga’ la, go ta ka, and phye ba.
n.­158
Translation tentative. Degé: gog thal thul.
n.­159
This list also includes two additional animals that we have been unable to identify. Degé: ’ba’ sa ka and tung ka.
n.­160
Translation tentative. Degé: srog chags ri la gnas pa grib ma ’jigs byed/ dang mun pa can dang / zin pa gnas pa.
n.­161
The translation assumes rlung dud pas, as appears in Choné, Lithang, Narthang, Kangxi, Yongle, and Lhasa. Degé reads rlung drud pas.
n.­162
This tentative translation infers the word “years.” Tib: bye ba lnga bcu rtsa drug dang / /de bzhin bye ba lnga bcu rtsa drug gnas.
n.­163
Translation tentative. Degé: yun ring du rngo mon gis nyon mongs. Choné, Lithang, and Narthang here read rdo mong, whereas Kangxi and Yongle read rngol mong.
n.­164
The translation assumes g.yon, as appears in Choné, Narthang, and Lhasa. Degé reads g.yos.
n.­165
Translation tentative. Degé: spu zin zhes byed pa brgya phrag khri dang ldan pa de mngon par brjod pa.
n.­166
Translation tentative. Degé: ’du ba’i gzhir gnas shing rdo la za.
n.­167
The translation assumes gsheg, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads gshegs.
n.­168
This figure is a figurative approximation. The Tibetan reads: bye ba khrag khrig sum cu rtsa dgu dang / ther ’bum dgu stong dang / bye ba dung phyur drug cu dang / skyang ’phyes bye ba sum cu sa dza’a li ni dang / kod TU di kod TU dang / ke sa ra stong phrag nyi shu ste.
n.­169
The translation assumes ko ba, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads ko dra ba.
n.­170
Translation tentative. Degé: khyim gyi nang na bu ’byin pa’i skad ngan don pa.
n.­171
Translation tentative. Degé: gtum po’i bu btsa’ ba’i khyim.
n.­172
Translation tentative. Degé: sbrul rnams kyis ’khris shing kun nas dra bar gang ba der sems can dmyal ba pa der ’gro bar byed do.
n.­173
Translation of the last two lines in this verse is tentative. Degé: byed la ltos la sdig yod de/ /byed pa rnams kyi rjes su ’jug.
n.­174
Translation of the last two lines in this verse is tentative. Degé: de nyid las ni ston byed pa/ /brtan pa dag gis gnyi ga pong.
n.­175
We have been unable to identify this animal. Degé: dud ’gro si mi si mi.
n.­176
Literally the text reads “fish, giant fish, nakra crocodiles, kumbhīra crocodiles, infant-killing crocodiles, turtles, and otters.”
n.­177
Translation tentative. Degé: yi dags kun ston.
n.­178
The following presentation of the worlds of the starving spirits follows only roughly the thirty-six categories mentioned here. Some of the above categories are not described below while others that are not mentioned here are included.
n.­179
Translation tentative. Degé: bu dang bu mo gzhan dang mi ’dra bar mi dga’ ba ma yin la/ dga’ ba dang slu ba ma yin te/ mi slu ba la mngon par gnod pa byas na.
n.­180
Translation tentative. Degé: yi dags kyi chang pa.
n.­181
Skt. aśvamedha. A Vedic ritual according to which an army follows a freely roaming horse, attacking any opposition they may meet on the way.
n.­182
Translation tentative. Degé: de la ’jig rten pa de dag pha zhes brjod do.
n.­183
Degé: mkha’ ’gro ma’am mkha’ ’gror ’gyur. The Sanskrit for these terms (ḍākinī and ḍāka) is defined by Monier-Williams as beings who attend terrifying goddesses, feeding on human flesh.
n.­184
Translation of these two sentences is tentative. Degé: yi dags rdzu ’phrul che ba mi dge ba’i las shin tu mi zad pa yang ma yin la/ de sbyin pa tsher ma lta bu yang byin te/ rgyu des rdzu ’phrul che ba nyid du ’gyur ro.
n.­185
Degé: mthson cha’i bu ga.
n.­186
The translation assumes dgra, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads sgra.
n.­187
Translation tentative. Degé: nye ba’i dgon pa mang po.
n.­188
Translation of the first three lines in this verse is tentative. Degé: bde ba las la rag las mthong / /yid ni de bzhin bde ba las/ /’chi dang skye ba rnams spyad pa.
n.­189
The meaning of the last part of this sententence is not clear to us. Degé: nad pa rnams kyi lha mchod pa’am gnod sbyin mchod pa’i phyir las mi bzad pa drag po gang gis gzhan dag bslus nas nor rdzas phrogs sam lug bsad na.
n.­190
One verse line may be missing from the Tibetan block print here.
n.­191
Translation tentative. Degé: gang gis lus mi gtsang ba de ’dzin par byed do.
n.­192
Presumably “the thirty-six” refers to the thirty-six realms of the starving spirits. We are unsure what “the forty” refers to.
n.­193
Presumably the ninety-eight afflictive propensities (Skt. anuśaya, Tib. bag nyal) that are enumerated in abhidharma teachings, such as Vasubandhu’s Abhidharmakośa.
n.­194
Perhaps the remedies of the 108 afflictions that, according to Vasubandhu’s Abhidharmakośa, are overcome on the paths of seeing (Skt. darśanamārga, Tib. mthong lam) and cultivation (Skt. bhāvanāmārga, Tib. bsgom lam).
n.­195
Presumably the twelve links of dependent origination.
n.­196
We are unsure what the various enumerations in this verse refer to.
n.­197
The “four rivers” are desire, becoming, ignorance, and wrong view.
n.­198
Perhaps “the three” are the three kinds of suffering outlined in the first stanza and in the introduction to these verses. Alternatively, the reference could be to attachment, anger, and delusion.
n.­199
Translation tentative. Degé: gal te brgya la sdug bsngal de rtse zhil bar byed na.
n.­200
Translation tentative. Degé: rab tu rtse zhil lo.
n.­201
Degé: ri dags. Sanskrit: mṛga. Defined (apart from the common translation of “deer”) by Monier-Williams as “a large soaring bird.”
n.­202
Translation tentative. Degé: des phyogs tsam du dud ’gro’i ’jig rten la rtog par byed de/ dra ba mang po’i dud ’gror ’gyur.
n.­203
We have been unable to identify this animal. Degé: srin bu gtsug (Kangxi, Yongle: srin bu btsug).
n.­204
Another animal, which we have been unable to identify, is mentioned here. Degé: srog chags dhun du.
n.­205
Translation tentative. Degé: ’gro ba gsum par skye bar ’gyur ba.
n.­206
It is not clear to us what these eleven categories might be.
n.­207
Here another animal, which we have been unable to identify, is mentioned. Degé: ti ti bha.
n.­208
Here another animal, which we have been unable to identify, is mentioned. Degé: ka dam bha.
n.­209
Here the text mentions another animal category, which we have been unable to identify. Degé: shug tu ’brel ba.
n.­210
Translation tentative. Degé: ga la go li ka.
n.­211
This list also includes a bird that we have been unable to identify (Degé: byan lag) and, oddly, the mongoose (Degé: ne’u le).
n.­212
Tib. rgya mtsho bar ma. Presumably a reference to the oceans that lie at an intermediate distance between Meru and the outer ring of mountains.
n.­213
It remains unclear to us which passage the text here refers to. Degé: de sbyin pa tsher ma dang bas pa yang byin na/ snga ma bzhin tsher ma bdun gyi nang du skyes la.
n.­214
Translation tentative. Degé: btsan snogs byed.
n.­215
Translation tentative. Degé: ltad mo che ba dag dang / bya’o cog dang ’dra bar ston pa dag.
n.­216
Translation tentative. Degé: mthong na yid dang ’thad pa dang dang / mig ’gram ring ba sha stag.
n.­217
Translation tentative. Degé: lhan cig gtams pa.
n.­218
We have been unable to identify this bird. Degé: spu spa da ma.
n.­219
Four such birds are mentioned here, which we have been unable to identify. Degé: bya bhring ga ra dzas dang hu lu kun da dang mu lu kun da dang sbrig ka gan dha.
n.­220
The following description of the trees in these forests (and beyond), as well as their names, is in several instances tentative.
n.­221
Here is mentioned another tree, which we have been unable to render in translation. Degé: sprig ka.
n.­222
It is unclear to us whether maduka, nalikera, and panasa are names of trees or flowers.
n.­223
Here is mentioned another quality, which we have been unable to render in translation. Degé: byi du ra.
n.­224
Here are mentioned three flowers (or trees?), which we have been unable to identify. Degé: rgun shing dang ka pid tha dang pa ru Sha ka.
n.­225
Translation tentative. Degé: bzhag gis dkrigs pa.
n.­226
I.e., Rāhu.
n.­227
Although the necklace asuras here are described together with the city of Double Pleasure, it appears from the descriptions that follow that they are separate realms (see below, 3.­197–3.­199).
n.­228
Translation tentative. Degé: mi’i kha na las.
n.­229
Translation tentative. Degé: de yang gcig gcig yin te/ gal te ’dod rgyal ba brgya snyed yod pa de dag gi nang na ’di ltar ’du shes pa ’di kho na nyid gcig yin no zhes de dag rjod par byed do.
n.­230
Translation tentative. Degé: gnod sbyin mthu rab tu chen po brgya rtsa gcig gyen du ’gro ba snang ba dang mi snang ba gang yin pa.
n.­231
Translation tentative. Degé: gser gyi ’og phag sprin.
n.­232
Translation tentative. Degé: tin di kun dga’.
n.­233
Translation tentative. Degé: sems kyis ma bsgom pa’i sbyin pa ngan pa sbyin pa.
n.­234
Translation tentative. Degé: de ni khyed yin rtag tu brtson/ legs par mthong ba mchog yin de.
n.­235
Translation tentative. Degé: rtsigs. Choné, Lithang, Narthang, and Lhasa: brtsigs.
n.­236
The text only has chos, instead of nang gi chos as appears elsewhere in the text.
n.­237
Translation tentative. Degé: dus su sbyor ba (Skt. kālaprayoga).
n.­238
The translation assumes dge ’dun pa, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads dga’ ’dun pa.
n.­239
Here another offering is mentioned, which we have been unable to identify. Degé: du gul la ka ba.
n.­240
It is unclear to us precisely how this measure relates to this realm/city.
n.­241
Note that here and below the capital of King Puṣpamāla is identified as Profound, whereas above it was called Beauty.
n.­242
Here the list also includes another class of divine beings, which we have been unable to identify. Degé: kun di pa ka.
n.­243
Translation tentative. Degé: phan tshun rtog cing mtshon cha’i tshogs kyi rgyun gcig la gcig ’debs pa.
n.­244
Translation tentative. Degé: ji ltar de’i lus kyi jo bo shin tu phra ba yang mi mngon pa de ltar mda’ sna tshogs char ltar phab bo.
n.­245
Translation tentative. Degé: chos gcig dang bcas pas.
n.­246
Translation tentative. Degé: chu srin du na dhu gsod pa.
n.­247
Translation tentative. Degé: ci la gzhes ci la gzhes.
n.­248
Translation tentative. Degé: mgo bcad pa ni ma gtogs te/ lha rnams kyi dgra yang zhi bar ’gyur. The following might be better in terms of sense (though still grammatically problematic): “An exception is when they are decapitated, in which case they will be pacified, as is the case with the enemies of the gods.”
n.­249
The translation assumes btag pa, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads gtag pa.
n.­250
Translation tentative. Degé: khro ba la rlung dang srin bu mang ku.
n.­251
Translation tentative. Degé: lha ma yin rnams kyis mi ’thun pa’ mtha’ las ’bras bu nyams pa’i lhag ma thob ste/ ’bros khung tshol bar gyur ba rnams ded chos la lta zhing sa’i ’og gi sgo gzung bar bya’o.
n.­252
Translation tentative. Degé: kyed kyis yul dang dus de dag shes bzhin du bdag nyid gsod pa’i dgra don med pa ’di dag byas so.
n.­253
Translation tentative. Degé: ’di ltar gang gis mi bya bar bya de dag gi ngo bo med pa la blo gros ngan pa ’di skyes ban ye bar gnas so.
n.­254
Note that the numbering of the levels in this section appears to be mistaken. The text reads “seventeenth” but the previous level was the fifteenth and farther below (at 4.A.­410) the text lists the following level as the seventeenth. It is therefore likely that this is a scribal error.
n.­255
Reading bkur instead of bskrun following Yongle, Lithang, Kangxi, Narthang, and Choné.
n.­256
Degé: bya tan da pa. We have been unable to identify this bird.
n.­257
Degé: shing ta la ba tin tu ka. We have been unable to identify this tree.
n.­258
Translation tentative. Degé: ’khor ba’i sdug bsngal gyi phyang mo la nyug go.
n.­259
Above, and just below, this realm is called Enjoying the Wind.
n.­260
Translation tentative. Degé: ku shi ra’i dri dang dres pas.
n.­261
It is not clear to us what the point of reference for this comparison is.
n.­262
The text mentions a specific fruit that we have been unable to identify. Degé: ’bras bu bi tsu man da.
n.­263
Translation tentative. Degé: bsam pa’i tshal.
n.­264
Reading min instead of smin following Yongle, Lithang, Kangxi, Narthang, Choné, and Zhol.
n.­265
Translation tentative. Degé: rgyal po la gnod pa byed pa’i mi spyi gtsug nas bzung ste sbyangs pa dang / sdug bsngal ba las gang gis de thar bar byas na/.
n.­266
Translation tentative. Degé: shing byis pa.
n.­267
Translation tentative. Degé: rtog pas bskyed pa dga’.
n.­268
Translation tentative. Degé: tshon rtsis bris pa bris mi ’gyur.
n.­269
Degé: rtag tu rgyu. We are unsure what this refers to.
n.­270
Translation tentative. Degé: stug po sbyor ba.
n.­271
Translation tentative. Degé: dbu ba rog rog ’bab pa.
n.­272
The text mentions three specific insects that we have been unable to identify: srog chags lu ta dang / ki ta dang / sbrang bu mchu rings dag.
n.­273
Based on bres, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads bris.
n.­274
Instead of “vast countries,” the Tibetan (rgya yul) could also be translated as “China.”
n.­275
Translation tentative. Degé: skye bo yongs su smra ba bsdus pa.
n.­276
Translation tentative. Degé: ’gram pa rngul.
n.­277
We have been unable to identify this material. Degé: ke ra Ta ka.
n.­278
Translation assumes khri snyan rather than khri snyen.
n.­279
Translation tentative. Degé: de bzhin du smyug ma’i nang ’dres pa’i sbu gu rnam pa du ma dag kyang lha mo de dag gis mthong ste.
n.­280
Translation tentative. Degé: thams cad nas rtag tu dog cing phan tshun gyi gdong mthon po gzhan dang zhan ’byes pa skyed pa.
n.­281
I.e., the elephant is in musth.
n.­282
Here the text also mentions another fruit (Degé: nA Di ke rya), which we have been unable to identify.
n.­283
Translation tentative. Degé: lha’i ’dod pa’i yon tan lnga dga ’byor cing ldan par gyur pas rtse zhing ’ong ba’i sgras dga’ bar byed de.
n.­284
Based on the skye ba rtag par that appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads skye ba rtag pa.
n.­285
Translation of the last two lines in this verse is tentative. Degé: ’di ltar chos gnas dam pa ste/ /bdag la phan pa rtag tu gyis.
n.­286
Degé: … zhyes ba la sogs pa dbang po sum cu lha’i ’jig rten nas tshe ’phos pa dang.
n.­287
Translation tentative. Degé: skyed mos tshal gang yin pa de ri rab dang skra lta bur chung zad ’dra ba’i dper bya na.
n.­288
Translation of these last three sentences is tentative.
n.­289
The text actually reads “not delighting,” but we have assumed that this is a mistake.
n.­290
The text here mentions a specific flower (tsu la sa), which we have been unable to identify.
n.­291
Translation of the two preceding sentences is tentative. The Tibetan reads: de dag rlung gis gtor ba dang ’phral la ’bab cing de nyid ri dags skom pa lta bur mthong la/ ngo bo gzhan du ’gyur te ngo bo dag ni mi gsal ba’i ngo bor snang ngo.
n.­292
It seems that two lines are missing from the verse here.
n.­293
The Tibetan text here mistakenly mentions the name of the realm just treated, thus reading “Dwelling on Mixed Riverbanks.”
n.­294
The Tibetan text also mentions two additional types of fruit that we have been unable to identify: tA ma pu ra ka and nA Di ke ra.
n.­295
“Envoy” here translates yul gyi spyan (literally, “the eye of a region”).
n.­296
The translation of the last part of this sentence is tentative.
n.­297
The translation of the last part of this sentence is tentative. The Tibetan text reads: dri tsam zhig gis gser gyi yon tan gyi khyim gyi gnas su skye bar ’gyur ro.
n.­298
Degé: lha’i ’jig rten gnyis la dbang ba.
n.­299
Based on the ma brtsegs pa that appears in Kangxi, Choné, Lithang, Narthang, and Yongle. Degé reads ma rtse ba.
n.­300
The text here includes an additional element in this list that we have been unable to translate in this context: nges par ’byung ba skye ba.
n.­301
The translation of this line is tentative. Degé: glu dang sil snyan sgra myur mtshungs.
n.­302
It appears that the last two lines of this verse are missing from the Tibetan manuscript.
n.­303
The translation assumes sred pa, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads sreg pa.
n.­304
Tib. gnyi ga’i cha las rnam par grol ba. This refers to liberation from both afflictive obscurations as well as obstacles to the accomplishment of the eight emancipations.
n.­305
It appears that two lines are missing from this verse.
n.­306
The list of trees includes an additional tree that we have been unable to identify. Degé reads nA De ker (some other manuscripts read nA Di ker).
n.­307
The text mentions that the leaves are of a tree called ba la sha, which we have been unable to identify.
n.­308
This god realm is named in two different ways in this text: Resembling the Full Moon and Moving Like the Moon.
n.­309
The translation of this sentence is tentative.
n.­310
The translation of this sentence is tentative. Degé: de bya gong ma sreg dang sreg dan ka ra ka bha kyi nang du skye bar ’gyur.
n.­311
Translation tentative.
n.­312
Translation assumes bag med pa la gnas pa as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads bag med pa la gnos pa. We are not sure what types of objects may be implied here.
n.­313
Degé: yul gnyis gyis kun du drangs pa na.
n.­314
The Tibetan text lists two additional items, which we have been unable to identify, that such people will not take from the beach or riverbank: bhal lA ta ka (Skt. bhallātaka = “cashew nut”!) and sha bha ri ka.
n.­315
Translation here and just below is tentative. The Tibetan reads gtogs ’dod.
n.­316
Translation of these two lines is tentative. Degé: de bas ’jig rten ’das tshig gzung / ’jig rten pa lta ga la zhig.
n.­317
It seems that two lines may be missing somewhere from these verses.
n.­318
The translation of the two middle lines in this verse is tentative. Degé: dga’ bas sel bar mi byed gang / dga’ ba bsal ba’i dag pa de.
n.­319
The translation assumes lag ris, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads lig ris.
n.­320
Translation tentative. Degé: gshin rje’i mi rnams kyis spyo brgyad.
n.­321
Degé: lig ris lag pa phyin ci log tu bcings nas. Instead of lig ris, the translation assumes lag ris, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. The same applies in the following line.
n.­322
Translation tentative. It is unclear to us what is meant by “the truth of the three occasions.” Degé: gsum gyi skabs bden pa.
n.­323
It is unclear what this refers to. Degé: bsil ba.
n.­324
It is unclear from the text what the characteristics of the ninth intermediate existence are.
n.­325
Degé: mtshan nyid gsum kun ’thun no. We are not sure which characteristics are intended here.
n.­326
Translation tentative. Degé: rim pa brgyad brtsis nas chos nyi shu’i bar du bstan pa gang yin pa. It is unclear to us in which sense the teaching of the twenty can be seen as eightfold.
n.­327
The text includes an additional unidentified animal: bA na pi ka.
n.­328
The text includes an additional unidentified animal: ba lin da ka.
n.­329
The text includes an additional unidentified animal: da ra.
n.­330
The text includes an additional unidentified animal: bya ne’u le.
n.­331
The text includes two additional unidentified animals: tshad pa bye’u and ya ti ka.
n.­332
The text includes three additional unidentified animals: sa ko’u shi, sa li le, and dzo.
n.­333
The text here mentions two additional unidentified animals: chu srin dhun dhu gsod and tsu lan da.
n.­334
The text includes two additional unidentified animals: srog chags rlung ’gam and kab tab bya.
n.­335
The text includes two additional unidentified animals: ka ko da ra da and tsi lin da ka.
n.­336
The text includes an additional unidentified animal: pra ro hi na.
n.­337
The text includes an additional unidentified animal: yu ba bin da ka.
n.­338
The text includes three additional unidentified animals: sa lin dha ka, k’a Do ra, and id tya ha ka.
n.­339
The text includes an additional unidentified animal: srog chags kad tya.
n.­340
The text includes three additional unidentified animals: srog chags sUk+sh+ma tsa ra, u tsa tsa ka, and ra sha sha ka.
n.­341
It is unclear to us how this explanation is intended. Degé: gtso bo dag de ltar skyon gsum gyi bye brag tha dad pa bzhi’i skyon gyis khams ’byung bar ’gyur ro.
n.­342
Degé: gang gnyi ga ’dzin pa bag med pa’i mi rnams. It is not clear us which pair is implied by the mention of “both.”
n.­343
This name, which we have transcribed as it appears in the Tibetan (following Yongle, Lithang, Kangxi, Narthang, and Choné: mad ta dang da) is not a proper Sanskrit term. Degé reads mad ta din da.
n.­344
This name, which we have transcribed as it appears in the Tibetan (mad ta ka Ta ma) is not a proper Sanskrit term.
n.­345
Translation tentative. Degé: sdig pa’i grogs po dang tom col du mi ’dre.
n.­346
Translation tentative. Degé: gsar du skyes pa’i yid ltad mo la zhugs pa lha phyi bzhin ’brang stong snyed kyis bskor cing / thams cad du yang de dag nyid kyis yongs su bskor ba rnams.
n.­347
Translation tentative. Degé: de lha rnams kyis mchod cing bde ba du ma dag myong ba na/ ri’i gsab gseb de dag na rin po che’i ’od kyi phreng ba lang long ’bar ba.
n.­348
Translation tentative. Degé: sa zam.
n.­349
Translation tentative. Degé: rgyu’i ming yang med pa’i las rnams las byung ba de sems can thams cad kyis brjod par mi nus pa’i phyir ro/ gang gi phyir las rnams kyi rgyu’i tshad kyi ming med pa’i phyir ro.
n.­350
Two lines may be missing from this verse.
n.­351
The meaning of this entire section is unclear and these lines don’t seem to fit properly within the context of the narrative. Degé: der yang rgya cher ’thab bral gyi bdag po de la shin tu yon tan phun sum tshogs pa thams cad rnam pa du ma’i sgo nas mkhyen par byed de/ rgan pa’i mchog de dag thams cad kyis sngar bzhin no.
n.­352
Translation tentative. Degé: gang gi bdag nyid chen po de dang gang dag gi yang gzi brjid chen po dang ldan pa de’i nang yin.
n.­353
The Tibetan text states that the Blessed One now speaks to the hearers (Degé: bcom ldan ’das kyis nyan thos rnams la bka’ stsal pa), but the content of his speech also clearly shows that he is addressing Saumya.
n.­354
Translation tentative. Degé: ji ltar phyin nas mi gdung ba/ de ltar bdag la phan pas gnos.
n.­355
The Tibetan text is ambiguous here, and it is unclear whether the predictions are made by Kanakamuni or his emanations.
n.­356
In the list of the twenty-seven realms located within the Heaven Free from Strife, which was given above (4.C.­4), this heaven is not included. Now it appears as the second realm.
n.­357
Translation tentative. Degé: de dag rnam thos nas lha gsar du skyes pa de dag phyir yang lha’i bu mo de dag gis yongs su bskor ba’i lha nyid la lta bar byed de/ dman pa dang bar ma’i gzugs dang cha byad dang rgyan can skye’o.
n.­358
In accord with the previous instances of this name, the translation here assumes gnas rather than nags.
n.­359
Translation tentative. Degé: do shal dang pad ma ’phyang ba rnams kyi mchan khung lcong ba.
n.­360
Translation tentative. Degé: bya’i tshogs rtse zhing legs par rgyu ba’i rkang pa bsten par ’os pa.
n.­361
I.e., a rainbow.
n.­362
The text reads “Moving in the Stream,” which, however, is the previous heaven. Assuming this is a mistake, we have changed it to “Living on the Peak.”
n.­363
Translation tentative. Degé: sdug bsngal gang zhig mngon zhen ’di/ chos de byed las yin par ’dod.
n.­364
This realm is named the same way as the one just mentioned. Presumably this is a mistake, although it is unclear what an alternative name might be.
n.­365
Translation of the last two lines in this verse is tentative. Degé: bu med las khyod ’di nas ni/ /pha rol ’gro bas mi nus pas.
n.­366
The translation assumes sgom (here understood as a translation of bhāvanā), as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads skom.
n.­367
The translation assumes khron ma, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads khron pa.
n.­368
It appears that one line is missing from this verse.
n.­369
The translation assumes smas pa rather than smras pa.
n.­370
Translation tentative. Degé: des mthong nas mthong ba’i skyon rnams rtsom par ’gyur te/ nam mkha’ nas nam mkhar rnam par rtog pa rnam par du mar g.yo zhing ’gyur ba’i skye gnas brgyas kyang nam mkha’i dkyil du bltas.
n.­371
Translation tentative. Degé: lha dang lha mo’i tshogs kyis gang ba de ga shed na kun tu rgyu ba.
n.­372
The translation of this and the preceding sentences is tentative. Degé: vai DUrya’i rang bzhin gyi rdo la ji lta ba bzhin du gzhan rnams la yang mi mthong ngo/ mgo bo ma lus par lhung bar mthong.
n.­373
Translation of the last two lines in this verse is tentative. Degé: bud me rnams btsog ’dod pa ’di/ /gnas pa med pa’i grogs de btsog.
n.­374
The meaning of this verse is also unclear to us and the translation is tentative.
n.­375
The text does not make the subject of this sentence clear, but we assume that bees are implicitly understood to be the subject.
n.­376
It seems that a line is missing from the Tibetan here. The remaining verses come in sets of four lines.
n.­377
Translation of the last two lines in this verse is tentative. Degé: de ltar gzhan yang rtsol bas ni/ /rnam par dpyad na rnyed ’gyur ba.
n.­378
This stanza appears to have only three lines.
n.­379
This stanza appears to have only three lines.
n.­380
Translation tentative. Degé: sa gzhi’i cha yang ’khri shing gi khang pas nye bar dben pa.
n.­381
The translation of these two lines is tentative and the meaning is not clear to us. Degé: gzugs kyi spyi ni ma mthong na/ /yongs smin ji ltar so so yin.
n.­382
Choné, Lithang, Narthang, Yongle, and Lhasa simply read “across leagues” (dpag tshad ltar ’gro ba).
n.­383
Translation tentative. Degé: rjes su ’thun pa dang bzlog par yang lngas ’gro bar ’gyur ro.
n.­384
Translation tentative. Degé: ’byug bar ’gyur ba’i ’dus byas de ni sna tshogs pa’i bud shing dang chu dang yang dag par ldan pas ’di lta ste.
n.­385
In the original list of the various abodes in the Heaven Free from Strife (4.C.­4), this heaven was not mentioned.
n.­386
We have been unable make sense of the first part of this sentence and have therefore left it out of our translation. Degé: chu ser rdo rje’i kyi gyog dang phan tshun du ’gal ba’ ’khor lo spu’i kyi gyog gcig tu skyes pa’i spu dang skra rnam dang bral ba.
n.­387
Translation tentative. Degé: ngar ’dzin pa ’khor lo’i rdzas.
n.­388
Following Narthang and Lhasa, we read ’phyang mo instead of phyang mo. Nevertheless, the translation of the first two lines in this stanza remains tentative.
n.­389
It is unclear to us what “lotuses” might refer to here.
n.­390
The Tibetan here contains the word gnems pas, which we have not been able to determine. The Yongle and Kangxi editions alternatively read gnams pas, and the Choné has gdams pas.
n.­391
Translation tentative. Degé: ring du ni dpag tshad lnga brgya’i rgyar gyur pa’i ngo bo ni dpag tshad lnga’o.
n.­392
Degé: chu la dkyil li kud ’khor ba nas ’khor ba. The translation here is conjectural, as the text appears corrupt. Kangxi: chu la dkyil bkud ’khor ba nas ’khor ba. Choné: chu la skyil krung ’khor ba nas ’khor ba. Yongle: chu la dkyil li ’kud ’khor ba nas ’khor ba.
n.­393
The translation assumes skye bar byas par gzhan, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads skye bas byas par gzhan.
n.­394
The translation assumes rtog, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads rtogs.
n.­395
Translation tentative. Degé: ji ltar nye ’khor de srid kyi nam mkha’ las nags de yongs su bskor nas phyi rol gyi phreng ba sa’i yongs su ’khor ba ni rin po che bdun gyi rang bzhin gyi rin po che brgyus pa’i phreng ba bzung bas mchu las ’phyang ba’o.
n.­396
The entire descriptive passage that begins at the bottom of F.73.b (4.C.­760) and ends here remains rather unclear to us, and the translation hence remains tentative.
n.­397
Following Choné, Lithang, Narthang, Kangxi, and Lhasa, the translation here assumes dkrol ba la zad. Degé reads dkrol ba la zid.
n.­398
It is unclear from the Tibetan text where the description of this realm begins. It is clear, however, that the description of the six stūpas that follows just below belongs to the realm of Moving in Gatherings. We have therefore inserted this headline at this point.
n.­399
Translation tentative. Degé: gzhan ’di’i gsum pa sdom pa ma yin pa’i skyon yang dag par ston pa sku sdung la gnas pa rnams.
n.­400
Presumably the seven types of lay vows.
n.­401
I.e., Śikhin.
n.­402
Degé: sha shis khyim gyi las kyis ’jigs pas. The significance of sha shis remains unresolved.
n.­403
The translation assumes rgyu snyom, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sgyu snyom.
n.­404
The translation assumes rgyu snyom, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sgyu snyom.
n.­405
The translation assumes rgyu snyom, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sgyu snyom.
n.­406
Translation tentative. Degé: ji ltar ’di na bdag gi bud med du byas pas de dang de’i rtsa lag tu sngon gyur pa zhes byas la de gzhom par bya’o.
n.­407
The exact enumeration of these eight is not clear to us.
n.­408
I.e., Vipaśyin.
n.­409
The translation assumes kyi, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads kyis.
n.­410
I.e., Vipaśyin.
n.­411
The translation assumes thos pas kyang ste, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads thos pas kyang skye.
n.­412
The translation assumes mtho brtsam, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads tho tsam.
n.­413
Translation tentative. Degé: rgyab kyi sha za bar byed pa (“eating the flesh of the back”).
n.­414
Translation tentative. Degé: gsus pa (b)skyod pa byed pa (“agitating the belly”).
n.­415
Translation tentative. Degé: gnyis sbyor. This could perhaps also refer to sexual intercourse (literally, “joining two”).
n.­416
In the Tibetan this verse has only two lines.
n.­417
Translation tentative. Degé: gnya’ shing gang tsam du lta ba snying las chung ba.
n.­418
The translation assumes re dogs, as appears in Kangxi and Yongle. Degé reads reg dogs.
n.­419
Translation tentative. Degé: dmyal ba’i bar du (literally, “down to the hells”).
n.­420
The translation assumes mtho btsam, as appears in the Narthang and Lhasa. Degé reads tho tsam.
n.­421
I.e., between the mental and physical aggregates of his stream of being.
n.­422
Translation tentative. Degé: gnas pa’i rab tu byas pa.
n.­423
These are traditionally enumerated stages in the development of a human embryo and foetus.
n.­424
Reading dran med par instead of drin med par.
n.­425
Translation tentative. Degé: ’thag pa’i snal ma ’chugs pa.
n.­426
Translation tentative. Degé: gang gi tshe rabs gtan gyi gshul nas lhung ba.
n.­427
Translation tentative. Degé: mi gtsang bas rjes su ’brel ba’i dus su ’jug ngos rnams mi mthong ba dang / mthong bas sems stobs ’chor ba dang /.
n.­428
The translation assumes srid, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sred.
n.­429
The translation assumes bsten, as appears in Yongle and Kangxi. Degé reads brtan.
n.­430
According to its colophons, our sūtra contains thirty-six thousand ślokas.
n.­431
Reading rtog bzhin du instead of rtog mi bzhin du.
n.­432
In the above list, this was the second among the seven qualities. Here, however, it is listed as the first. The numbers of the subsequent qualities are likewise adjusted in the text.
n.­433
Translation of last two lines is tentative. Degé: rnam par spangs pas gang la yang / /skye gnas la ni rab sdang brjod.
n.­434
The translation assumes ko trog can, as appears in Choné, Lithang, Narthang, and Yongle. Degé reads rko trog can.
n.­435
Translation tentative. Degé: mgo bo gcogs pas sa gzhi g.yo ba’i rang bzhin ma yin no.
n.­436
The translation assumes sred pa, as appears in Kangxi, Lithang, Narthang, and Yongle. Degé reads srid pa.
n.­437
The list here includes another item that we have been unable to identify: shin dzi tA.
n.­438
Translation assumes yang, as appears in Narthang and Lhasa. Degé reads kyang bad.
n.­439
It is unclear to us what “a ruler of the second class” (rigs gnyis pa’i dbang po) refers to.
n.­440
Translation assumes byung, as appears in Lhasa. Degé reads bung.
n.­441
Translation assumes ’khor ba’i, as appears in Lhasa. Degé reads ’khor bas.
n.­442
This verse has only two lines in the Tibetan.
n.­443
Translation tentative. Degé: lha’i tshogs de dag rnams thams cad nyid ni chu dang bral ba’i mchod rten no.
n.­444
Degé: de nas lha’i bdag pos ’di skad ces smras so. Although the Tibetan text states that the following question is asked by Musulundha, the context indicates that it is asked of him by the accompanying gods.
n.­445
I.e., since they are not unaffected by mental afflictions.
n.­446
At this point the text lists another peaceful location that we have been unable to translate: shes bya nyi ma sten par byed pa rnams su.
n.­447
Translation tentative. The Tibetan verses end abruptly and may be incomplete. Degé: yid ’chos pa ni shes par dka’/ /de bzhin min ’dod ’jig rten pa’i.
n.­448
Translated based on sems khral, as appears in Stok. Degé reads sems bral.
n.­449
Translated based on me, as appears in Stok. Degé reads med.
n.­450
Here and below, the text plays on the meanings of dhātu/khams, which include “realm,” “disposition,” “element,” and “metal.”
n.­451
Reading brjod as brjed pa.
n.­452
Translated based on rgyu bar gyur na, as appears in Stok. Degé reads rgyal po rgyu bar gyur na.
n.­453
Translation tentative. Degé: bal li Ni.
n.­454
Translated based on gzhon pa, as appears in Stok. Degé reads bzhon pa.
n.­455
Translation tentative. Degé: ring ba dang thung ba’i skyon.
n.­456
Here Degé reads skyim pa lta bur. We have been unable to translate this.
n.­457
The list here includes two other types of birds that we have been unable to identify: ni tA na tA and pra ban dzu Da.
n.­458
Here the text includes another flower that we have been unable to identify: ni na da (Stok reads na ni da).
n.­459
Translation of the first three lines in this verse is tentative. Degé: las kyi ’khrul ’khor phung po khams/ /sbyin pa mi ’gran khams gsum ’di/ /ma lus thams cad ’thung bar byed.
n.­460
Here the text includes three other birds that we have been unable to identify: lun tan (Stok reads ni lun tan), ma ku la, and ha shun da.
n.­461
Here the text includes a type of bird that we have been unable to identify: bi shA ba (Stok reads bI sha khA).
n.­462
The text numbers this realm as the fifth, but in the presentation of the realms in the Heaven Free from Strife, this is the tenth realm.
n.­463
Degé: yang dag par ldan pa. This name did not appear in the original list of the twenty-seven realms of the Heaven Free from Strife mentioned at 4.C.­4. Below, however, an alternative name of this realm is listed as Endowed with Migration, which is a name that did appear in the original list. We have therefore used this name throughout this section.
n.­464
Translated based on ’bar ba, as appears in Stok. Degé reads ’bab pa.
n.­465
At this point the Tibetan text seems to be missing the actual explanation of the close relationship between Musulundha and Auspicious Time. This line appears to be merely the conclusion of such an explanation.
n.­466
The text here names this forest the Swan Forest, but this seems to be a mistake.
n.­467
Translated based on sred pa, as appears in Stok. Degé reads srid pa. This also applies to the same occurrence that follows in this sentence.
n.­468
We have been unable to identify this item. Degé: ni khu sti.
n.­469
We have been unable to identify this item. Degé: ni tsu la.
n.­470
We have been unable to identify this instrument. Degé: sa kA sha.
n.­471
Translation tentative. Degé: mthon po’i rang bzhin ’phyang mo zhon.
n.­472
Instead of “other instruments,” Degé reads rnga mur ba, which is presumably a form of drum. We have been unable to identify this instrument.
n.­473
Translation tentative. Degé: bcom ldan ’das lags kyis mkha’ lding la mnga’ mdzad pa’i rgyal po gshegs mdzod.
n.­474
Translated based on dus, as appears in Stok. Degé reads des. Presumably, this refers to the three times of the day (morning, noon, and evening).
n.­475
Earlier, this realm was named Emanation of a Hundred Light Rays.
n.­476
The translation assumes chu tshang tshing, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads chu tshag tshig.
n.­477
Translated based on Stok: gang gis. Degé reads ngag gis.
n.­478
Although the text here describes this as the seventh level, this divine land is the twelfth land described in the Heaven Free from Strife.
n.­479
Translated based on Stok: rgyags par. Degé reads rgyas par.
n.­480
Presumably from the land, the trees and jewels, and the bodies of the gods.
n.­481
This verse has only two lines in the Tibetan.
n.­482
Translation tentative. Degé: thig ’debs lam gyi ’khrul ’khor yin.
n.­483
Reading la as las.
n.­484
Translation tentative. Degé: nor gzhis rnams glo bur du ’phel ’grib mi byed pa.
n.­485
In the explanation that follows, these thirty-five points are not presented in the same order, and at times the topics are not identical either.
n.­486
Translation tentative. Degé: ri dags kyi ’khor ba ’grol bar byed pa.
n.­487
The translation assumes ’bral ba, as appears in Kangxi, Stok, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads ’brel ba.
n.­488
The translation assumes yul, as appears in Stok, Choné, Lithang, Narthang, and Yongle. Degé reads lus.
n.­489
The translation assumes tshang bas, as appears in Kangxi and Choné. Stok, Yongle, Lithang, Narthang, and Lhasa read chad pas. Degé reads chang bas.
n.­490
The translation of “with regard to the triple field of qualities, discipline, and both” is tentative. Degé: zhing rnam pa gsum po yon tan dang / tshul khrims dang / gnyi ga srid pa rnams la. .
n.­491
Translated based on Stok: sa gzhi’i mchog. Degé reads sa gzhir mchog.
n.­492
Translation tentative. Degé: bug rdol ’byung ba.
n.­493
Translated based on Stok: ’gegs pa. Degé reads ’gebs pa.
n.­494
Translation tentative. Degé: rang gi gtam rnams dag kyang rang gis rjod par byed pa.
n.­495
Translation tentative. Degé: lce gzhal zhing ljags phyin pa.
n.­496
Translated based on Stok: dang ’tshe ba med pa. Degé reads deng ’tshe ba med pa.
n.­497
The translation assumes skyed par byed do, as appears in Kangxi, Narthang, Yongle, and Lhasa. Degé and Stok read sred par byed do.
n.­498
Translation tentative. Degé reads byug ba dang ldan pa. Stok reads byung ba dang ldan pa.
n.­499
The translation of “born in a flower” is tentative. Degé: snying por brjod pa las skye bar ’gyur ba.
n.­500
The translation of “environment” is tentative. Degé: bsten grogs, which literally means “companion.”
n.­501
The translation assumes ’jam pa, as appears in the Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads ’jom pa.
n.­502
Translation tentative. Degé: gang ma thang yang.
n.­503
The translation assumes ded pa, as appears in Stok. Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa read ’dod pa. Degé reads dod pa.
n.­504
We are not sure what type of drum this is. Degé: rnga mur ba.
n.­505
The translation assumes srid pa, as appears in Stok. Degé reads sred pa.
n.­506
Translation tentative. Degé reads dka’ bslas kyis ’tsho bar ’gyur. Narthang, Kangxi, Lithang, Choné, and Yongle read bka’ slas kyis ’tsho bar ’gyur. Stok reads dka’ bslas kyis tshor bar ’gyur. The context favors ’tshe ba (“to harm, damage,” etc.) instead of ’tsho ba (“to support, survive,” etc.).
n.­507
At this point the list includes an animal that we have been unable to identify: ser ba cag cag.
n.­508
At this point the list includes an animal that we have been unable to identify: sto ma ra. Stok reads sta ma ra.
n.­509
At this point the list includes an animal that we have been unable to identify: su su ka.
n.­510
Translation of “great mountain of time” here, as well as just below, is tentative. Degé: dus kyi ri chen po.
n.­511
The translation assumes rting la, as appears in Stok. Degé reads gting la.
n.­512
The translation assumes nags kyi yul ’di, as appears in Stok. Degé reads nags kyi dus ’di.
n.­513
According to Degé, these two (i.e., “losing influence” and “aging”) are presented as separate sufferings. However, this would make the list consist of seventeen items. We have therefore joined them here. In Stok, the suffering of losing influence is absent.
n.­514
I.e., the world of one’s present life and the world that is to come after death.
n.­515
Translation tentative. Degé: gzhan gyi bsam pa rjes su tshol ba.
n.­516
The text literally reads ti mi ti ming ga, nakra, makara, and ri ra Sho monsters.”
n.­517
The translation assumes yid, as appears in Kangxi, Choné, Lithang, Narthang, Yongle, and Lhasa. Degé reads nyid.
n.­518
Tib. ming dang gzugs, “name and form,” i.e., the aggregate of form and the four nonphysical aggregates.
n.­519
In the text’s presentation of these realms, the realm of Constant Bliss is actually number fourteen. In the original list of these realms presented above, it is listed as the thirteenth realm.
n.­520
Translated based on Stok: yid byas la reg. Degé reads yid byas la re.
n.­521
The translation of this sentence is tentative. Degé: zhe sdang gti mug rnams kyis long bar gyur ba’i ’chi bdag rnams thams cad da rtse dga’o/ de ltar de dag rnam dang de yang lhan cig tu spyod pa la yang de bzhin du yang mi rtsi’o.
n.­522
The translation assumes dzam bu’i chu bo, as appears in Narthang and Lhasa. Degé and Stok read ’jam pa chu bal. Kangxi, Choné, Lithang, and Yongle: ’jam pa chu ba.
n.­523
The translation assumes ’jam, as appears in Choné, Lithang, Narthang, Yongle, and Lhasa. Degé and Stok read ring.
n.­524
The translation assumes ’du ba as appears in Stok, Narthang, and Lhasa. Degé reads du ba. Kangxi, Choné, Lithang, and Yongle: du ma.
n.­525
The translation of “threefold deterioration” is tentative. The Tibetan versions read as follows. Degé: kAr ShA pa Na gsum. Stok: kA kShA pa na gsum. Yongle and Kangxi: kAr shA pa na gsum. We are guessing that the Sanskrit transliteration here represents the word kṣāpaṇa.
n.­526
Translated based on Stok: gcig spyod pa. Degé: kha cig spyod pa.
n.­527
The translation assumes thong, as appears in Choné, Lithang, Narthang, Stok, Yongle, and Lhasa. Degé reads mthong.
n.­528
Translation tentative. Degé: bsten grogs rnams ni rkun ma’i bsten grogs yin no.
n.­529
Translation tentative. Degé: chu zhag du ma bsgrangs ba ’ba’ zhig gi btung ba ’thung ba.
n.­530
Translation tentative. Degé: rtsad ’brel.
n.­531
Translated based on Stok: gyi. Degé: gyis.
n.­532
Translation tentative. Degé: ’khor ba thams cad kyi ’ching bas mun pa thams cad kyi tshogs su gyur pa’i mun nag gi zhen pa’i rdul du gyur pa’i ’ching ba.
n.­533
This verse has only two lines in the Tibetan.
n.­534
Translation tentative. Degé: dus ’das nas byed pa’i tshig rnams ji ltar dus gzhan du.
n.­535
Translation tentative. Degé: bdag nyid tshol bar byed pa’i ngag / du ma rdzes su bsngags par ’gyur.
n.­536
The meaning of these two lines is not clear to us. Degé reads: de la pha dang ma med par/ /’gro zhing rjes su ’gro ba min.
n.­537
Although this heading mentions twenty-two wholesome factors, only twenty-one are discussed in the text itself. See n.­538.
n.­538
This factor is not treated in the commentary that follows.
n.­539
Translation tentative. Degé reads: kun gyis ’drul ’jug bya bar yang ’gyur.
n.­540
Translated based on Stok: gcig tu. Degé: gcag tu.
n.­541
Presumably the three primary tools used by mahouts for the training and handling of elephants.
n.­542
The translation assumes rgyal, as appears in Kangxi, Choné, Stok, and Yongle. Degé reads rkyal.
n.­543
Note that in the list presented at 4.C.­2634 this principle appears as the sixteenth.
n.­544
Note that in the list presented at 4.C.­2634 this principle appears as the seventeenth.
n.­545
Note that in the list presented at 4.C.­2634 this principle appears as the tenth.
n.­546
Translation tentative. Degé: chu klung gi ngos la bcom nas sgrol ba rnams dang ma yin no.
n.­547
Note that in the list presented at 4.C.­2634 this principle appears as the eleventh.
n.­548
Note that in the list presented at 4.C.­2634 this principle appears as the twelfth.
n.­549
Note that in the list presented at 4.C.­2634 this principle appears as the thirteenth.
n.­550
Note that in the list presented at 4.C.­2634 this principle appears as the fourteenth.
n.­551
Translated based on Stok: grogs po dang khab la sogs pa’i rlung. Degé: grog ma dang khab la sogs pa’i rlung.
n.­552
Note that in the list presented at 4.C.­2634 the corresponding principle appears as the fifteenth.
n.­553
Note that in the list presented at 4.C.­2634 this principle appears as the nineteenth.
n.­554
The translation assumes bsnyems pa’i, as appears in Stok. Degé reads gnems pa’i. Kangxi, Choné, Lithang, and Narthang read bnems pa’i. Lhasa reads gnams pa’i.
n.­555
Note that in the list presented at 4.C.­2634 this principle appears as the twentieth.
n.­556
Note that in the list presented at 4.C.­2634 this principle appears as the twenty-first.
n.­557
Since one of the twenty-two points listed above (“gentle speech”) is not treated in the ensuing discussion, there are only twenty-one topics.
n.­558
It is unclear to us which (if any) of the twenty-seven realms in the Heaven Free from Strife (mentioned above at 4.C.­4) this refers to.
n.­559
Translated based on Stok: dga’ bar. Degé: dge bar.
n.­560
Translated based on Lithang and Narthang: tho ’khor. Degé: then ’khor. Stok and Yongle: thon kor. Lhasa: than kor.
n.­561
Note that the list at 4.C.­3018 enumerates this quality as the eighth.
n.­562
Note that the list at 4.C.­3018 enumerates this quality as the seventh.
n.­563
The translation assumes smre par byed, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sme bar byed. Stok reads smod par byed.
n.­564
The translation assumes smre par byed, as appears in Choné, Lithang, Narthang, and Lhasa. Degé reads sme bar byed. Stok reads smod par byed.
n.­565
Although presented in the text as a new quality, this is clearly a continuation of quality no. 29.
n.­566
Since the majority of the following verses follow a four-line structure from this point onward, we have broken this verse after only two lines.
n.­567
See preceding note.
n.­568
Translation tentative. Degé: shes min gang dag legs ldan pa’i/ bde ba’i skal ldan skye ’gag med. Kangxi, Choné, Lithang, Narthang, Stok, and Lhasa: shes min yang dag legs ldan pa’i/ bde ba’i skal ldan skye ’gag med.
n.­569
Our translation of this verse is tentative.
n.­570
We have been unable to identify this food.
n.­571
Translated based on Stok: yi dags rnams. Degé: yi dags rnams sam.
n.­572
Translated based on Choné, Lithang, Narthang, Yongle, and Lhasa: shin tu smre bar gyur ba. Degé and Stok: shin tu sme bar gyur ba.
n.­573
Here, and throughout the remainder of the text, we have contracted what literally reads “carefully considers and attends to the body in terms of the internal body” as “carefully considers and attends to the internal body.” The same applies to the presentation of the external body. See also n.­17.
n.­574
Translation tentative. Tibetan: ltigs pa.
n.­575
The Tibetan here says fifty-four, but proceeds to enumerate only fifty.
n.­576
Translated based on Stok: ’dzin pa. Degé: ’jim pa.
n.­577
Translation tentative. Degé and Stok: tshil khra. Choné and Kangxi: tshil khri.
n.­578
Translation tentative. Tibetan: zas kyi gnas dang po.
n.­579
Translated based on Stok: jantumandharava. Degé: jantumāndara. Lithang, Kangxi, Choné, and Yongle: jantumāttara. Narthang: jantumādhara. Note that Monier-Williams defines jantumātṛ as “a kind of worm living in the bowels.”
n.­580
The text mentions another ailment that we have been unable to identify: mo dyA lang.
n.­581
Translation tentative. Degé: rgyun drag tu ’byung ba.
n.­582
Translated based on Stok: kha mi bde ba. Degé: ka mi bde ba.
n.­583
Degé: tsun tsu ra kaH. Stok: tsun tsu ra gaH. We have not been able to find a comparable Sanskrit word.
n.­584
Translated based on Stok: smin pa’i gnas. Degé: smin ma’i gnas.
n.­585
Translated based on Choné, Lithang, Narthang, Yongle, and Lhasa: rtsa. Degé and Stok: rgyus pa.
n.­586
Translated based on Choné, Lithang, Narthang, Stok, Yongle, and Lhasa: g.yan pa. Degé: g.yem pa.
n.­587
Translated based on Kangxi and Yongle: rig par ’gyur ro. Degé and Stok: rid par ’gyur ro. Choné, Lithang, Narthang, and Lhasa: ring bar ’gyur ro.
n.­588
Translated based on Kangxi, Yongle, Stok, and Lhasa: ’drud byed. Degé reads ’brud byed.
n.­589
Translation tentative. Tibetan: smin ma ’dra ba yang skye bar ’gyur.
n.­590
Translated based on Kangxi, Yongle, and Stok: rko glog. Degé: rko rlog.
n.­591
Translation tentative. Degé: phi spi skyes pa. Stok: phi pi skyes pa.
n.­592
Translated based on Stok: mnar ba byed pa. Degé: mner ba byed pa.
n.­593
Translation tentative. All sources: pho tshe.
n.­594
This worm is not covered in the explanations below.
n.­595
Translated based on Degé and Stok: auṭhīṅgā. Choné, Lithang, Kangxi, and Yongle: auṭṭīṅgā.
n.­596
Translated based on Stok: snyam par. Degé and the other witnesses: snyom par.
n.­597
Translated based on Stok: lgang phug. Degé: lgang pag.
n.­598
Although all editions here combine “thinker” and “enjoyer” as the name of a single species of worm, we treated them as two distinct worms in accord with the enumeration at 5.­114.
n.­599
The translation of ljang ngar as “hip” is speculative. Immediately below at the description of the leg-sleeping wind, this term is given as a synonym for “leg/calf” (byin pa). Given the present context, however, hip seems a more likely choice.
n.­600
Translation tentative. All sources read rgyus pa’i dra bas g.yogs par yang ljang ngar gcig gi yul phyogs su byed do.
n.­601
The translation of “chin” is speculative. All Tibetan sources read og sko.
n.­602
Previously, this worm was called “the driller.” Here all witnesses read so su ra. Perhaps this could represent the Sanskrit sausurāda, which Monier-Williams defines as “a kind of worm.” Farther below, this worm is called “the cavity worm” (Stok: rlubs can, Degé: slubs can).
n.­603
Translated based on Kangxi, Yongle, Stok, and Lhasa: ’drud byed. Degé: ’brud byed.
n.­604
Translated based on Stok: ’tsho ba. Degé: tsho ba.
n.­605
Translation tentative. All witnesses read kreng tor.
n.­606
Translation tentative. All witnesses read kha mngar po.
n.­607
The translation assumes lha ba, as appears in Kangxi, Choné, Yongle, and Stok. Degé reads lta ba.
n.­608
Translated based on Stok and Lhasa: mar gsar. Degé: mar sar.
n.­609
It seems there is a mistake in the text, as it should be the tooth-extractor wind that is described here. The upward-moving wind is taken up below.
n.­610
Just above, this wind was only called “the downward-moving wind.”
n.­611
Translation tentative. All witnesses read shu shu ’u ba.
n.­612
Translated based on Stok: glan. Degé: rlan.
n.­613
Translated based on Stok: gis. Degé: gi.
n.­614
Although all editions here combine “thinker” and “enjoyer” as the name of a single species of worm (kun du rtogs pas dga’ ba’i srin) we have treated them as two distinct worms in accord with the enumeration at 5.­114.
n.­615
Translated based on Kangxi, Choné, Narthang, Yongle, and Lhasa: rku bar byed. Degé and Stok: ku bar byed.
n.­616
Translation tentative, based on Kangxi, Choné, Narthang, Yongle, and Lhasa: rku bar byed. Degé and Stok: ku bar byed.
n.­617
Translation tentative. Degé: so so ba rnams legs par rab tu shes par byed pa dang / kun tu mdzes pa dang / tshor ba rnams dang / so so bar gyur pa’i chos rnams kyang rab tu shes par byed do.
n.­618
This “second age” refers to the age of threefold endowment. The Degé reads gnyis ldan gyi dus: typically this is the name of the third “age of twofold endowment,” however in this context the source seems to apply gnyis ldan as an ordinal number rather than the name of the age.
n.­619
This “third age” refers to the age of twofold endowment. The Degé reads gsum ldan gyi dus: typically this is the name of the second “age of threefold endowment,” however in this context the source seems to apply gsum ldan as an ordinal number rather than the name of the age.
n.­620
The “second age” here refers to the age of threefold endowment. See n.­618.
n.­621
The “third age” here refers to the age of twofold endowment. See n.­619.
n.­622
Translated based on Stok: tūrṇaka. Degé: sūrnaka.
n.­623
Translated based on Kangxi, Choné, Lithang, Narthang, Stok, Yongle, and Lhasa: btab pa. Degé: btag pa.
n.­624
The text only reads “five leagues.” We have added “thousand” as it seems to fit the context better.
n.­625
Translated based on Kangxi, Stok, Yongle, and Lhasa: mdza’ ba ma yin pa. Degé: dza’ ba ma yin pa.
n.­626
Farther down (5.­296) the text describes this mountain as being 84,000 leagues high, which is the standard number for the height of Mount Sumeru.
n.­627
Saṅkāśa means “to appear in sight.”
n.­628
Translation tentative. Degé: ’dzam bu gling na gnas pa gang yin pa chos kyi dus na ’chi ’phos par gyur pa de la ngang pa’i rgyal por’gyur te/ de de la rab tu gnas par byed pa yin no//.
n.­629
The list only includes fourteen ponds.
n.­630
Only twenty-eight classes are listed.
n.­631
Only nineteen species are enumerated.
n.­632
Twenty-two species appear to be listed.
n.­633
It is not clear what “the second” refers to. Perhaps it could be Garland Abode, which was not described previously. However, Garland Abode was listed as the third of the five areas.
n.­634
Translation tentative. All witnesses read me tog gin ye bar len pa.
n.­635
Translation tentative. All witnesses read rno ba’i me tog rnams.
n.­636
Translated based on Stok: rgya. Degé: brgya.
n.­637
Translated based on Choné, Lhasa, Lithang, Narthang, Kangxi, Yongle, and Stok: tsva ldum. Degé: tsva rdum.
n.­638
The Tibetan literally reads, “There is not even as much as a hole made by a needle (khab kyis phug pa tsam yang med do).”
n.­639
This name is a tentative rendering of the Tibetan ba len+d+ra.
n.­640
This name is a tentative rendering of the Tibetan ne bai pA la. According to the Tibetan colophon this person is said to have founded Jagaddala Monastery, an act normally linked to King Rāmapāla, whose reign also coincides with the time of composition of this colophon.
n.­641
Buchikpa means “only child.”
n.­642
This name means “light of insight.”

b.

Bibliography

’phags pa dam pa’i chos dran pa nye bar gzhag pa. Toh 287, Degé Kangyur vol. 68 (mdo sde, ya), folios 82a–318a; vol. 69 (mdo sde, ra), folios 1.b–307.a; vol. 70 (mdo sde, la), folios 1.b–312.a; and vol. 71 (mdo sde, sha), folios 1.b–229.b.

’phags pa dam pa’i chos dran pa nye bar gzhag pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), vol. 68, 238–842; vol. 69, 3–828; vol. 70, 3–821; and vol. 71, 3–603.

’phags pa dam pa’i chos dran pa nye bar gzhag pa. Stok Palace Kangyur, vol. 82 (mdo sde, ki), folios 1.b–378; vol. 83 (mdo sde, khi), folios 1.b–370.b; vol. 84 (mdo sde, gi), folios 1.b–383.b; and vol. 85 (mdo sde, ghi), folios 1.b–419.b.

Zhengfa nianchu jing 正法念處經. In Taishō Tripiṭaka. Edited by Junjirō Takakusu and Kaigyoku Watanabe. Vol. 17, no. 721.

Cabezón, José Ignacio. Sexuality in Classical South Asian Buddhism. Sommerville, MA: Wisdom Publications, 2017.

Demoto, Mitsuyo (2009). “Die 128 Nebenhöllen nach dem Saddharmasmṛ- tyupasthānasūtra.” Pāsādikadānam: Festschrift für Bhikkhu Pāsādika, edited by Martin Straube, Roland Steiner, Jayandra Soni, Michael Hahn, and Mitsuyo Demoto. Marburg: Indica et Tibetica Verlag, 2009: 61–88.

Demoto, Mitsuyo, ed. Saddharma­smṛtyupasthāna­sūtra: Critical Edition of Ch. 3. Unpublished draft, last modified July 2012. PDF file.

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

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

Kritzer, Robert (Forthcoming). “Worms in Saddharma­smṛtyupasthāna­sūtra.” In Memorial Volume for Helmut Krasser. Cambridge: Harvard University Press.

Kritzer, Robert (2020). “Meditation on the Body in Chapter 7 of Saddharma­smṛtyupasthāna­sūtra.” Religions 11, no. 6 (2020): 283.

Lin, Li-kuoung, & P. Demiéville. L’aide-mémoire de la vraie loi. Paris: Adrien-Maisonneuve, 1949.

Mizuno, Kogen. “On the Ārya-saddharmasmrtyupasthāna-sūtra.” Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 12 (September 1964): 38–47.

Moretti, Costantino. “The Thirty-six Categories of ‘Hungry Ghosts’ Described in the Sūtra of the Foundations of Mindfulness of the True Law.” Fantômes dans l’Extrême-Orient D’hier et D’aujourd’hui. Edited by Vincent Durand Dastès, 43–69. Paris: INALCO, 2017.

Rangjung Dorjé (rang byung rdo rje). dam pa’i chos dran pa nye bar bzhag pa’i mdo yi don snang bar byed pa’i bstan bcos. Lhasa: bod ljongs mi dmangs dpe skrun khang, 2010.

Stuart, Daniel M. (2012). “A Less Traveled Path: Meditation and Textual Practice in the Saddharmasmṛtyupasthāna(sūtra).” PhD diss., University of California, Berkeley.

Stuart, Daniel M. (2015a). A Less Traveled Path: Saddharmasmṛtyupasthānasūtra Chapter 2, Critically edited with A Study on Its Structure and Significance for the Development of Buddhist Meditation. Sanskrit Texts from the Tibetan Autonomous Region (STTAR) 18. Beijing and Vienna: China Tibetology Publishing House and Austrian Academy of Sciences Press, 2015.

Stuart, Daniel M. (2015b). “Power in Practice: Cosmic Sovereignty Envisioned in Buddhism’s Middle Period.” The Critical Review for Buddhist Studies 18 (2015): 165–96.

Stuart, Daniel M. (2017a). “Yogācāra Substrata? Precedent Frames for Yogācāra Thought among Third-Century Yoga Practitioners in Greater Gandhāra.” Journal of Indian Philosophy 46 (October 2017): 193–240.

Stuart, Daniel M. (2017b). “Unmanifest Perceptions: Mind-Matter Interdependence and Its Consequences in Buddhist Thought and Practice.” In Śrāvakabhūmi and Buddhist Manuscripts, edited by Jundo Nagashima and Seongcheol Kim, 109–71. Tokyo: Nombre, 2017.

Stuart, Daniel M. (2019). “Becoming Animal: Karma and the Animal Realm Envisioned through an Early Yogācāra Lens.” Religions 10, no. 6 (2019): 363.

van der Kuijp, Leonard W. J. “On the Vicissitudes of Subhūticandra’s Kāmadhenu Commentary on the Amarakoṣa in Tibet.” Journal of the International Association of Tibetan Studies, no. 5 (December 2009): 1–105.

Wallace, Vesna A., ed. Saddharma­smṛtyupasthāna­sūtra: Critical Edition of Ch. 1. Unpublished draft, last modified May 10, 2020. PDF file.


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

A Thousand Houses

Wylie:
  • khang bu stong
Tibetan:
  • ཁང་བུ་སྟོང་།
Sanskrit:
  • —

Refers to Encircled by a Thousand Houses in Ornament of the Mind.

Located in 1 passage in the translation:

  • 4.C.­428
g.­2

Abhayākaragupta

Wylie:
  • a bha ya ka ra gup+ta
Tibetan:
  • ཨ་བྷ་ཡ་ཀ་ར་གུཔྟ།
Sanskrit:
  • abhayā­kara­gupta

An Indian paṇḍita involved in translating this sūtra.

Located in 2 passages in the translation:

  • i.­5
  • c.­4
g.­3

Abhidharma

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

The Buddha’s teachings regarding subjects such as wisdom, psychology, metaphysics, and cosmology.

Located in 5 passages in the translation:

  • 4.B.­940
  • c.­5
  • n.­193
  • g.­15
  • g.­1287
g.­6

able one

Wylie:
  • thub
Tibetan:
  • ཐུབ།
Sanskrit:
  • muni

An ancient title given to ascetics, monks, hermits, and saints, namely, those who have attained the realization of a truth through their own contemplation and not by divine revelation.

Here also used as a specific epithet of the buddhas.

Located in 27 passages in the translation:

  • 1.­140-141
  • 2.­1399
  • 3.­138
  • 4.B.­64
  • 4.B.­612
  • 4.B.­854
  • 4.C.­787
  • 4.C.­973
  • 4.C.­1002
  • 4.C.­1015
  • 4.C.­1715
  • 4.C.­2716
  • 4.C.­2718
  • 4.C.­2891-2902
  • g.­1136
g.­18

Aḍitacandra

Wylie:
  • a Di ta tsan+d+ra
Tibetan:
  • ཨ་ཌི་ཏ་ཙནྡྲ།
Sanskrit:
  • aḍitacandra RP

Indian paṇḍita referred to in the sūtra’s colophon

Located in 2 passages in the translation:

  • i.­5
  • c.­5
g.­26

affliction

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

Literally “pain,” “torment,” or “affliction.” In Buddhist Hybrid Sanskrit it literally means “impurity” or “depravity.” In its technical use in Buddhism it means any negative quality in the mind that causes continued existence in saṃsāra. There are the 84,000 variations of mental disturbances for which the 84,000 categories of the Buddha’s teachings serve as the antidote. These mental disturbances can be subsumed into the three or five poisons of attachment, aversion, and ignorance plus arrogance and jealousy.

Located in 170 passages in the translation:

  • 1.­13
  • 1.­34
  • 1.­80
  • 1.­95
  • 1.­101
  • 1.­117-118
  • 1.­129
  • 1.­132
  • 1.­140
  • 1.­143
  • 2.­32
  • 2.­49
  • 2.­70
  • 2.­84
  • 2.­91
  • 2.­114
  • 2.­119-120
  • 2.­144
  • 2.­149-150
  • 2.­153
  • 2.­181
  • 2.­249-251
  • 2.­256-257
  • 2.­262
  • 2.­274-277
  • 2.­279
  • 2.­282
  • 2.­285
  • 2.­288
  • 2.­290-291
  • 2.­293
  • 2.­602
  • 2.­607
  • 2.­692
  • 2.­706
  • 2.­708-709
  • 2.­782
  • 2.­925
  • 2.­954
  • 2.­1138
  • 2.­1149
  • 2.­1211
  • 2.­1480
  • 3.­3
  • 3.­39
  • 3.­377
  • 4.A.­277
  • 4.A.­331
  • 4.B.­115
  • 4.B.­117
  • 4.B.­292
  • 4.B.­438
  • 4.B.­487
  • 4.B.­505
  • 4.B.­549
  • 4.B.­629
  • 4.B.­713
  • 4.B.­739
  • 4.B.­930-931
  • 4.B.­1009
  • 4.B.­1079-1080
  • 4.B.­1100
  • 4.B.­1105-1106
  • 4.B.­1139
  • 4.B.­1152
  • 4.B.­1154
  • 4.B.­1171
  • 4.B.­1175
  • 4.B.­1187-1188
  • 4.B.­1205
  • 4.B.­1231
  • 4.B.­1289
  • 4.B.­1322
  • 4.B.­1349
  • 4.B.­1406
  • 4.C.­554
  • 4.C.­747
  • 4.C.­835
  • 4.C.­929
  • 4.C.­945
  • 4.C.­1141
  • 4.C.­1211
  • 4.C.­1246
  • 4.C.­1316
  • 4.C.­1318
  • 4.C.­1360
  • 4.C.­1366-1367
  • 4.C.­1375
  • 4.C.­1411
  • 4.C.­1418
  • 4.C.­1427-1428
  • 4.C.­1437-1438
  • 4.C.­1506
  • 4.C.­1525
  • 4.C.­1557
  • 4.C.­1573
  • 4.C.­1575
  • 4.C.­1956
  • 4.C.­2120
  • 4.C.­2244
  • 4.C.­2265
  • 4.C.­2347
  • 4.C.­2447
  • 4.C.­2491
  • 4.C.­2494
  • 4.C.­2523
  • 4.C.­2525
  • 4.C.­2532
  • 4.C.­2552
  • 4.C.­2558
  • 4.C.­2562
  • 4.C.­2566
  • 4.C.­2647
  • 4.C.­2670
  • 4.C.­2694
  • 4.C.­2727
  • 4.C.­2766
  • 4.C.­2802
  • 4.C.­2806
  • 4.C.­2823
  • 4.C.­2860
  • 4.C.­2893
  • 4.C.­2920
  • 4.C.­2922
  • 4.C.­2927
  • 4.C.­3023
  • 4.C.­3025
  • 4.C.­3030
  • 4.C.­3032-3033
  • 4.C.­3037
  • 4.C.­3056
  • 4.C.­3071
  • 5.­2-3
  • 5.­102
  • 5.­123
  • 5.­127
  • 5.­152
  • 5.­204
  • 5.­227
  • 5.­229
  • 5.­315
  • 5.­325
  • 5.­371
  • 5.­383
  • n.­72
  • n.­194
  • n.­445
  • g.­256
  • g.­874
  • g.­974
g.­32

aggregate

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

The five psycho-physical components of personal experience: form, feeling, perception, formations, and consciousness.

Located in 56 passages in the translation:

  • 1.­91
  • 2.­62
  • 2.­104
  • 2.­106-109
  • 2.­115
  • 2.­124
  • 2.­137
  • 2.­140-141
  • 2.­161
  • 2.­825
  • 2.­1034-1035
  • 2.­1269
  • 2.­1273
  • 4.B.­107
  • 4.B.­1094
  • 4.B.­1189
  • 4.C.­538
  • 4.C.­598
  • 4.C.­1059
  • 4.C.­1091-1092
  • 4.C.­1209
  • 4.C.­1238
  • 4.C.­1426
  • 4.C.­1496-1497
  • 4.C.­1637
  • 4.C.­1796
  • 4.C.­1866
  • 4.C.­2028
  • 4.C.­2037
  • 4.C.­2108
  • 4.C.­2157
  • 4.C.­2245
  • 4.C.­2323
  • 4.C.­2483
  • 4.C.­2740
  • 4.C.­2843
  • 4.C.­2863
  • 4.C.­3067
  • 5.­23
  • 5.­58
  • 5.­138
  • 5.­192
  • 5.­204
  • n.­35
  • n.­421
  • n.­518
  • g.­874
  • g.­974
  • g.­1348
g.­41

alms

Wylie:
  • bsod snyoms
Tibetan:
  • བསོད་སྙོམས།
Sanskrit:
  • piṇḍapāta

The sharing of merit as food, drink, etc. is offered to members of the saṅgha.

Located in 31 passages in the translation:

  • s.­1
  • p.­2
  • p.­4-5
  • p.­8
  • 2.­79
  • 2.­95
  • 2.­149-150
  • 2.­445
  • 2.­723
  • 2.­837
  • 4.B.­367
  • 4.B.­469
  • 4.B.­1000
  • 4.B.­1143
  • 4.B.­1159
  • 4.B.­1162
  • 4.C.­910
  • 4.C.­1083
  • 4.C.­1218-1219
  • 4.C.­1223
  • 4.C.­1475
  • 4.C.­1574
  • 4.C.­2455
  • 4.C.­2510
  • 4.C.­2734
  • 4.C.­2737
  • 4.C.­2757
  • 5.­57
g.­48

animal

Wylie:
  • dud ’gro
Tibetan:
  • དུད་འགྲོ།
Sanskrit:
  • tīryak

One of the five or six classes of sentient beings, who suffer from gross ignorance or bewilderment (gti mug, moha). They inhabit the realm of desire along with human beings.

Located in 512 passages in the translation:

  • 1.­1
  • 1.­20
  • 1.­23-24
  • 1.­26-34
  • 1.­37
  • 1.­40
  • 1.­53
  • 1.­76
  • 1.­81
  • 1.­97
  • 1.­114
  • 1.­120
  • 2.­61
  • 2.­122
  • 2.­128
  • 2.­131
  • 2.­134
  • 2.­136
  • 2.­177
  • 2.­214
  • 2.­219
  • 2.­228
  • 2.­233
  • 2.­239
  • 2.­245-246
  • 2.­248
  • 2.­264-266
  • 2.­268
  • 2.­302-303
  • 2.­313
  • 2.­316-317
  • 2.­320
  • 2.­349
  • 2.­362
  • 2.­377
  • 2.­389
  • 2.­391
  • 2.­393
  • 2.­395
  • 2.­398-400
  • 2.­403
  • 2.­406
  • 2.­409
  • 2.­416
  • 2.­428
  • 2.­431
  • 2.­433
  • 2.­437
  • 2.­442
  • 2.­445
  • 2.­448
  • 2.­477
  • 2.­481
  • 2.­485
  • 2.­499
  • 2.­503
  • 2.­506
  • 2.­509
  • 2.­513
  • 2.­517
  • 2.­520
  • 2.­523
  • 2.­526
  • 2.­530
  • 2.­533
  • 2.­536
  • 2.­539
  • 2.­548
  • 2.­569
  • 2.­576
  • 2.­583
  • 2.­605
  • 2.­609
  • 2.­612
  • 2.­615
  • 2.­618
  • 2.­621
  • 2.­625
  • 2.­629
  • 2.­634
  • 2.­638
  • 2.­641
  • 2.­644
  • 2.­648
  • 2.­652
  • 2.­679
  • 2.­696
  • 2.­701
  • 2.­704
  • 2.­720
  • 2.­723
  • 2.­730
  • 2.­754
  • 2.­762
  • 2.­765
  • 2.­776
  • 2.­780
  • 2.­866
  • 2.­870
  • 2.­874
  • 2.­887
  • 2.­892
  • 2.­895
  • 2.­905
  • 2.­914
  • 2.­918
  • 2.­920
  • 2.­924
  • 2.­930
  • 2.­935
  • 2.­940
  • 2.­943
  • 2.­946
  • 2.­950
  • 2.­1039
  • 2.­1141-1142
  • 2.­1155
  • 2.­1158
  • 2.­1162
  • 2.­1183
  • 2.­1188
  • 2.­1201
  • 2.­1205
  • 2.­1219
  • 2.­1222
  • 2.­1225
  • 2.­1251
  • 2.­1261
  • 2.­1264
  • 2.­1296
  • 2.­1298
  • 2.­1355
  • 3.­6-20
  • 3.­22-25
  • 3.­27-29
  • 3.­31-33
  • 3.­35-36
  • 3.­62-63
  • 3.­78
  • 3.­86
  • 3.­93
  • 3.­128
  • 3.­131
  • 3.­184
  • 3.­194-195
  • 3.­252
  • 3.­269
  • 3.­320
  • 3.­335
  • 3.­347
  • 3.­350
  • 3.­353
  • 3.­379
  • 4.­1
  • 4.A.­3
  • 4.A.­33
  • 4.A.­53
  • 4.A.­58
  • 4.A.­69
  • 4.A.­80
  • 4.A.­82
  • 4.A.­85
  • 4.A.­88
  • 4.A.­92
  • 4.A.­97
  • 4.A.­101
  • 4.A.­107
  • 4.A.­131
  • 4.A.­133
  • 4.A.­136
  • 4.A.­157
  • 4.A.­162
  • 4.A.­182
  • 4.A.­201
  • 4.A.­204
  • 4.A.­207
  • 4.A.­216
  • 4.A.­220
  • 4.A.­223
  • 4.A.­246
  • 4.A.­259
  • 4.A.­262
  • 4.A.­265
  • 4.A.­269
  • 4.A.­275
  • 4.A.­279
  • 4.A.­298
  • 4.A.­303
  • 4.A.­311
  • 4.A.­322
  • 4.A.­331
  • 4.A.­338
  • 4.A.­345
  • 4.A.­377
  • 4.A.­381
  • 4.A.­398
  • 4.A.­402
  • 4.A.­406
  • 4.B.­101-103
  • 4.B.­106
  • 4.B.­115
  • 4.B.­125
  • 4.B.­128
  • 4.B.­153
  • 4.B.­158
  • 4.B.­194
  • 4.B.­204
  • 4.B.­214
  • 4.B.­234
  • 4.B.­262-263
  • 4.B.­293
  • 4.B.­295
  • 4.B.­314
  • 4.B.­320
  • 4.B.­338
  • 4.B.­350
  • 4.B.­358
  • 4.B.­366
  • 4.B.­395
  • 4.B.­405
  • 4.B.­412
  • 4.B.­424
  • 4.B.­450
  • 4.B.­466-467
  • 4.B.­500
  • 4.B.­503-504
  • 4.B.­506
  • 4.B.­524
  • 4.B.­529
  • 4.B.­542
  • 4.B.­583
  • 4.B.­585-586
  • 4.B.­692
  • 4.B.­715
  • 4.B.­718
  • 4.B.­748
  • 4.B.­753-755
  • 4.B.­783-784
  • 4.B.­814
  • 4.B.­845-850
  • 4.B.­860
  • 4.B.­864
  • 4.B.­877
  • 4.B.­894
  • 4.B.­938
  • 4.B.­962
  • 4.B.­987
  • 4.B.­998
  • 4.B.­1001
  • 4.B.­1029
  • 4.B.­1071
  • 4.B.­1079
  • 4.B.­1113
  • 4.B.­1211-1213
  • 4.B.­1222
  • 4.B.­1238
  • 4.B.­1244-1249
  • 4.B.­1253
  • 4.B.­1293
  • 4.B.­1300
  • 4.B.­1326
  • 4.B.­1355
  • 4.B.­1374
  • 4.B.­1379
  • 4.B.­1393
  • 4.C.­105-106
  • 4.C.­115
  • 4.C.­117
  • 4.C.­170
  • 4.C.­179
  • 4.C.­235-236
  • 4.C.­263
  • 4.C.­270
  • 4.C.­273
  • 4.C.­334
  • 4.C.­394
  • 4.C.­422
  • 4.C.­511
  • 4.C.­531
  • 4.C.­535
  • 4.C.­597
  • 4.C.­607
  • 4.C.­613
  • 4.C.­623
  • 4.C.­692-694
  • 4.C.­707
  • 4.C.­727
  • 4.C.­789
  • 4.C.­821
  • 4.C.­835
  • 4.C.­891
  • 4.C.­956
  • 4.C.­975
  • 4.C.­1009
  • 4.C.­1039
  • 4.C.­1048
  • 4.C.­1070
  • 4.C.­1096
  • 4.C.­1101
  • 4.C.­1116-1117
  • 4.C.­1124
  • 4.C.­1185
  • 4.C.­1218
  • 4.C.­1227-1229
  • 4.C.­1231
  • 4.C.­1241
  • 4.C.­1246
  • 4.C.­1252
  • 4.C.­1256-1257
  • 4.C.­1294
  • 4.C.­1330
  • 4.C.­1343
  • 4.C.­1353
  • 4.C.­1358-1359
  • 4.C.­1363
  • 4.C.­1375
  • 4.C.­1382-1384
  • 4.C.­1387
  • 4.C.­1389
  • 4.C.­1391
  • 4.C.­1395
  • 4.C.­1434
  • 4.C.­1482
  • 4.C.­1496
  • 4.C.­1520
  • 4.C.­1557
  • 4.C.­1575-1576
  • 4.C.­1651
  • 4.C.­1662
  • 4.C.­1734
  • 4.C.­1754
  • 4.C.­1839
  • 4.C.­1918
  • 4.C.­1952
  • 4.C.­1956
  • 4.C.­1969
  • 4.C.­2022
  • 4.C.­2105
  • 4.C.­2161
  • 4.C.­2221
  • 4.C.­2244
  • 4.C.­2248
  • 4.C.­2262
  • 4.C.­2265
  • 4.C.­2291-2293
  • 4.C.­2301
  • 4.C.­2337
  • 4.C.­2441
  • 4.C.­2467
  • 4.C.­2492
  • 4.C.­2496
  • 4.C.­2521-2522
  • 4.C.­2525
  • 4.C.­2533
  • 4.C.­2535
  • 4.C.­2550
  • 4.C.­2576
  • 4.C.­2600
  • 4.C.­2621
  • 4.C.­2638-2639
  • 4.C.­2646
  • 4.C.­2652
  • 4.C.­2666
  • 4.C.­2705-2706
  • 4.C.­2746-2748
  • 4.C.­2750
  • 4.C.­2752-2754
  • 4.C.­2835
  • 4.C.­2839
  • 4.C.­2859
  • 4.C.­2884
  • 4.C.­2886
  • 4.C.­2938
  • 4.C.­2951
  • 4.C.­2983
  • 4.C.­2993
  • 4.C.­3028
  • 4.C.­3031
  • 4.C.­3041
  • 4.C.­3051
  • 4.C.­3058
  • 4.C.­3087
  • 5.­6
  • 5.­34-36
  • 5.­248
  • 5.­279
  • 5.­309
  • 5.­315
  • 5.­345-346
  • 5.­348
  • 5.­351
  • 5.­366
  • 5.­372
  • 5.­375
  • 5.­396
  • 5.­403
  • 5.­410
  • 5.­413
  • 5.­419
  • n.­157
  • n.­159
  • n.­175
  • n.­203-204
  • n.­207-209
  • n.­327-340
  • n.­507-509
  • g.­445
  • g.­780
g.­104

Blazing Splendor

Wylie:
  • gzi brjid ’bar ba
Tibetan:
  • གཟི་བརྗིད་འབར་བ།
Sanskrit:
  • tejomālinī

A realm in the Heaven of the Thirty-Three.

Located in 4 passages in the translation:

  • 4.B.­2
  • 4.B.­693
  • g.­164
  • g.­1030
g.­105

Blessed One

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

Definition from the 84000 Glossary of Terms:

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

Located in 191 passages in the translation:

  • s.­1
  • p.­2
  • p.­6-10
  • 1.­79
  • 2.­113
  • 3.­56
  • 4.A.­54
  • 4.A.­84
  • 4.A.­86-88
  • 4.B.­107-108
  • 4.B.­142
  • 4.B.­145
  • 4.B.­326
  • 4.B.­328
  • 4.B.­331
  • 4.B.­335
  • 4.B.­337
  • 4.B.­592
  • 4.B.­605
  • 4.B.­657
  • 4.B.­661-662
  • 4.B.­674
  • 4.B.­676-677
  • 4.B.­688-690
  • 4.B.­719
  • 4.B.­811-812
  • 4.B.­826
  • 4.B.­829-830
  • 4.B.­841
  • 4.B.­843-844
  • 4.B.­859
  • 4.B.­1154
  • 4.B.­1168
  • 4.B.­1181
  • 4.B.­1183
  • 4.B.­1224
  • 4.B.­1281
  • 4.C.­87-97
  • 4.C.­99
  • 4.C.­101
  • 4.C.­103-105
  • 4.C.­118
  • 4.C.­131-139
  • 4.C.­141
  • 4.C.­144
  • 4.C.­167
  • 4.C.­708
  • 4.C.­814-815
  • 4.C.­817
  • 4.C.­822
  • 4.C.­832
  • 4.C.­837
  • 4.C.­842
  • 4.C.­846
  • 4.C.­848
  • 4.C.­874
  • 4.C.­894
  • 4.C.­911
  • 4.C.­917
  • 4.C.­919
  • 4.C.­936
  • 4.C.­948
  • 4.C.­957
  • 4.C.­988
  • 4.C.­1013
  • 4.C.­1015
  • 4.C.­1050
  • 4.C.­1052
  • 4.C.­1071
  • 4.C.­1076
  • 4.C.­1172
  • 4.C.­1183
  • 4.C.­1199
  • 4.C.­1210
  • 4.C.­1221
  • 4.C.­1226
  • 4.C.­1230-1231
  • 4.C.­1235-1236
  • 4.C.­1238
  • 4.C.­1245-1246
  • 4.C.­1261
  • 4.C.­1267-1268
  • 4.C.­1270-1272
  • 4.C.­1289
  • 4.C.­1296
  • 4.C.­1299
  • 4.C.­1318-1324
  • 4.C.­1337-1339
  • 4.C.­1350
  • 4.C.­1355
  • 4.C.­1369
  • 4.C.­1373
  • 4.C.­1398
  • 4.C.­1443
  • 4.C.­1452
  • 4.C.­1476
  • 4.C.­1485
  • 4.C.­1495
  • 4.C.­1501
  • 4.C.­1512
  • 4.C.­1517
  • 4.C.­1526
  • 4.C.­1542
  • 4.C.­1547
  • 4.C.­1558
  • 4.C.­1569
  • 4.C.­1577-1578
  • 4.C.­1723
  • 4.C.­1727
  • 4.C.­1910
  • 4.C.­2177-2178
  • 4.C.­2261
  • 4.C.­2445
  • 4.C.­2447
  • 4.C.­2457
  • 4.C.­2477
  • 4.C.­2485
  • 4.C.­2490
  • 4.C.­2495
  • 4.C.­2499
  • 4.C.­2520
  • 4.C.­2530
  • 4.C.­2567
  • 4.C.­2631
  • 4.C.­2648
  • 4.C.­2723
  • 4.C.­2771
  • 4.C.­2780
  • 4.C.­2948
  • 4.C.­3005
  • 4.C.­3017
  • 4.C.­3022
  • 4.C.­3053
  • 4.C.­3086
  • 5.­1-2
  • 5.­32
  • 5.­383
  • 5.­429
  • n.­353
g.­128

brahmin

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • brāhmaṇa

A member of the brahmin caste.

Located in 174 passages in the translation:

  • s.­1
  • p.­2
  • p.­6
  • p.­9
  • 1.­9
  • 1.­47
  • 1.­131
  • 2.­153
  • 2.­155
  • 2.­348
  • 2.­936
  • 2.­956
  • 2.­1205
  • 2.­1282
  • 2.­1294
  • 2.­1298-1299
  • 2.­1309
  • 2.­1404
  • 2.­1422
  • 3.­43
  • 3.­52
  • 3.­55
  • 3.­67-68
  • 3.­70
  • 3.­87
  • 3.­89
  • 3.­92
  • 3.­99
  • 3.­104
  • 3.­108
  • 3.­110-112
  • 3.­114-115
  • 3.­120-123
  • 3.­134
  • 3.­164
  • 3.­179
  • 3.­198
  • 3.­200-202
  • 3.­207
  • 3.­210
  • 3.­213
  • 3.­236
  • 3.­273
  • 3.­300
  • 3.­312-313
  • 3.­372
  • 4.A.­83
  • 4.A.­92
  • 4.A.­263
  • 4.B.­58
  • 4.B.­120
  • 4.B.­122
  • 4.B.­226-227
  • 4.B.­229
  • 4.B.­264-268
  • 4.B.­316
  • 4.B.­319
  • 4.B.­322
  • 4.B.­325
  • 4.B.­335
  • 4.B.­584
  • 4.B.­718
  • 4.B.­749
  • 4.B.­906-907
  • 4.B.­910
  • 4.B.­912-914
  • 4.B.­916
  • 4.B.­918
  • 4.B.­1073
  • 4.C.­99
  • 4.C.­815
  • 4.C.­846
  • 4.C.­910
  • 4.C.­930
  • 4.C.­1017
  • 4.C.­1259
  • 4.C.­1297
  • 4.C.­1299
  • 4.C.­1320
  • 4.C.­1324
  • 4.C.­1443
  • 4.C.­1449-1450
  • 4.C.­1919
  • 4.C.­1931
  • 4.C.­1943
  • 4.C.­2639-2640
  • 4.C.­2646
  • 4.C.­2650
  • 4.C.­2669-2671
  • 4.C.­2704
  • 4.C.­2708
  • 4.C.­2731
  • 4.C.­2745-2746
  • 4.C.­2748
  • 4.C.­2750-2752
  • 4.C.­2755-2758
  • 4.C.­2778
  • 4.C.­2820
  • 4.C.­2822
  • 4.C.­2838
  • 4.C.­2842-2843
  • 4.C.­2859
  • 4.C.­2861-2864
  • 4.C.­2874
  • 4.C.­2880-2884
  • 4.C.­2886-2888
  • 4.C.­2890
  • 4.C.­2904-2905
  • 4.C.­2907-2910
  • 4.C.­2918-2920
  • 4.C.­2922-2925
  • 4.C.­2928
  • 4.C.­2938-2939
  • 4.C.­3024
  • 5.­1
  • 5.­37
  • 5.­57
  • 5.­123
  • 5.­206
  • 5.­228
  • 5.­420
  • 5.­427
  • g.­387
  • g.­886
  • g.­1258
g.­196

concentration

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

Generally one of the synonyms for meditation, referring to a state of mental stability. The specific four concentrations are four successively subtler states of meditation that are said to lead to rebirth into the corresponding four levels of the form realm. One of the six perfections.

Located in 165 passages in the translation:

  • 1.­87-89
  • 1.­92
  • 1.­107
  • 1.­144
  • 1.­146
  • 2.­111
  • 2.­126
  • 2.­145
  • 2.­155
  • 2.­187
  • 2.­203
  • 2.­211
  • 2.­231
  • 2.­244
  • 2.­247
  • 2.­262
  • 2.­266
  • 2.­271-272
  • 2.­369
  • 2.­453
  • 2.­1056
  • 2.­1194
  • 2.­1267
  • 2.­1478
  • 3.­15
  • 3.­143
  • 3.­151
  • 4.A.­178
  • 4.A.­389
  • 4.A.­422
  • 4.B.­367
  • 4.B.­411
  • 4.B.­455
  • 4.B.­469
  • 4.B.­505
  • 4.B.­528
  • 4.B.­549
  • 4.B.­588
  • 4.B.­1162-1163
  • 4.B.­1165
  • 4.B.­1253
  • 4.B.­1265
  • 4.C.­87
  • 4.C.­92
  • 4.C.­244
  • 4.C.­608
  • 4.C.­780
  • 4.C.­818
  • 4.C.­833
  • 4.C.­931
  • 4.C.­1013
  • 4.C.­1052
  • 4.C.­1097
  • 4.C.­1220-1221
  • 4.C.­1341-1344
  • 4.C.­1351
  • 4.C.­1354
  • 4.C.­1383
  • 4.C.­1385-1387
  • 4.C.­1389
  • 4.C.­1391
  • 4.C.­1394-1396
  • 4.C.­1400
  • 4.C.­1409
  • 4.C.­1411-1412
  • 4.C.­1414
  • 4.C.­1417
  • 4.C.­1421
  • 4.C.­1431
  • 4.C.­1436
  • 4.C.­1438
  • 4.C.­1440
  • 4.C.­1446
  • 4.C.­1448
  • 4.C.­1450-1452
  • 4.C.­1462
  • 4.C.­1473
  • 4.C.­1484
  • 4.C.­1495-1497
  • 4.C.­1500
  • 4.C.­1506
  • 4.C.­1509-1510
  • 4.C.­1520-1522
  • 4.C.­1524
  • 4.C.­1526-1528
  • 4.C.­1530
  • 4.C.­1536
  • 4.C.­1539-1540
  • 4.C.­1546
  • 4.C.­1551
  • 4.C.­1553
  • 4.C.­1555-1556
  • 4.C.­1561-1562
  • 4.C.­1568
  • 4.C.­2060
  • 4.C.­2279
  • 4.C.­2333
  • 4.C.­2337
  • 4.C.­2468
  • 4.C.­2474
  • 4.C.­2491
  • 4.C.­2493
  • 4.C.­2520
  • 4.C.­2649
  • 4.C.­2729
  • 4.C.­2756
  • 4.C.­2758
  • 4.C.­2760
  • 4.C.­2765
  • 4.C.­2791
  • 4.C.­2795
  • 4.C.­2873
  • 5.­138
  • 5.­148
  • 5.­168
  • 5.­192
  • 5.­194
  • 5.­234
  • 5.­383
  • 5.­428
  • g.­127
  • g.­191
  • g.­570
  • g.­577
  • g.­583
  • g.­626
  • g.­628
  • g.­629
  • g.­631
  • g.­632
  • g.­645
  • g.­646
  • g.­813
  • g.­815
  • g.­839
  • g.­1066
  • g.­1191
  • g.­1234
  • g.­1256
  • g.­1373
g.­256

cyclic existence

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

The cycle of birth and death driven by mental afflictions and karmic actions.

Located in 341 passages in the translation:

  • i.­2
  • 1.­20
  • 1.­38
  • 1.­53
  • 1.­78
  • 1.­80-81
  • 1.­91
  • 1.­113-115
  • 1.­118
  • 1.­133
  • 1.­138
  • 2.­1
  • 2.­4
  • 2.­61
  • 2.­63
  • 2.­71
  • 2.­118-119
  • 2.­121
  • 2.­124
  • 2.­129-131
  • 2.­141
  • 2.­202
  • 2.­206
  • 2.­210
  • 2.­229
  • 2.­232-233
  • 2.­242-243
  • 2.­246-247
  • 2.­261
  • 2.­266
  • 2.­279
  • 2.­281
  • 2.­291
  • 2.­293
  • 2.­310
  • 2.­318
  • 2.­327
  • 2.­347
  • 2.­349
  • 2.­424
  • 2.­438
  • 2.­443
  • 2.­449
  • 2.­561
  • 2.­571
  • 2.­576
  • 2.­585
  • 2.­638
  • 2.­708
  • 2.­778
  • 2.­782
  • 2.­806
  • 2.­823
  • 2.­862
  • 2.­952
  • 2.­954
  • 2.­957
  • 2.­959
  • 2.­1025
  • 2.­1143
  • 2.­1146
  • 2.­1148
  • 2.­1244
  • 2.­1253
  • 2.­1256
  • 2.­1263
  • 2.­1265
  • 2.­1273
  • 2.­1286
  • 2.­1300
  • 2.­1303
  • 2.­1305
  • 2.­1309
  • 2.­1312
  • 2.­1323
  • 2.­1327
  • 2.­1330
  • 2.­1333
  • 2.­1335
  • 2.­1337
  • 2.­1340
  • 2.­1343
  • 2.­1345
  • 2.­1348
  • 2.­1350
  • 2.­1353
  • 2.­1356
  • 2.­1392
  • 2.­1400
  • 2.­1425
  • 2.­1481
  • 3.­1
  • 3.­4
  • 3.­10
  • 3.­56
  • 3.­131
  • 3.­376-377
  • 4.A.­3
  • 4.A.­26
  • 4.A.­80
  • 4.A.­151-152
  • 4.A.­177
  • 4.A.­181
  • 4.A.­200
  • 4.A.­245
  • 4.A.­253
  • 4.A.­258
  • 4.A.­326
  • 4.A.­349
  • 4.A.­358
  • 4.A.­388
  • 4.A.­409-410
  • 4.A.­419
  • 4.B.­103
  • 4.B.­116-119
  • 4.B.­144
  • 4.B.­146
  • 4.B.­270
  • 4.B.­365
  • 4.B.­630
  • 4.B.­663
  • 4.B.­671
  • 4.B.­683
  • 4.B.­692
  • 4.B.­788
  • 4.B.­796
  • 4.B.­814
  • 4.B.­859
  • 4.B.­934
  • 4.B.­988
  • 4.B.­1079
  • 4.B.­1128
  • 4.B.­1165
  • 4.B.­1183
  • 4.B.­1188
  • 4.B.­1211
  • 4.B.­1214
  • 4.B.­1230
  • 4.B.­1242
  • 4.B.­1275
  • 4.B.­1281
  • 4.B.­1289
  • 4.B.­1313
  • 4.B.­1317
  • 4.B.­1330
  • 4.B.­1395
  • 4.B.­1408
  • 4.C.­2
  • 4.C.­9
  • 4.C.­23
  • 4.C.­29
  • 4.C.­105
  • 4.C.­115
  • 4.C.­117
  • 4.C.­124
  • 4.C.­143
  • 4.C.­155
  • 4.C.­243
  • 4.C.­248
  • 4.C.­322
  • 4.C.­325
  • 4.C.­404
  • 4.C.­447
  • 4.C.­460-461
  • 4.C.­469
  • 4.C.­543
  • 4.C.­545-546
  • 4.C.­592
  • 4.C.­595
  • 4.C.­598
  • 4.C.­622
  • 4.C.­631
  • 4.C.­654
  • 4.C.­659
  • 4.C.­691-692
  • 4.C.­748
  • 4.C.­825
  • 4.C.­846
  • 4.C.­849
  • 4.C.­853
  • 4.C.­886
  • 4.C.­891
  • 4.C.­914
  • 4.C.­927
  • 4.C.­987
  • 4.C.­1013
  • 4.C.­1049-1050
  • 4.C.­1058
  • 4.C.­1077
  • 4.C.­1092
  • 4.C.­1101-1102
  • 4.C.­1111
  • 4.C.­1114
  • 4.C.­1155
  • 4.C.­1227-1228
  • 4.C.­1233
  • 4.C.­1235
  • 4.C.­1238
  • 4.C.­1246-1247
  • 4.C.­1254
  • 4.C.­1259
  • 4.C.­1266
  • 4.C.­1268
  • 4.C.­1288
  • 4.C.­1295
  • 4.C.­1320
  • 4.C.­1322
  • 4.C.­1324
  • 4.C.­1342
  • 4.C.­1354
  • 4.C.­1356
  • 4.C.­1360
  • 4.C.­1383-1384
  • 4.C.­1388-1389
  • 4.C.­1421
  • 4.C.­1431
  • 4.C.­1434-1435
  • 4.C.­1451
  • 4.C.­1496-1497
  • 4.C.­1514
  • 4.C.­1539
  • 4.C.­1575
  • 4.C.­1587-1588
  • 4.C.­1609
  • 4.C.­1731
  • 4.C.­1744
  • 4.C.­1895
  • 4.C.­1912
  • 4.C.­1920
  • 4.C.­1934
  • 4.C.­1951
  • 4.C.­1969
  • 4.C.­1976
  • 4.C.­2026
  • 4.C.­2028
  • 4.C.­2112
  • 4.C.­2135
  • 4.C.­2140
  • 4.C.­2177
  • 4.C.­2218
  • 4.C.­2222
  • 4.C.­2224
  • 4.C.­2245
  • 4.C.­2260
  • 4.C.­2262
  • 4.C.­2270
  • 4.C.­2285
  • 4.C.­2287
  • 4.C.­2294
  • 4.C.­2297
  • 4.C.­2369-2370
  • 4.C.­2397
  • 4.C.­2446-2447
  • 4.C.­2477
  • 4.C.­2481-2484
  • 4.C.­2511
  • 4.C.­2533
  • 4.C.­2542
  • 4.C.­2556
  • 4.C.­2561
  • 4.C.­2624
  • 4.C.­2637
  • 4.C.­2665
  • 4.C.­2684
  • 4.C.­2687
  • 4.C.­2701
  • 4.C.­2706
  • 4.C.­2739
  • 4.C.­2755-2756
  • 4.C.­2772
  • 4.C.­2776
  • 4.C.­2821
  • 4.C.­2834
  • 4.C.­2877
  • 4.C.­2882
  • 4.C.­2888
  • 4.C.­2902
  • 4.C.­2906
  • 4.C.­2928
  • 4.C.­2938
  • 4.C.­3017-3020
  • 4.C.­3024-3025
  • 4.C.­3028
  • 4.C.­3031
  • 4.C.­3036
  • 4.C.­3051-3052
  • 4.C.­3064
  • 4.C.­3068
  • 5.­36
  • 5.­192
  • 5.­315
  • 5.­336
  • 5.­362
  • 5.­366
  • 5.­372
  • 5.­397
  • 5.­403
  • 5.­417
  • 5.­426
  • c.­9
  • g.­445
  • g.­1141
  • g.­1336
g.­285

Devapāla

Wylie:
  • de ba phA la
Tibetan:
  • དེ་བ་ཕཱ་ལ།
Sanskrit:
  • devapāla

The Indian king who established Vikramaśīla.

Located in 1 passage in the translation:

  • c.­5
g.­290

Dhṛtarāṣṭra

Wylie:
  • yul ’khor skyong
Tibetan:
  • ཡུལ་འཁོར་སྐྱོང་།
Sanskrit:
  • dhṛtarāṣṭra

One among the Four Great Kings, guardian of the east.

Located in 2 passages in the translation:

  • 4.A.­406
  • g.­501
g.­292

Distinguished in Many Colorful Ways

Wylie:
  • bkra ba sna tshogs kyis phye ba
Tibetan:
  • བཀྲ་བ་སྣ་ཚོགས་ཀྱིས་ཕྱེ་བ།
Sanskrit:
  • nānā­bhakta­vicitrā

A realm in the Heaven of the Thirty-Three.

Located in 5 passages in the translation:

  • 4.B.­2
  • 4.B.­501
  • 4.B.­507
  • g.­697
  • g.­1366
g.­296

divine eye

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

Superknowledge achieved by the power of meditative absorption.

Located in 346 passages in the translation:

  • i.­2
  • 1.­4
  • 1.­19
  • 1.­24
  • 1.­27-33
  • 1.­54-55
  • 1.­75-76
  • 1.­78
  • 1.­82-83
  • 1.­85
  • 1.­87-89
  • 1.­91-93
  • 1.­97-102
  • 1.­111
  • 1.­113
  • 1.­146
  • 2.­1
  • 2.­8
  • 2.­33
  • 2.­38
  • 2.­49
  • 2.­64
  • 2.­125
  • 2.­163
  • 2.­179
  • 2.­230
  • 2.­249
  • 2.­258
  • 2.­263
  • 2.­266
  • 2.­296-297
  • 2.­301
  • 2.­304
  • 2.­310
  • 2.­956
  • 2.­1151
  • 2.­1379
  • 3.­91
  • 3.­106
  • 3.­130
  • 4.A.­205
  • 4.B.­426
  • 4.B.­749
  • 4.B.­752
  • 4.C.­99
  • 4.C.­610
  • 4.C.­2264
  • 4.C.­2577
  • 4.C.­2952
  • 5.­7
  • 5.­9-22
  • 5.­24-35
  • 5.­38-40
  • 5.­42-56
  • 5.­58
  • 5.­60-101
  • 5.­103-123
  • 5.­125-152
  • 5.­155-204
  • 5.­208
  • 5.­213-217
  • 5.­219
  • 5.­221
  • 5.­223
  • 5.­225
  • 5.­231
  • 5.­234-235
  • 5.­237-238
  • 5.­240
  • 5.­242-246
  • 5.­249-254
  • 5.­256-266
  • 5.­270
  • 5.­272
  • 5.­274
  • 5.­277
  • 5.­281-282
  • 5.­286-287
  • 5.­289
  • 5.­291
  • 5.­293
  • 5.­295-296
  • 5.­298-301
  • 5.­304-305
  • 5.­310
  • 5.­316
  • 5.­319
  • 5.­321-323
  • 5.­325-326
  • 5.­328-329
  • 5.­331
  • 5.­337-338
  • 5.­344
  • 5.­349
  • 5.­353
  • 5.­363
  • 5.­367
  • 5.­373
  • 5.­377
  • 5.­379-380
  • 5.­382
  • 5.­386
  • 5.­388
  • 5.­393
  • 5.­395
  • 5.­399
  • 5.­405
  • 5.­410
  • 5.­413
  • 5.­417
  • 5.­419
  • 5.­425
g.­302

Draped with Jewels

Wylie:
  • nor bu’i phyang
Tibetan:
  • ནོར་བུའི་ཕྱང་།
Sanskrit:
  • maṇicīra

A realm in the Heaven of the Thirty-Three.

Located in 10 passages in the translation:

  • 4.B.­2
  • 4.B.­939
  • 4.B.­942
  • 4.B.­946-947
  • 4.B.­985
  • 4.B.­998
  • g.­187
  • g.­226
  • g.­1197
g.­310

Dwelling by the Pārijāta Tree

Wylie:
  • yongs ’du na gnas pa
Tibetan:
  • ཡོངས་འདུ་ན་གནས་པ།
Sanskrit:
  • pāriyātraka­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 2 passages in the translation:

  • 4.B.­2
  • 4.B.­321
g.­311

Dwelling in Beauty

Wylie:
  • rnam mdzes na gnas pa
Tibetan:
  • རྣམ་མཛེས་ན་གནས་པ།
Sanskrit:
  • vaibhrāja­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 4 passages in the translation:

  • 4.B.­2
  • 4.B.­294
  • 4.B.­297
  • g.­84
g.­312

Dwelling in Enjoyment

Wylie:
  • dga’ byed gnas pa
Tibetan:
  • དགའ་བྱེད་གནས་པ།
Sanskrit:
  • nandana­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 3 passages in the translation:

  • 4.B.­2
  • 4.B.­235
  • g.­374
g.­313

Dwelling in Essence of Jewels

Wylie:
  • nor bu’i snying po na gnas pa
Tibetan:
  • ནོར་བུའི་སྙིང་པོ་ན་གནས་པ།
Sanskrit:
  • maṇi­garbhā­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 3 passages in the translation:

  • 4.B.­2
  • g.­384
  • g.­534
g.­314

Dwelling in Excellent View

Wylie:
  • legs mthong na gnas pa
Tibetan:
  • ལེགས་མཐོང་ན་གནས་པ།
Sanskrit:
  • sudarśana­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 8 passages in the translation:

  • 4.B.­2
  • 4.B.­159
  • 4.B.­165
  • g.­277
  • g.­407
  • g.­594
  • g.­838
  • g.­968
g.­315

Dwelling in Forests

Wylie:
  • shing gseb na gnas pa
Tibetan:
  • ཤིང་གསེབ་ན་གནས་པ།
Sanskrit:
  • koṭaranivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 9 passages in the translation:

  • 4.B.­2
  • 4.B.­205
  • 4.B.­208-213
  • g.­16
g.­316

Dwelling in One Direction

Wylie:
  • phyogs gcig na gnas pa
Tibetan:
  • ཕྱོགས་གཅིག་ན་གནས་པ།
Sanskrit:
  • prastha­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 5 passages in the translation:

  • 4.B.­2
  • 4.B.­195
  • g.­488
  • g.­656
  • g.­1352
g.­317

Dwelling in Sudharma

Wylie:
  • chos bzang na gnas pa
Tibetan:
  • ཆོས་བཟང་ན་གནས་པ།
Sanskrit:
  • sudharma­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 1 passage in the translation:

  • 4.B.­2
g.­319

Dwelling in the Lofty

Wylie:
  • mtho ba na gnas pa
Tibetan:
  • མཐོ་བ་ན་གནས་པ།
Sanskrit:
  • tuṅganivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 12 passages in the translation:

  • 4.B.­2
  • 4.B.­146-147
  • 4.B.­152
  • g.­1110
  • g.­1112
  • g.­1113
  • g.­1114
  • g.­1115
  • g.­1116
  • g.­1117
  • g.­1118
g.­320

Dwelling in Various Chariots

Wylie:
  • shing rta sna tshogs na gnas pa
Tibetan:
  • ཤིང་རྟ་སྣ་ཚོགས་ན་གནས་པ།
Sanskrit:
  • caitra­ratha­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 9 passages in the translation:

  • 4.B.­2
  • 4.B.­215-218
  • 4.B.­220-221
  • 4.B.­233
  • g.­1393
g.­321

Dwelling on Forest Riverbanks

Wylie:
  • tshang tshing gi ’gram na gnas pa
Tibetan:
  • ཚང་ཚིང་གི་འགྲམ་ན་གནས་པ།
Sanskrit:
  • kuñjara­taṭa­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 6 passages in the translation:

  • 4.B.­2
  • 4.B.­367
  • 4.B.­370
  • g.­180
  • g.­1043
  • g.­1395
g.­322

Dwelling on Mixed Riverbanks

Wylie:
  • ’dres pa’i ’gram na gnas pa
Tibetan:
  • འདྲེས་པའི་འགྲམ་ན་གནས་པ།
Sanskrit:
  • āmiśra­taṭa­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 7 passages in the translation:

  • 4.B.­2
  • 4.B.­339
  • 4.B.­342
  • 4.B.­344
  • n.­293
  • g.­600
  • g.­1057
g.­323

Dwelling on Summits

Wylie:
  • ri rtse na gnas pa
Tibetan:
  • རི་རྩེ་ན་གནས་པ།
Sanskrit:
  • śikhara­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 15 passages in the translation:

  • 4.B.­2
  • 4.B.­154
  • 4.B.­156-157
  • g.­190
  • g.­219
  • g.­222
  • g.­295
  • g.­466
  • g.­605
  • g.­691
  • g.­736
  • g.­796
  • g.­876
  • g.­912
g.­324

Dwelling on the Disk

Wylie:
  • ’khor na gnas pa
Tibetan:
  • འཁོར་ན་གནས་པ།
Sanskrit:
  • maṇḍala­nivāsinī

A realm in the Heaven of the Thirty-Three.

Located in 5 passages in the translation:

  • 4.B.­2
  • 4.B.­1264
  • 4.B.­1268
  • g.­7
  • g.­80
g.­333

eightfold path of the noble ones

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

Eight factors constituting the path of cultivation, namely: right view, right intention, right speech, right activity, right livelihood, right effort, right mindfulness, and right absorption.. These are further explained in this text, see 4.B.­1101–4.B.­1102.

Located in 15 passages in the translation:

  • 2.­84
  • 2.­161
  • 2.­271
  • 2.­710
  • 2.­1456
  • 4.B.­972
  • 4.B.­1080
  • 4.B.­1101-1102
  • 4.C.­113
  • 4.C.­1107
  • 4.C.­1243
  • 4.C.­1433
  • 4.C.­2679
  • g.­1322
g.­369

Engaging in Clarification

Wylie:
  • kun du gsal bar spyod pa
Tibetan:
  • ཀུན་དུ་གསལ་བར་སྤྱོད་པ།
Sanskrit:
  • āvartacarā

A realm in the Heaven of the Thirty-Three.

Located in 7 passages in the translation:

  • 4.B.­2
  • 4.B.­413
  • 4.B.­417
  • g.­262
  • g.­832
  • g.­1226
  • g.­1434
g.­378

Enraptured by and Attached to Song

Wylie:
  • glu’i sgra la shin tu dga’ zhing mngon par chags pa
Tibetan:
  • གླུའི་སྒྲ་ལ་ཤིན་ཏུ་དགའ་ཞིང་མངོན་པར་ཆགས་པ།
Sanskrit:
  • saṃhṛṣṭa­gīta­dhvanyabhiratā

A realm in the Heaven of the Thirty-Three.

Located in 5 passages in the translation:

  • 4.B.­2
  • 4.B.­584
  • 4.B.­589
  • g.­204
  • g.­1306
g.­423

faculties

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

The term “faculties,” depending on the context, can refer to the five senses (sight, smell, touch, hearing, taste) plus the mental faculty, totaling six, but also to spiritual “faculties.” See “five faculties.”

Located in 122 passages in the translation:

  • 1.­78
  • 2.­1
  • 2.­27-28
  • 2.­57
  • 2.­65
  • 2.­119
  • 2.­243
  • 2.­250
  • 2.­284
  • 2.­543
  • 2.­550
  • 2.­605
  • 2.­634
  • 2.­730
  • 2.­751
  • 2.­762
  • 2.­787
  • 2.­817
  • 2.­898
  • 2.­918
  • 2.­943
  • 2.­969
  • 2.­1137
  • 2.­1374
  • 2.­1480
  • 4.A.­86
  • 4.A.­91
  • 4.A.­106
  • 4.A.­203
  • 4.A.­220
  • 4.A.­285
  • 4.A.­400
  • 4.B.­243
  • 4.B.­332
  • 4.B.­411
  • 4.B.­450
  • 4.B.­499
  • 4.B.­580
  • 4.B.­819
  • 4.B.­876
  • 4.B.­881
  • 4.B.­938
  • 4.B.­1080
  • 4.B.­1096
  • 4.B.­1126
  • 4.B.­1354
  • 4.B.­1374
  • 4.C.­24
  • 4.C.­87
  • 4.C.­101
  • 4.C.­106
  • 4.C.­201
  • 4.C.­396
  • 4.C.­486
  • 4.C.­535-536
  • 4.C.­547
  • 4.C.­597
  • 4.C.­622
  • 4.C.­679
  • 4.C.­686
  • 4.C.­1036
  • 4.C.­1123
  • 4.C.­1133
  • 4.C.­1236
  • 4.C.­1317
  • 4.C.­1321
  • 4.C.­1392
  • 4.C.­1414
  • 4.C.­1525
  • 4.C.­1685
  • 4.C.­1693
  • 4.C.­1757
  • 4.C.­1811
  • 4.C.­1843
  • 4.C.­1953
  • 4.C.­1985
  • 4.C.­2039
  • 4.C.­2172
  • 4.C.­2176
  • 4.C.­2178
  • 4.C.­2237
  • 4.C.­2301-2302
  • 4.C.­2318
  • 4.C.­2493
  • 4.C.­2496-2497
  • 4.C.­2511
  • 4.C.­2564
  • 4.C.­2681
  • 4.C.­2685
  • 4.C.­2691
  • 4.C.­2711
  • 4.C.­2729
  • 4.C.­2733-2734
  • 4.C.­2738
  • 4.C.­2767
  • 4.C.­2821
  • 4.C.­2850
  • 4.C.­2866
  • 4.C.­2883
  • 4.C.­2902
  • 5.­55
  • 5.­86
  • 5.­135
  • 5.­138
  • 5.­152
  • 5.­154
  • 5.­158
  • 5.­160
  • 5.­162-163
  • 5.­169
  • 5.­204
  • 5.­229
  • 5.­362
  • g.­331
  • g.­447
  • g.­1158
g.­437

Fine Complexion and Large Body

Wylie:
  • lus kyi mdog bzang zhing che ba
Tibetan:
  • ལུས་ཀྱི་མདོག་བཟང་ཞིང་ཆེ་བ།
Sanskrit:
  • prabalecchāchāyā­śarīra

A realm in the Heaven of the Thirty-Three.

Located in 4 passages in the translation:

  • 4.B.­2
  • 4.B.­895
  • 4.B.­898
  • g.­416
g.­447

five faculties

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

(1) The five sense “faculties” corresponding to the five physical senses. (2) The five spiritual “faculties” or capacities to be developed: faith (śraddhā), diligence (vīrya), mindfulness (smṛti), absorption (samādhi), and insight (prajña). These are included in the thirty-seven factors of awakening.

Located in 14 passages in the translation:

  • 1.­114
  • 2.­57
  • 2.­445
  • 4.A.­218
  • 4.A.­253
  • 4.A.­273
  • 4.C.­598
  • 4.C.­687
  • 4.C.­1211
  • 4.C.­1606
  • 4.C.­2798
  • 5.­86
  • 5.­236
  • g.­423
g.­501

Four Great Kings

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

The divine kings who rule the four directions: Vaiśravaṇa (who in this text appears under his alternative name Kubera), Virūḍhaka, Dhṛtarāṣṭra, and Virūpākṣa.

Located in 83 passages in the translation:

  • 1.­98
  • 1.­103
  • 1.­121-124
  • 1.­146
  • 2.­5-7
  • 2.­36
  • 2.­48
  • 2.­113
  • 2.­162
  • 2.­234
  • 2.­272
  • 2.­299
  • 2.­450
  • 2.­954
  • 2.­1149
  • 2.­1256
  • 3.­2
  • 3.­67-68
  • 3.­110
  • 3.­112
  • 3.­133-134
  • 3.­167
  • 3.­171
  • 3.­197
  • 3.­199
  • 3.­201-203
  • 3.­232
  • 3.­241
  • 3.­253
  • 3.­269
  • 3.­275
  • 3.­285
  • 3.­301-303
  • 3.­341
  • 3.­356
  • 3.­370
  • 3.­377
  • 4.A.­1
  • 4.A.­206
  • 4.A.­209
  • 4.A.­280
  • 4.A.­404
  • 4.A.­407
  • 4.A.­409
  • 4.A.­411
  • 4.A.­415
  • 4.B.­1
  • 4.B.­124
  • 4.B.­903
  • 4.C.­5
  • 4.C.­20
  • 4.C.­1124
  • 4.C.­1289
  • 4.C.­2428
  • 5.­267-269
  • 5.­293
  • g.­290
  • g.­389
  • g.­391
  • g.­461
  • g.­548
  • g.­606
  • g.­677
  • g.­791
  • g.­910
  • g.­1356
  • g.­1406
  • g.­1419
  • g.­1420
  • g.­1431
g.­527

Gaṅgā

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 9 passages in the translation:

  • 4.A.­76
  • 4.B.­116
  • 4.B.­156
  • 4.B.­256
  • 4.B.­605
  • 5.­391
  • c.­2
  • g.­763
  • g.­1391
g.­545

Garland of Splendor

Wylie:
  • gzi brjid phreng
Tibetan:
  • གཟི་བརྗིད་ཕྲེང་།
Sanskrit:
  • tejojālinī

A realm in the Heaven of the Thirty-Three.

Located in 6 passages in the translation:

  • 4.B.­2
  • 4.B.­1327
  • 4.B.­1331
  • g.­604
  • g.­823
  • g.­1036
g.­548

garland-bearer gods

Wylie:
  • phreng thogs lha
Tibetan:
  • ཕྲེང་ཐོགས་ལྷ།
Sanskrit:
  • mālādhara

A class of gods associated with the Four Great Kings.

Located in 40 passages in the translation:

  • 3.­133
  • 3.­221
  • 3.­228
  • 3.­257
  • 3.­259-261
  • 3.­271
  • 3.­299
  • 3.­322
  • 3.­327
  • 3.­340
  • 4.A.­2
  • 4.A.­5
  • 4.A.­10
  • 4.A.­15
  • 4.A.­46
  • 4.A.­54
  • 4.A.­59
  • 4.A.­70
  • 4.A.­89
  • 4.A.­93
  • 4.A.­98
  • 4.A.­102
  • 4.B.­1249
  • 5.­262
  • 5.­293
  • 5.­316
  • 5.­339
  • 5.­344
  • g.­60
  • g.­61
  • g.­414
  • g.­805
  • g.­817
  • g.­944
  • g.­1019
  • g.­1284
  • g.­1299
  • g.­1370
g.­555

Gautama

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

Appellation for the Buddha, primarily used by non-Buddhists.

Located in 3 passages in the translation:

  • p.­3
  • 4.C.­1268
  • g.­1136
g.­558

god

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • deva

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

Located in 2,593 passages in the translation:

  • i.­2
  • p.­6
  • 1.­9
  • 1.­18
  • 1.­71
  • 1.­78-79
  • 1.­84
  • 1.­86
  • 1.­88-92
  • 1.­94-96
  • 1.­103
  • 1.­108
  • 1.­112
  • 1.­114
  • 1.­117
  • 1.­121
  • 1.­123-124
  • 1.­146-147
  • 2.­5-7
  • 2.­36-37
  • 2.­48
  • 2.­94
  • 2.­113-114
  • 2.­120
  • 2.­126
  • 2.­132-133
  • 2.­135
  • 2.­162
  • 2.­177
  • 2.­213
  • 2.­227-228
  • 2.­230
  • 2.­232
  • 2.­234
  • 2.­237-238
  • 2.­248
  • 2.­266
  • 2.­269
  • 2.­272
  • 2.­280
  • 2.­303
  • 2.­309
  • 2.­348
  • 2.­358
  • 2.­430
  • 2.­438
  • 2.­450-451
  • 2.­572
  • 2.­575
  • 2.­598
  • 2.­667
  • 2.­706-707
  • 2.­721
  • 2.­734
  • 2.­749
  • 2.­753
  • 2.­782
  • 2.­954-956
  • 2.­958
  • 2.­969
  • 2.­998
  • 2.­1035-1036
  • 2.­1038-1039
  • 2.­1071
  • 2.­1075
  • 2.­1110
  • 2.­1144
  • 2.­1149-1150
  • 2.­1256-1258
  • 2.­1264
  • 2.­1309
  • 2.­1342
  • 2.­1362
  • 2.­1368
  • 2.­1374
  • 2.­1386
  • 2.­1403
  • 2.­1480
  • 3.­2-5
  • 3.­23
  • 3.­27
  • 3.­62
  • 3.­64-69
  • 3.­71
  • 3.­75
  • 3.­77-79
  • 3.­85
  • 3.­92
  • 3.­97-100
  • 3.­102
  • 3.­108
  • 3.­110
  • 3.­112-113
  • 3.­115-116
  • 3.­123-126
  • 3.­131-138
  • 3.­142-148
  • 3.­150-154
  • 3.­156-159
  • 3.­161-167
  • 3.­169
  • 3.­171
  • 3.­179-180
  • 3.­196-203
  • 3.­205
  • 3.­207-210
  • 3.­214-219
  • 3.­221-222
  • 3.­224-228
  • 3.­230-238
  • 3.­240-244
  • 3.­246-254
  • 3.­256-259
  • 3.­262-277
  • 3.­279-281
  • 3.­284-304
  • 3.­306
  • 3.­308-311
  • 3.­313-316
  • 3.­318-319
  • 3.­321-322
  • 3.­324-331
  • 3.­333-342
  • 3.­344-346
  • 3.­348
  • 3.­350-357
  • 3.­359-361
  • 3.­365-373
  • 3.­378
  • 4.­1
  • 4.­3
  • 4.A.­1
  • 4.A.­3-5
  • 4.A.­7-13
  • 4.A.­15-17
  • 4.A.­19
  • 4.A.­22
  • 4.A.­36
  • 4.A.­45-64
  • 4.A.­66
  • 4.A.­69-77
  • 4.A.­79-89
  • 4.A.­91-95
  • 4.A.­97-99
  • 4.A.­101-103
  • 4.A.­106-110
  • 4.A.­116
  • 4.A.­119
  • 4.A.­121
  • 4.A.­125-129
  • 4.A.­131-134
  • 4.A.­137
  • 4.A.­139-141
  • 4.A.­145
  • 4.A.­147-148
  • 4.A.­150
  • 4.A.­154
  • 4.A.­156-158
  • 4.A.­160-168
  • 4.A.­179
  • 4.A.­181-184
  • 4.A.­186
  • 4.A.­188
  • 4.A.­201-206
  • 4.A.­209-210
  • 4.A.­212-213
  • 4.A.­215-217
  • 4.A.­219-222
  • 4.A.­224-232
  • 4.A.­234-241
  • 4.A.­244-248
  • 4.A.­259-261
  • 4.A.­264-268
  • 4.A.­270-272
  • 4.A.­274-276
  • 4.A.­278
  • 4.A.­280-284
  • 4.A.­288
  • 4.A.­297-299
  • 4.A.­301-307
  • 4.A.­309-311
  • 4.A.­313-314
  • 4.A.­317
  • 4.A.­321
  • 4.A.­325
  • 4.A.­327-328
  • 4.A.­330-339
  • 4.A.­341-349
  • 4.A.­352-353
  • 4.A.­360-364
  • 4.A.­366-367
  • 4.A.­370
  • 4.A.­372-378
  • 4.A.­380-383
  • 4.A.­385-386
  • 4.A.­388-389
  • 4.A.­391-392
  • 4.A.­397-400
  • 4.A.­402
  • 4.A.­404
  • 4.A.­406-413
  • 4.A.­415-417
  • 4.B.­1-5
  • 4.B.­9-11
  • 4.B.­16-17
  • 4.B.­21-23
  • 4.B.­29-32
  • 4.B.­36-41
  • 4.B.­45-48
  • 4.B.­50-51
  • 4.B.­53-60
  • 4.B.­62
  • 4.B.­65-66
  • 4.B.­69-75
  • 4.B.­77-78
  • 4.B.­86
  • 4.B.­91-92
  • 4.B.­95-100
  • 4.B.­104-106
  • 4.B.­108-113
  • 4.B.­115
  • 4.B.­117
  • 4.B.­119-121
  • 4.B.­123-129
  • 4.B.­134-135
  • 4.B.­137-139
  • 4.B.­141
  • 4.B.­145-147
  • 4.B.­149-152
  • 4.B.­154-159
  • 4.B.­161
  • 4.B.­164-171
  • 4.B.­175
  • 4.B.­180
  • 4.B.­182-193
  • 4.B.­195-205
  • 4.B.­208-215
  • 4.B.­217
  • 4.B.­225
  • 4.B.­232-235
  • 4.B.­237-253
  • 4.B.­255
  • 4.B.­257-263
  • 4.B.­265
  • 4.B.­267-268
  • 4.B.­275
  • 4.B.­297
  • 4.B.­303-305
  • 4.B.­307-308
  • 4.B.­310-313
  • 4.B.­315-323
  • 4.B.­325-332
  • 4.B.­334-338
  • 4.B.­340
  • 4.B.­342
  • 4.B.­344-350
  • 4.B.­352
  • 4.B.­358-359
  • 4.B.­361-364
  • 4.B.­366-367
  • 4.B.­370-371
  • 4.B.­373-374
  • 4.B.­379
  • 4.B.­382
  • 4.B.­385
  • 4.B.­388-396
  • 4.B.­401
  • 4.B.­403-406
  • 4.B.­408
  • 4.B.­410-413
  • 4.B.­417
  • 4.B.­419-425
  • 4.B.­430-432
  • 4.B.­434
  • 4.B.­437
  • 4.B.­439-440
  • 4.B.­442-446
  • 4.B.­448
  • 4.B.­450-451
  • 4.B.­456-467
  • 4.B.­469
  • 4.B.­471-477
  • 4.B.­489
  • 4.B.­494
  • 4.B.­498-501
  • 4.B.­508
  • 4.B.­510-518
  • 4.B.­520-523
  • 4.B.­525
  • 4.B.­530-538
  • 4.B.­540-543
  • 4.B.­550-553
  • 4.B.­557
  • 4.B.­567
  • 4.B.­573
  • 4.B.­579-584
  • 4.B.­586
  • 4.B.­589
  • 4.B.­591-592
  • 4.B.­594-603
  • 4.B.­605-607
  • 4.B.­609-610
  • 4.B.­612
  • 4.B.­641
  • 4.B.­647
  • 4.B.­651-652
  • 4.B.­656
  • 4.B.­658-663
  • 4.B.­667
  • 4.B.­674-677
  • 4.B.­682
  • 4.B.­688-691
  • 4.B.­693
  • 4.B.­695-698
  • 4.B.­707
  • 4.B.­709-714
  • 4.B.­717-719
  • 4.B.­723-724
  • 4.B.­726
  • 4.B.­735-736
  • 4.B.­747-754
  • 4.B.­758-759
  • 4.B.­769-789
  • 4.B.­791
  • 4.B.­793-798
  • 4.B.­802
  • 4.B.­807
  • 4.B.­809
  • 4.B.­811-816
  • 4.B.­818
  • 4.B.­822
  • 4.B.­826-830
  • 4.B.­841-852
  • 4.B.­858-859
  • 4.B.­862
  • 4.B.­864-865
  • 4.B.­868-877
  • 4.B.­879
  • 4.B.­890-891
  • 4.B.­893-895
  • 4.B.­898-903
  • 4.B.­905-914
  • 4.B.­916
  • 4.B.­918
  • 4.B.­938-939
  • 4.B.­942-951
  • 4.B.­962-967
  • 4.B.­981
  • 4.B.­985
  • 4.B.­987
  • 4.B.­990
  • 4.B.­992
  • 4.B.­997-999
  • 4.B.­1003-1004
  • 4.B.­1006
  • 4.B.­1008-1013
  • 4.B.­1015
  • 4.B.­1017-1024
  • 4.B.­1026
  • 4.B.­1035-1042
  • 4.B.­1046
  • 4.B.­1050-1056
  • 4.B.­1058
  • 4.B.­1071-1081
  • 4.B.­1085
  • 4.B.­1100
  • 4.B.­1102
  • 4.B.­1114
  • 4.B.­1119
  • 4.B.­1126-1127
  • 4.B.­1149
  • 4.B.­1156-1157
  • 4.B.­1177
  • 4.B.­1180-1181
  • 4.B.­1183-1184
  • 4.B.­1195-1197
  • 4.B.­1200-1201
  • 4.B.­1203-1205
  • 4.B.­1209
  • 4.B.­1213
  • 4.B.­1215
  • 4.B.­1225-1226
  • 4.B.­1233
  • 4.B.­1238
  • 4.B.­1240
  • 4.B.­1242
  • 4.B.­1244
  • 4.B.­1249-1250
  • 4.B.­1252
  • 4.B.­1255
  • 4.B.­1262-1264
  • 4.B.­1268-1271
  • 4.B.­1273-1281
  • 4.B.­1292
  • 4.B.­1294
  • 4.B.­1296-1301
  • 4.B.­1303-1311
  • 4.B.­1313
  • 4.B.­1315-1317
  • 4.B.­1323-1327
  • 4.B.­1331-1341
  • 4.B.­1343
  • 4.B.­1347
  • 4.B.­1349
  • 4.B.­1353
  • 4.B.­1364
  • 4.B.­1369-1370
  • 4.B.­1372-1375
  • 4.B.­1377-1381
  • 4.B.­1389-1395
  • 4.B.­1405
  • 4.B.­1408
  • 4.C.­1-5
  • 4.C.­7-9
  • 4.C.­12-40
  • 4.C.­43
  • 4.C.­46-47
  • 4.C.­56
  • 4.C.­62
  • 4.C.­66
  • 4.C.­70-71
  • 4.C.­80-88
  • 4.C.­90-91
  • 4.C.­93-100
  • 4.C.­102-103
  • 4.C.­105
  • 4.C.­116-118
  • 4.C.­126
  • 4.C.­128
  • 4.C.­131-136
  • 4.C.­138-141
  • 4.C.­146
  • 4.C.­158-160
  • 4.C.­162
  • 4.C.­164
  • 4.C.­167-178
  • 4.C.­180-184
  • 4.C.­186-207
  • 4.C.­210
  • 4.C.­215-217
  • 4.C.­222
  • 4.C.­224-237
  • 4.C.­239
  • 4.C.­255-256
  • 4.C.­260-264
  • 4.C.­267-272
  • 4.C.­274-285
  • 4.C.­288-289
  • 4.C.­291-292
  • 4.C.­301-307
  • 4.C.­328
  • 4.C.­331-334
  • 4.C.­336
  • 4.C.­338
  • 4.C.­340-341
  • 4.C.­363
  • 4.C.­368-371
  • 4.C.­373-381
  • 4.C.­386
  • 4.C.­389-397
  • 4.C.­399
  • 4.C.­403
  • 4.C.­409
  • 4.C.­415-418
  • 4.C.­420-421
  • 4.C.­423
  • 4.C.­425-435
  • 4.C.­437-440
  • 4.C.­451-452
  • 4.C.­456
  • 4.C.­459
  • 4.C.­462
  • 4.C.­471-472
  • 4.C.­476-478
  • 4.C.­480
  • 4.C.­482-486
  • 4.C.­495-500
  • 4.C.­512-513
  • 4.C.­518-523
  • 4.C.­531-532
  • 4.C.­535-543
  • 4.C.­546-548
  • 4.C.­561-583
  • 4.C.­585
  • 4.C.­587
  • 4.C.­595
  • 4.C.­597-598
  • 4.C.­600-602
  • 4.C.­604-615
  • 4.C.­620
  • 4.C.­635-642
  • 4.C.­683-690
  • 4.C.­692-695
  • 4.C.­698
  • 4.C.­707
  • 4.C.­709-713
  • 4.C.­715-716
  • 4.C.­720-721
  • 4.C.­727-729
  • 4.C.­731-739
  • 4.C.­742
  • 4.C.­744
  • 4.C.­757-760
  • 4.C.­762
  • 4.C.­764
  • 4.C.­773
  • 4.C.­790-793
  • 4.C.­796
  • 4.C.­799-804
  • 4.C.­806-809
  • 4.C.­814-818
  • 4.C.­820-824
  • 4.C.­826
  • 4.C.­832
  • 4.C.­835-837
  • 4.C.­839-841
  • 4.C.­843
  • 4.C.­845-846
  • 4.C.­868-871
  • 4.C.­878
  • 4.C.­882
  • 4.C.­890-892
  • 4.C.­910
  • 4.C.­912-920
  • 4.C.­924
  • 4.C.­927-930
  • 4.C.­937
  • 4.C.­949-956
  • 4.C.­961
  • 4.C.­964
  • 4.C.­971
  • 4.C.­974
  • 4.C.­981-987
  • 4.C.­992-993
  • 4.C.­995-997
  • 4.C.­1004
  • 4.C.­1008-1010
  • 4.C.­1012-1020
  • 4.C.­1022-1023
  • 4.C.­1031
  • 4.C.­1037-1039
  • 4.C.­1048-1050
  • 4.C.­1069-1070
  • 4.C.­1076
  • 4.C.­1084
  • 4.C.­1096
  • 4.C.­1101
  • 4.C.­1114-1117
  • 4.C.­1123-1124
  • 4.C.­1126-1128
  • 4.C.­1137-1139
  • 4.C.­1146
  • 4.C.­1149
  • 4.C.­1152
  • 4.C.­1163-1171
  • 4.C.­1175
  • 4.C.­1177-1183
  • 4.C.­1185-1189
  • 4.C.­1191-1195
  • 4.C.­1198
  • 4.C.­1210-1211
  • 4.C.­1214
  • 4.C.­1216-1218
  • 4.C.­1227-1231
  • 4.C.­1233-1257
  • 4.C.­1259
  • 4.C.­1262
  • 4.C.­1264
  • 4.C.­1267
  • 4.C.­1272
  • 4.C.­1279
  • 4.C.­1281-1283
  • 4.C.­1287-1290
  • 4.C.­1294
  • 4.C.­1296-1299
  • 4.C.­1301-1304
  • 4.C.­1309
  • 4.C.­1317
  • 4.C.­1320
  • 4.C.­1323-1325
  • 4.C.­1327-1330
  • 4.C.­1332-1340
  • 4.C.­1343
  • 4.C.­1378
  • 4.C.­1383-1386
  • 4.C.­1388
  • 4.C.­1390
  • 4.C.­1394
  • 4.C.­1420
  • 4.C.­1432
  • 4.C.­1492
  • 4.C.­1495-1496
  • 4.C.­1513
  • 4.C.­1518
  • 4.C.­1521
  • 4.C.­1536-1537
  • 4.C.­1552
  • 4.C.­1576-1580
  • 4.C.­1582-1583
  • 4.C.­1585-1586
  • 4.C.­1588-1589
  • 4.C.­1591-1603
  • 4.C.­1618-1623
  • 4.C.­1625
  • 4.C.­1630
  • 4.C.­1632-1634
  • 4.C.­1636-1639
  • 4.C.­1641
  • 4.C.­1643-1647
  • 4.C.­1651
  • 4.C.­1653
  • 4.C.­1655-1665
  • 4.C.­1668
  • 4.C.­1670
  • 4.C.­1676-1683
  • 4.C.­1685-1692
  • 4.C.­1702
  • 4.C.­1718-1720
  • 4.C.­1722-1726
  • 4.C.­1728
  • 4.C.­1731-1732
  • 4.C.­1734
  • 4.C.­1740
  • 4.C.­1748
  • 4.C.­1753-1754
  • 4.C.­1758-1759
  • 4.C.­1761-1772
  • 4.C.­1774-1780
  • 4.C.­1783-1785
  • 4.C.­1787-1789
  • 4.C.­1798-1802
  • 4.C.­1804-1809
  • 4.C.­1811-1813
  • 4.C.­1817
  • 4.C.­1820-1821
  • 4.C.­1837-1838
  • 4.C.­1840
  • 4.C.­1842
  • 4.C.­1844
  • 4.C.­1847-1848
  • 4.C.­1850-1859
  • 4.C.­1862-1863
  • 4.C.­1865-1869
  • 4.C.­1874
  • 4.C.­1878-1885
  • 4.C.­1903-1922
  • 4.C.­1924-1929
  • 4.C.­1931-1938
  • 4.C.­1942-1945
  • 4.C.­1948-1949
  • 4.C.­1951
  • 4.C.­1954-1955
  • 4.C.­1959
  • 4.C.­1961-1965
  • 4.C.­1967
  • 4.C.­1969-1971
  • 4.C.­1973
  • 4.C.­1975
  • 4.C.­1978-1983
  • 4.C.­1987-1990
  • 4.C.­1992-2004
  • 4.C.­2006-2008
  • 4.C.­2010-2013
  • 4.C.­2015-2018
  • 4.C.­2021-2022
  • 4.C.­2024-2027
  • 4.C.­2035
  • 4.C.­2039
  • 4.C.­2041-2045
  • 4.C.­2049
  • 4.C.­2055-2056
  • 4.C.­2063-2074
  • 4.C.­2077
  • 4.C.­2079
  • 4.C.­2082
  • 4.C.­2086-2087
  • 4.C.­2090-2093
  • 4.C.­2095
  • 4.C.­2097-2109
  • 4.C.­2123-2129
  • 4.C.­2142-2150
  • 4.C.­2153-2154
  • 4.C.­2167
  • 4.C.­2173-2174
  • 4.C.­2176-2182
  • 4.C.­2190
  • 4.C.­2192
  • 4.C.­2200-2201
  • 4.C.­2207-2208
  • 4.C.­2211-2212
  • 4.C.­2215-2216
  • 4.C.­2218
  • 4.C.­2220-2227
  • 4.C.­2230
  • 4.C.­2236-2240
  • 4.C.­2242-2248
  • 4.C.­2254-2255
  • 4.C.­2257-2258
  • 4.C.­2260-2263
  • 4.C.­2276
  • 4.C.­2278-2288
  • 4.C.­2290-2302
  • 4.C.­2313
  • 4.C.­2332
  • 4.C.­2335-2338
  • 4.C.­2343-2345
  • 4.C.­2347
  • 4.C.­2349-2355
  • 4.C.­2369-2387
  • 4.C.­2391
  • 4.C.­2396
  • 4.C.­2411
  • 4.C.­2413
  • 4.C.­2419
  • 4.C.­2426-2430
  • 4.C.­2432
  • 4.C.­2434
  • 4.C.­2442-2445
  • 4.C.­2456
  • 4.C.­2477
  • 4.C.­2490
  • 4.C.­2493
  • 4.C.­2496
  • 4.C.­2510
  • 4.C.­2520
  • 4.C.­2530
  • 4.C.­2532
  • 4.C.­2536
  • 4.C.­2549
  • 4.C.­2555
  • 4.C.­2568
  • 4.C.­2572-2576
  • 4.C.­2578
  • 4.C.­2580-2584
  • 4.C.­2586
  • 4.C.­2594-2597
  • 4.C.­2599
  • 4.C.­2601-2602
  • 4.C.­2604
  • 4.C.­2606
  • 4.C.­2608
  • 4.C.­2624
  • 4.C.­2630-2634
  • 4.C.­2637-2639
  • 4.C.­2646
  • 4.C.­2648
  • 4.C.­2668
  • 4.C.­2675
  • 4.C.­2677
  • 4.C.­2682-2683
  • 4.C.­2698-2700
  • 4.C.­2703
  • 4.C.­2706
  • 4.C.­2712
  • 4.C.­2722
  • 4.C.­2730
  • 4.C.­2744
  • 4.C.­2771
  • 4.C.­2775-2778
  • 4.C.­2786
  • 4.C.­2804-2807
  • 4.C.­2819
  • 4.C.­2833
  • 4.C.­2838-2839
  • 4.C.­2858
  • 4.C.­2863
  • 4.C.­2883
  • 4.C.­2885-2887
  • 4.C.­2889-2890
  • 4.C.­2903-2904
  • 4.C.­2919
  • 4.C.­2937
  • 4.C.­2946-2947
  • 4.C.­2949
  • 4.C.­2951
  • 4.C.­2954-2959
  • 4.C.­2962-2965
  • 4.C.­2969-2970
  • 4.C.­2972-2975
  • 4.C.­2977
  • 4.C.­2983
  • 4.C.­2986
  • 4.C.­2992-2994
  • 4.C.­3003-3007
  • 4.C.­3014-3018
  • 4.C.­3040
  • 4.C.­3042-3043
  • 4.C.­3045-3046
  • 4.C.­3051
  • 4.C.­3053-3055
  • 4.C.­3057-3058
  • 4.C.­3085-3087
  • 4.C.­3089-3097
  • 4.C.­3099-3100
  • 4.C.­3103
  • 4.C.­3106-3108
  • 4.C.­3110-3114
  • 4.C.­3116-3120
  • 5.­6
  • 5.­24-30
  • 5.­238
  • 5.­248
  • 5.­268-269
  • 5.­271
  • 5.­279
  • 5.­285
  • 5.­288
  • 5.­292-296
  • 5.­315-316
  • 5.­320-321
  • 5.­331
  • 5.­337
  • 5.­339
  • 5.­345-346
  • 5.­350-351
  • 5.­372
  • 5.­374-375
  • 5.­379-380
  • 5.­382-383
  • 5.­417
  • n.­248
  • n.­308
  • n.­444
  • n.­480
  • g.­57
  • g.­66
  • g.­389
  • g.­391
  • g.­403
  • g.­445
  • g.­477
  • g.­548
  • g.­608
  • g.­705
  • g.­753
  • g.­794
  • g.­848
  • g.­874
  • g.­876
  • g.­910
  • g.­950
  • g.­961
  • g.­1133
  • g.­1356
  • g.­1399
  • g.­1406
  • g.­1431
g.­597

ground

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

Stage of spiritual maturation or realization on the path to awakening, serving as the ground for the growth of noble qualities.

Located in 49 passages in the translation:

  • 2.­8
  • 2.­33-34
  • 2.­36-38
  • 2.­48
  • 2.­86
  • 2.­103
  • 2.­113
  • 2.­115-116
  • 2.­138
  • 2.­163
  • 2.­212
  • 2.­234
  • 2.­247
  • 2.­258
  • 2.­263
  • 2.­271-272
  • 2.­274
  • 2.­290
  • 2.­350
  • 2.­371
  • 2.­450
  • 2.­571
  • 2.­706
  • 2.­710
  • 2.­782
  • 2.­953
  • 2.­956
  • 2.­960
  • 2.­1148-1149
  • 2.­1254-1256
  • 2.­1379
  • 3.­1-2
  • 3.­377
  • 4.A.­410
  • 4.B.­5
  • 4.B.­1080
  • 4.B.­1408
  • 4.C.­2023
  • n.­29
  • n.­66
g.­606

guardians of the world

Wylie:
  • ’jig rten skyong ba
Tibetan:
  • འཇིག་རྟེན་སྐྱོང་བ།
Sanskrit:
  • —

This refers to the Four Great Kings.

Located in 35 passages in the translation:

  • 3.­134-137
  • 3.­161
  • 3.­171
  • 3.­179
  • 3.­218
  • 3.­221-222
  • 3.­242-243
  • 3.­246
  • 3.­278
  • 3.­299-301
  • 3.­309-313
  • 4.A.­83-84
  • 4.B.­120
  • 4.B.­122
  • 4.B.­124
  • 4.B.­335-336
  • 4.B.­446
  • 4.B.­903
  • 4.B.­905
  • 4.B.­1073
  • 4.B.­1408
  • 4.C.­1
g.­622

hearer

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

The term is most simply interpreted as “those who hear” the Buddha’s teaching, i.e. his disciples, but the additional element that they then “make it heard” to others is often present in canonical glosses. In a Mahāyāna context it refers to those disciples of the Buddha who aspire to attain the state of a worthy one (arhat), and not to embark on the path of a bodhisattva (with buddhahood as its ultimate goal).

Located in 32 passages in the translation:

  • p.­1
  • p.­6
  • 1.­9
  • 1.­25
  • 1.­75
  • 1.­79
  • 2.­576
  • 2.­581
  • 3.­123
  • 3.­376
  • 4.A.­347
  • 4.B.­662
  • 4.B.­676
  • 4.C.­97
  • 4.C.­99
  • 4.C.­103
  • 4.C.­1447
  • 4.C.­2427
  • 4.C.­2683
  • 5.­236
  • 5.­267
  • 5.­382
  • 5.­384-385
  • n.­353
  • g.­500
  • g.­982
  • g.­986
  • g.­1147
  • g.­1243
  • g.­1335
  • g.­1456
g.­624

Heaven Free from Strife

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

One of the six heavens of the desire realm.

Located in 413 passages in the translation:

  • s.­1
  • i.­2-3
  • i.­6
  • 2.­37
  • 2.­48
  • 2.­113-114
  • 2.­133
  • 2.­162
  • 2.­234
  • 2.­272
  • 2.­1256
  • 3.­2
  • 4.A.­138
  • 4.A.­415-416
  • 4.B.­405
  • 4.B.­582
  • 4.B.­628
  • 4.B.­676
  • 4.B.­1281
  • 4.B.­1408
  • 4.C.­1-5
  • 4.C.­7-8
  • 4.C.­13-14
  • 4.C.­16-17
  • 4.C.­22
  • 4.C.­24-26
  • 4.C.­28-31
  • 4.C.­33
  • 4.C.­38
  • 4.C.­83-88
  • 4.C.­94-100
  • 4.C.­102-104
  • 4.C.­117
  • 4.C.­133
  • 4.C.­164
  • 4.C.­167
  • 4.C.­170-171
  • 4.C.­173
  • 4.C.­180
  • 4.C.­182
  • 4.C.­194
  • 4.C.­197-198
  • 4.C.­201
  • 4.C.­203-204
  • 4.C.­206-207
  • 4.C.­210-211
  • 4.C.­228-229
  • 4.C.­231-233
  • 4.C.­235-236
  • 4.C.­274
  • 4.C.­283
  • 4.C.­306
  • 4.C.­336
  • 4.C.­338
  • 4.C.­362
  • 4.C.­366
  • 4.C.­368
  • 4.C.­373
  • 4.C.­391-393
  • 4.C.­423
  • 4.C.­425
  • 4.C.­434-435
  • 4.C.­437
  • 4.C.­439-440
  • 4.C.­458
  • 4.C.­472-473
  • 4.C.­483-484
  • 4.C.­495
  • 4.C.­499-500
  • 4.C.­537-538
  • 4.C.­546
  • 4.C.­572-573
  • 4.C.­576-580
  • 4.C.­582
  • 4.C.­595
  • 4.C.­597-598
  • 4.C.­600
  • 4.C.­605
  • 4.C.­729
  • 4.C.­733
  • 4.C.­735
  • 4.C.­759
  • 4.C.­790
  • 4.C.­792
  • 4.C.­801
  • 4.C.­804
  • 4.C.­806
  • 4.C.­808
  • 4.C.­814-815
  • 4.C.­836
  • 4.C.­843
  • 4.C.­890
  • 4.C.­1013
  • 4.C.­1018
  • 4.C.­1020
  • 4.C.­1022-1023
  • 4.C.­1039
  • 4.C.­1048
  • 4.C.­1069
  • 4.C.­1127
  • 4.C.­1183
  • 4.C.­1185
  • 4.C.­1230
  • 4.C.­1235-1236
  • 4.C.­1244
  • 4.C.­1248
  • 4.C.­1254-1255
  • 4.C.­1257
  • 4.C.­1259
  • 4.C.­1262-1264
  • 4.C.­1272
  • 4.C.­1283-1289
  • 4.C.­1297
  • 4.C.­1299
  • 4.C.­1301
  • 4.C.­1316-1317
  • 4.C.­1321
  • 4.C.­1333
  • 4.C.­1335-1338
  • 4.C.­1580
  • 4.C.­1589
  • 4.C.­1591
  • 4.C.­1644
  • 4.C.­1653
  • 4.C.­1660-1661
  • 4.C.­1666
  • 4.C.­1679
  • 4.C.­1690-1691
  • 4.C.­1720-1724
  • 4.C.­1726
  • 4.C.­1756
  • 4.C.­1813
  • 4.C.­1841-1842
  • 4.C.­1903-1904
  • 4.C.­1906-1917
  • 4.C.­1919
  • 4.C.­1921-1922
  • 4.C.­1924-1929
  • 4.C.­1932-1933
  • 4.C.­1936-1938
  • 4.C.­1942-1945
  • 4.C.­1948-1949
  • 4.C.­1951
  • 4.C.­1954-1955
  • 4.C.­1957
  • 4.C.­1959
  • 4.C.­1962
  • 4.C.­1967
  • 4.C.­1971
  • 4.C.­1973
  • 4.C.­1975
  • 4.C.­1978-1979
  • 4.C.­1981
  • 4.C.­1983
  • 4.C.­1986
  • 4.C.­1995-1996
  • 4.C.­2001
  • 4.C.­2019
  • 4.C.­2021
  • 4.C.­2023-2024
  • 4.C.­2067
  • 4.C.­2125
  • 4.C.­2127-2128
  • 4.C.­2143
  • 4.C.­2153
  • 4.C.­2173
  • 4.C.­2181
  • 4.C.­2201
  • 4.C.­2212
  • 4.C.­2215
  • 4.C.­2218
  • 4.C.­2221-2223
  • 4.C.­2237
  • 4.C.­2239
  • 4.C.­2241
  • 4.C.­2243
  • 4.C.­2245-2248
  • 4.C.­2254
  • 4.C.­2258-2262
  • 4.C.­2270
  • 4.C.­2284-2286
  • 4.C.­2288
  • 4.C.­2291-2292
  • 4.C.­2294
  • 4.C.­2296
  • 4.C.­2298
  • 4.C.­2303
  • 4.C.­2335-2338
  • 4.C.­2345-2347
  • 4.C.­2378
  • 4.C.­2390
  • 4.C.­2427-2428
  • 4.C.­2430
  • 4.C.­2434
  • 4.C.­2444
  • 4.C.­2459
  • 4.C.­2470
  • 4.C.­2490
  • 4.C.­2499
  • 4.C.­2512
  • 4.C.­2519
  • 4.C.­2536
  • 4.C.­2555
  • 4.C.­2567-2568
  • 4.C.­2571
  • 4.C.­2573-2575
  • 4.C.­2577-2578
  • 4.C.­2594
  • 4.C.­2632-2633
  • 4.C.­2682
  • 4.C.­2730
  • 4.C.­2744
  • 4.C.­2771
  • 4.C.­2775
  • 4.C.­2804
  • 4.C.­2819
  • 4.C.­2833
  • 4.C.­2858
  • 4.C.­2903
  • 4.C.­2919
  • 4.C.­2946
  • 4.C.­2949
  • 4.C.­2951-2952
  • 4.C.­2954
  • 4.C.­2958
  • 4.C.­3005
  • 4.C.­3055
  • 4.C.­3089-3090
  • 4.C.­3116
  • 5.­380
  • n.­356
  • n.­385
  • n.­462-463
  • n.­478
  • n.­558
  • g.­137
  • g.­206
  • g.­227
  • g.­229
  • g.­286
  • g.­318
  • g.­341
  • g.­342
  • g.­358
  • g.­361
  • g.­362
  • g.­367
  • g.­401
  • g.­574
  • g.­579
  • g.­683
  • g.­719
  • g.­737
  • g.­809
  • g.­816
  • g.­820
  • g.­932
  • g.­936
  • g.­937
  • g.­938
  • g.­939
  • g.­940
  • g.­942
  • g.­950
  • g.­977
  • g.­989
  • g.­1037
  • g.­1148
  • g.­1159
  • g.­1175
  • g.­1228
  • g.­1229
  • g.­1231
  • g.­1278
  • g.­1280
  • g.­1326
  • g.­1346
  • g.­1350
  • g.­1359
  • g.­1382
  • g.­1386
  • g.­1398
  • g.­1460
g.­630

Heaven of Making Use of Others’ Emanations

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

One of the six heavens of the desire realm.

Located in 23 passages in the translation:

  • 2.­133
  • 2.­162
  • 2.­234
  • 2.­272
  • 2.­1036
  • 2.­1256
  • 3.­2
  • 4.A.­138-139
  • 4.A.­415
  • 4.C.­182
  • 4.C.­391
  • 4.C.­1178-1181
  • 4.C.­1246
  • 4.C.­1302
  • 4.C.­2570
  • 4.C.­3055
  • 5.­382
  • g.­694
  • g.­874
g.­634

Heaven of the Thirty-Three

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

One of the six heavens of the desire realm.

Located in 227 passages in the translation:

  • 1.­103
  • 1.­147
  • 2.­234
  • 2.­272
  • 2.­1035
  • 2.­1056
  • 2.­1256
  • 3.­2
  • 3.­233
  • 3.­271
  • 3.­289
  • 3.­292
  • 3.­298
  • 3.­302
  • 3.­328
  • 3.­341-342
  • 3.­350-351
  • 3.­356
  • 3.­370-371
  • 4.A.­138
  • 4.A.­415-416
  • 4.B.­1-2
  • 4.B.­17
  • 4.B.­22
  • 4.B.­36
  • 4.B.­49
  • 4.B.­54
  • 4.B.­101
  • 4.B.­103
  • 4.B.­123
  • 4.B.­146
  • 4.B.­154
  • 4.B.­159
  • 4.B.­195
  • 4.B.­205
  • 4.B.­215
  • 4.B.­225
  • 4.B.­232
  • 4.B.­235
  • 4.B.­237-238
  • 4.B.­245
  • 4.B.­252
  • 4.B.­259
  • 4.B.­268
  • 4.B.­294
  • 4.B.­308
  • 4.B.­319
  • 4.B.­321-322
  • 4.B.­334-335
  • 4.B.­339
  • 4.B.­342
  • 4.B.­367
  • 4.B.­370
  • 4.B.­388
  • 4.B.­396
  • 4.B.­405
  • 4.B.­413
  • 4.B.­417
  • 4.B.­425
  • 4.B.­430
  • 4.B.­435
  • 4.B.­445-447
  • 4.B.­449
  • 4.B.­451
  • 4.B.­456
  • 4.B.­463
  • 4.B.­467
  • 4.B.­469
  • 4.B.­471
  • 4.B.­501
  • 4.B.­507
  • 4.B.­525
  • 4.B.­530
  • 4.B.­543
  • 4.B.­584
  • 4.B.­589
  • 4.B.­643
  • 4.B.­658
  • 4.B.­662
  • 4.B.­693
  • 4.B.­719
  • 4.B.­723-724
  • 4.B.­754
  • 4.B.­758
  • 4.B.­761
  • 4.B.­769
  • 4.B.­775
  • 4.B.­865
  • 4.B.­868
  • 4.B.­874
  • 4.B.­895
  • 4.B.­898
  • 4.B.­903
  • 4.B.­938-939
  • 4.B.­999
  • 4.B.­1073
  • 4.B.­1202
  • 4.B.­1212
  • 4.B.­1239
  • 4.B.­1250
  • 4.B.­1264
  • 4.B.­1268
  • 4.B.­1281
  • 4.B.­1294
  • 4.B.­1296
  • 4.B.­1301
  • 4.B.­1303
  • 4.B.­1327
  • 4.B.­1331
  • 4.B.­1375
  • 4.B.­1377
  • 4.B.­1394
  • 4.B.­1408-1409
  • 4.C.­2
  • 4.C.­5
  • 4.C.­7
  • 4.C.­20-21
  • 4.C.­182
  • 4.C.­306
  • 4.C.­391
  • 4.C.­393
  • 4.C.­1126
  • 4.C.­1245-1252
  • 4.C.­1257-1260
  • 4.C.­1270-1271
  • 4.C.­1289
  • 4.C.­1298
  • 4.C.­1677
  • 4.C.­1690
  • 4.C.­2215
  • 4.C.­2428
  • 4.C.­2958
  • 4.C.­3055
  • 5.­30
  • 5.­238
  • 5.­269
  • 5.­295
  • 5.­379-380
  • 5.­382
  • g.­20
  • g.­67
  • g.­104
  • g.­107
  • g.­116
  • g.­180
  • g.­205
  • g.­292
  • g.­302
  • g.­310
  • g.­311
  • g.­312
  • g.­313
  • g.­314
  • g.­315
  • g.­316
  • g.­317
  • g.­319
  • g.­320
  • g.­321
  • g.­322
  • g.­323
  • g.­324
  • g.­340
  • g.­356
  • g.­366
  • g.­369
  • g.­371
  • g.­378
  • g.­393
  • g.­404
  • g.­409
  • g.­437
  • g.­545
  • g.­644
  • g.­651
  • g.­659
  • g.­671
  • g.­673
  • g.­840
  • g.­876
  • g.­941
  • g.­943
  • g.­946
  • g.­993
  • g.­1005
  • g.­1046
  • g.­1052
  • g.­1062
  • g.­1099
  • g.­1133
  • g.­1167
  • g.­1240
  • g.­1257
  • g.­1263
  • g.­1279
  • g.­1330
  • g.­1331
  • g.­1371
  • g.­1372
  • g.­1374
  • g.­1443
g.­635

hell being

Wylie:
  • sems can dmyal ba
Tibetan:
  • སེམས་ཅན་དམྱལ་བ།
Sanskrit:
  • naraka

One of the five or six classes of sentient beings, engendered by anger and powerful negative actions. They are dominated by great suffering and said to dwell in different hells with specific characteristics.

Located in 412 passages in the translation:

  • 1.­20
  • 1.­23-24
  • 1.­26-31
  • 1.­33-34
  • 1.­37
  • 1.­40
  • 1.­53
  • 1.­76
  • 1.­81
  • 1.­84
  • 1.­114
  • 1.­120
  • 2.­61
  • 2.­129
  • 2.­131-132
  • 2.­136
  • 2.­138
  • 2.­177
  • 2.­214
  • 2.­219
  • 2.­227-228
  • 2.­230
  • 2.­233
  • 2.­241
  • 2.­245-246
  • 2.­248
  • 2.­264-266
  • 2.­268
  • 2.­294-295
  • 2.­299
  • 2.­375-377
  • 2.­397
  • 2.­402
  • 2.­407
  • 2.­412
  • 2.­414-415
  • 2.­427-428
  • 2.­439-441
  • 2.­475-476
  • 2.­479
  • 2.­484
  • 2.­486
  • 2.­499
  • 2.­501
  • 2.­505
  • 2.­522
  • 2.­528
  • 2.­538
  • 2.­608
  • 2.­611
  • 2.­614
  • 2.­633
  • 2.­637
  • 2.­640
  • 2.­643
  • 2.­646-647
  • 2.­655-657
  • 2.­681
  • 2.­698
  • 2.­719
  • 2.­727-729
  • 2.­732
  • 2.­735
  • 2.­739-740
  • 2.­747
  • 2.­750
  • 2.­753
  • 2.­760-761
  • 2.­764
  • 2.­767
  • 2.­771
  • 2.­779
  • 2.­827
  • 2.­829
  • 2.­831-832
  • 2.­836
  • 2.­838
  • 2.­847-851
  • 2.­853-854
  • 2.­856-858
  • 2.­862
  • 2.­869
  • 2.­873
  • 2.­876
  • 2.­889-890
  • 2.­894
  • 2.­897
  • 2.­907-909
  • 2.­913
  • 2.­917
  • 2.­920
  • 2.­927-929
  • 2.­932
  • 2.­938-939
  • 2.­943
  • 2.­948
  • 2.­952
  • 2.­972
  • 2.­1035
  • 2.­1040-1041
  • 2.­1044-1045
  • 2.­1059-1060
  • 2.­1070-1071
  • 2.­1083
  • 2.­1085
  • 2.­1094-1096
  • 2.­1112
  • 2.­1116-1118
  • 2.­1123-1124
  • 2.­1135-1136
  • 2.­1140
  • 2.­1157
  • 2.­1167
  • 2.­1179-1181
  • 2.­1187
  • 2.­1190-1191
  • 2.­1196
  • 2.­1200
  • 2.­1206-1207
  • 2.­1212
  • 2.­1221
  • 2.­1224
  • 2.­1227
  • 2.­1265
  • 3.­27-28
  • 3.­131
  • 4.­1
  • 4.A.­3
  • 4.A.­53
  • 4.A.­58
  • 4.A.­69
  • 4.A.­82
  • 4.A.­88
  • 4.A.­92
  • 4.A.­97
  • 4.A.­101
  • 4.A.­107
  • 4.A.­131
  • 4.A.­133
  • 4.A.­136
  • 4.A.­157
  • 4.A.­162
  • 4.A.­182
  • 4.A.­201
  • 4.A.­204
  • 4.A.­207
  • 4.A.­216
  • 4.A.­220
  • 4.A.­223
  • 4.A.­246
  • 4.A.­259
  • 4.A.­262
  • 4.A.­265
  • 4.A.­269
  • 4.A.­275
  • 4.A.­279
  • 4.A.­298
  • 4.A.­303
  • 4.A.­311
  • 4.A.­331
  • 4.A.­338
  • 4.A.­345
  • 4.A.­377
  • 4.A.­381
  • 4.A.­398
  • 4.A.­402
  • 4.A.­406
  • 4.B.­101
  • 4.B.­103
  • 4.B.­106
  • 4.B.­115
  • 4.B.­128
  • 4.B.­139
  • 4.B.­153
  • 4.B.­158
  • 4.B.­194
  • 4.B.­204
  • 4.B.­214
  • 4.B.­234
  • 4.B.­262
  • 4.B.­314-316
  • 4.B.­320
  • 4.B.­338
  • 4.B.­359
  • 4.B.­366
  • 4.B.­395
  • 4.B.­404-405
  • 4.B.­412
  • 4.B.­424
  • 4.B.­450
  • 4.B.­466
  • 4.B.­500
  • 4.B.­524
  • 4.B.­542
  • 4.B.­583
  • 4.B.­692
  • 4.B.­718
  • 4.B.­748
  • 4.B.­753
  • 4.B.­814
  • 4.B.­864
  • 4.B.­877
  • 4.B.­894
  • 4.B.­938
  • 4.B.­998
  • 4.B.­1079
  • 4.B.­1113
  • 4.B.­1211-1212
  • 4.B.­1222-1224
  • 4.B.­1233
  • 4.B.­1238
  • 4.B.­1244
  • 4.B.­1250
  • 4.B.­1253
  • 4.B.­1293
  • 4.B.­1300
  • 4.B.­1326
  • 4.B.­1355
  • 4.B.­1374
  • 4.B.­1393
  • 4.C.­12
  • 4.C.­105-111
  • 4.C.­113-117
  • 4.C.­170
  • 4.C.­179
  • 4.C.­235-236
  • 4.C.­263
  • 4.C.­270
  • 4.C.­273
  • 4.C.­334
  • 4.C.­394
  • 4.C.­422
  • 4.C.­511
  • 4.C.­535
  • 4.C.­597
  • 4.C.­605
  • 4.C.­613
  • 4.C.­692-694
  • 4.C.­707
  • 4.C.­821
  • 4.C.­835
  • 4.C.­891
  • 4.C.­956
  • 4.C.­1039
  • 4.C.­1048
  • 4.C.­1070
  • 4.C.­1096
  • 4.C.­1101
  • 4.C.­1116-1117
  • 4.C.­1185
  • 4.C.­1228-1229
  • 4.C.­1231
  • 4.C.­1234
  • 4.C.­1246
  • 4.C.­1250
  • 4.C.­1256
  • 4.C.­1330
  • 4.C.­1343
  • 4.C.­1358-1359
  • 4.C.­1375
  • 4.C.­1383-1384
  • 4.C.­1387
  • 4.C.­1389
  • 4.C.­1395
  • 4.C.­1434
  • 4.C.­1482
  • 4.C.­1520
  • 4.C.­1557
  • 4.C.­1575-1576
  • 4.C.­1651
  • 4.C.­1754
  • 4.C.­1839
  • 4.C.­1918
  • 4.C.­1956
  • 4.C.­1969
  • 4.C.­2022
  • 4.C.­2105
  • 4.C.­2161
  • 4.C.­2222
  • 4.C.­2244
  • 4.C.­2262
  • 4.C.­2265
  • 4.C.­2291
  • 4.C.­2337
  • 4.C.­2389
  • 4.C.­2492
  • 4.C.­2496
  • 4.C.­2521-2522
  • 4.C.­2533
  • 4.C.­2535
  • 4.C.­2549
  • 4.C.­2576
  • 4.C.­2600
  • 4.C.­2638-2639
  • 4.C.­2646
  • 4.C.­2706
  • 4.C.­2746-2748
  • 4.C.­2750
  • 4.C.­2752-2753
  • 4.C.­2835
  • 4.C.­2839
  • 4.C.­2884
  • 4.C.­2886
  • 4.C.­2938
  • 4.C.­2951
  • 4.C.­2983
  • 4.C.­2993
  • 4.C.­3024-3025
  • 4.C.­3028
  • 4.C.­3031
  • 4.C.­3039
  • 4.C.­3041
  • 4.C.­3051
  • 4.C.­3087
  • 5.­6
  • 5.­36
  • 5.­306
  • 5.­315
  • 5.­346
  • 5.­348
  • 5.­351
  • 5.­366
  • 5.­372
  • 5.­375
  • 5.­396
  • 5.­403
g.­640

Hell of Ultimate Torment

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

The most severe among the eight hot hells.

Located in 100 passages in the translation:

  • s.­1
  • i.­2
  • 1.­1
  • 1.­32
  • 1.­39
  • 2.­123
  • 2.­129
  • 2.­248
  • 2.­295
  • 2.­960-970
  • 2.­972
  • 2.­1034-1036
  • 2.­1039
  • 2.­1041-1042
  • 2.­1044-1045
  • 2.­1057
  • 2.­1059-1060
  • 2.­1070
  • 2.­1083
  • 2.­1134-1135
  • 2.­1137-1139
  • 2.­1148
  • 2.­1151-1154
  • 2.­1156
  • 2.­1160-1161
  • 2.­1164
  • 2.­1178
  • 2.­1184
  • 2.­1189
  • 2.­1194
  • 2.­1199
  • 2.­1202
  • 2.­1205
  • 2.­1211
  • 2.­1216
  • 2.­1220
  • 2.­1223
  • 2.­1226
  • 2.­1252
  • 2.­1254
  • 2.­1259
  • 4.B.­404
  • 4.B.­851
  • 4.C.­1116
  • 4.C.­1237
  • 4.C.­1247
  • 4.C.­2702
  • 5.­31-32
  • n.­18
  • g.­25
  • g.­79
  • g.­96
  • g.­102
  • g.­326
  • g.­381
  • g.­424
  • g.­426
  • g.­546
  • g.­580
  • g.­652
  • g.­662
  • g.­689
  • g.­700
  • g.­812
  • g.­828
  • g.­853
  • g.­900
  • g.­1059
  • g.­1085
  • g.­1086
  • g.­1211
  • g.­1212
  • g.­1311
  • g.­1313
  • g.­1316
  • g.­1343
  • g.­1457
g.­644

High Conduct

Wylie:
  • mtho bar spyod pa
Tibetan:
  • མཐོ་བར་སྤྱོད་པ།
Sanskrit:
  • utkarṣacārinī

A realm in the Heaven of the Thirty-Three.

Located in 5 passages in the translation:

  • 4.B.­2
  • 4.B.­1294
  • 4.B.­1296
  • g.­43
  • g.­915
g.­659

House of Refined Gold

Wylie:
  • gser phug gi khang pa
Tibetan:
  • གསེར་ཕུག་གི་ཁང་པ།
Sanskrit:
  • tapanīyagṛha

A realm in the Heaven of the Thirty-Three.

Located in 3 passages in the translation:

  • 4.B.­2
  • 4.B.­425
  • g.­1038
g.­682

Indra

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

Another name of Śakra.

Located in 4 passages in the translation:

  • 4.B.­257
  • 4.C.­304
  • g.­874
  • g.­1133
g.­692

insight

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

Transcendent or discriminating awareness; the mind that sees the ultimate truth. One of the six perfections of the bodhisattva.

Located in 393 passages in the translation:

  • i.­2
  • 1.­75
  • 2.­8-9
  • 2.­12
  • 2.­15
  • 2.­18
  • 2.­21
  • 2.­23
  • 2.­28
  • 2.­41
  • 2.­136
  • 2.­181
  • 2.­262
  • 2.­1380
  • 3.­228
  • 4.B.­791-792
  • 4.B.­1098
  • 4.B.­1104
  • 4.B.­1167
  • 4.B.­1406
  • 4.B.­1408
  • 4.C.­9
  • 4.C.­12
  • 4.C.­20
  • 4.C.­66
  • 4.C.­180
  • 4.C.­257
  • 4.C.­259-260
  • 4.C.­274
  • 4.C.­294
  • 4.C.­302
  • 4.C.­333
  • 4.C.­336
  • 4.C.­363
  • 4.C.­423
  • 4.C.­537
  • 4.C.­598
  • 4.C.­641
  • 4.C.­781
  • 4.C.­783
  • 4.C.­816-817
  • 4.C.­873
  • 4.C.­930-931
  • 4.C.­941
  • 4.C.­943
  • 4.C.­946
  • 4.C.­956-957
  • 4.C.­968
  • 4.C.­972
  • 4.C.­1179
  • 4.C.­1195
  • 4.C.­1197
  • 4.C.­1199
  • 4.C.­1243
  • 4.C.­1261
  • 4.C.­1302
  • 4.C.­1305
  • 4.C.­1308
  • 4.C.­1367
  • 4.C.­1541-1543
  • 4.C.­1570-1572
  • 4.C.­1591
  • 4.C.­1653
  • 4.C.­1731
  • 4.C.­1754
  • 4.C.­1908
  • 4.C.­1911
  • 4.C.­1916
  • 4.C.­1937
  • 4.C.­1945
  • 4.C.­1955
  • 4.C.­1960
  • 4.C.­1965
  • 4.C.­1975-1978
  • 4.C.­1997
  • 4.C.­2004
  • 4.C.­2120
  • 4.C.­2264
  • 4.C.­2347
  • 4.C.­2400
  • 4.C.­2402
  • 4.C.­2404-2405
  • 4.C.­2414
  • 4.C.­2428
  • 4.C.­2510
  • 4.C.­2529-2531
  • 4.C.­2562
  • 4.C.­2577
  • 4.C.­2656
  • 4.C.­2838
  • 4.C.­2842
  • 4.C.­2849-2850
  • 4.C.­2861
  • 4.C.­2864
  • 4.C.­2870-2871
  • 4.C.­2895
  • 4.C.­2899
  • 4.C.­2901
  • 4.C.­2941
  • 4.C.­2952
  • 4.C.­2993
  • 4.C.­3023
  • 4.C.­3025
  • 4.C.­3027
  • 4.C.­3029
  • 4.C.­3033-3036
  • 4.C.­3067
  • 4.C.­3084
  • 4.C.­3089
  • 5.­19
  • 5.­24
  • 5.­29-32
  • 5.­34-35
  • 5.­38-40
  • 5.­43-56
  • 5.­58
  • 5.­60-101
  • 5.­103-123
  • 5.­125-152
  • 5.­155-204
  • 5.­208
  • 5.­213-217
  • 5.­221
  • 5.­223
  • 5.­225
  • 5.­231
  • 5.­234-235
  • 5.­238
  • 5.­240-246
  • 5.­250-254
  • 5.­256-266
  • 5.­270
  • 5.­272
  • 5.­274
  • 5.­277
  • 5.­281-282
  • 5.­286-287
  • 5.­289
  • 5.­291
  • 5.­293
  • 5.­295-296
  • 5.­298-301
  • 5.­304-305
  • 5.­310
  • 5.­316
  • 5.­319
  • 5.­321-323
  • 5.­325-326
  • 5.­328-329
  • 5.­331
  • 5.­337-338
  • 5.­344
  • 5.­349
  • 5.­353
  • 5.­363
  • 5.­367
  • 5.­373
  • 5.­377
  • 5.­379-380
  • 5.­382
  • 5.­386
  • 5.­388
  • 5.­393
  • 5.­395
  • 5.­399
  • 5.­405
  • 5.­410
  • 5.­413
  • 5.­417
  • 5.­419
  • 5.­425
  • c.­4
  • c.­6
  • c.­8
  • n.­642
  • g.­447
  • g.­1191
  • g.­1224
g.­706

Jagaddala

Wylie:
  • dza gad+dA la
Tibetan:
  • ཛ་གདྡཱ་ལ།
Sanskrit:
  • jagaddala

An important Buddhist monastery located in Bengal (modern day Bangladesh), founded by King Rāmapāla (ruled 1077–1120 ᴄᴇ).

Located in 2 passages in the translation:

  • c.­3
  • n.­640
g.­710

Jambudvīpa

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

Definition from the 84000 Glossary of Terms:

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

Located in 353 passages in the translation:

  • 1.­99-100
  • 1.­122-123
  • 1.­146
  • 2.­5-6
  • 2.­36-37
  • 2.­48
  • 2.­113
  • 2.­162
  • 2.­234
  • 2.­272
  • 2.­305
  • 2.­450
  • 2.­484
  • 2.­501
  • 2.­706
  • 2.­954
  • 2.­1149
  • 2.­1256
  • 2.­1283
  • 2.­1479
  • 3.­3
  • 3.­43-45
  • 3.­52
  • 3.­56
  • 3.­60
  • 3.­67-68
  • 3.­72-73
  • 3.­81
  • 3.­88
  • 3.­99
  • 3.­110
  • 3.­112
  • 3.­118
  • 3.­120
  • 3.­122
  • 3.­133-135
  • 3.­200
  • 3.­210
  • 3.­227
  • 3.­300
  • 3.­310-314
  • 3.­377
  • 4.A.­5
  • 4.A.­83-85
  • 4.A.­135
  • 4.A.­334
  • 4.A.­383
  • 4.A.­401
  • 4.A.­408
  • 4.A.­411
  • 4.B.­55
  • 4.B.­69
  • 4.B.­120
  • 4.B.­122
  • 4.B.­196
  • 4.B.­199
  • 4.B.­211
  • 4.B.­218-219
  • 4.B.­228-229
  • 4.B.­256
  • 4.B.­311-312
  • 4.B.­316
  • 4.B.­322-323
  • 4.B.­325
  • 4.B.­334-336
  • 4.B.­520
  • 4.B.­605
  • 4.B.­661
  • 4.B.­674
  • 4.B.­811
  • 4.B.­903-905
  • 4.B.­909
  • 4.B.­1197-1198
  • 4.B.­1224
  • 4.B.­1250
  • 4.B.­1276
  • 4.C.­87
  • 4.C.­304
  • 4.C.­499
  • 4.C.­570
  • 4.C.­1267
  • 4.C.­1289
  • 4.C.­1299-1300
  • 4.C.­1317
  • 4.C.­1760
  • 4.C.­1839
  • 4.C.­2127
  • 4.C.­2378
  • 4.C.­2484
  • 4.C.­2632-2633
  • 4.C.­2976
  • 4.C.­3005
  • 4.C.­3117
  • 5.­7-20
  • 5.­232
  • 5.­238-239
  • 5.­241-245
  • 5.­247-254
  • 5.­261-269
  • 5.­281
  • 5.­287
  • 5.­294-295
  • 5.­298-299
  • 5.­301
  • 5.­304-305
  • 5.­310
  • 5.­314
  • 5.­316
  • 5.­319
  • 5.­321-323
  • 5.­325
  • 5.­338-339
  • 5.­386
  • 5.­390-391
  • 5.­393
  • 5.­395
  • 5.­405-406
  • 5.­410
  • 5.­415
  • 5.­419-424
  • c.­2
  • g.­9
  • g.­10
  • g.­13
  • g.­28
  • g.­29
  • g.­30
  • g.­31
  • g.­47
  • g.­50
  • g.­51
  • g.­53
  • g.­55
  • g.­71
  • g.­77
  • g.­78
  • g.­95
  • g.­100
  • g.­101
  • g.­103
  • g.­111
  • g.­115
  • g.­118
  • g.­125
  • g.­134
  • g.­139
  • g.­148
  • g.­151
  • g.­167
  • g.­169
  • g.­181
  • g.­197
  • g.­235
  • g.­236
  • g.­241
  • g.­258
  • g.­259
  • g.­289
  • g.­301
  • g.­339
  • g.­351
  • g.­359
  • g.­363
  • g.­364
  • g.­365
  • g.­370
  • g.­397
  • g.­400
  • g.­402
  • g.­422
  • g.­429
  • g.­441
  • g.­448
  • g.­497
  • g.­509
  • g.­524
  • g.­527
  • g.­541
  • g.­552
  • g.­560
  • g.­564
  • g.­566
  • g.­568
  • g.­586
  • g.­587
  • g.­596
  • g.­613
  • g.­649
  • g.­703
  • g.­711
  • g.­715
  • g.­717
  • g.­746
  • g.­747
  • g.­749
  • g.­750
  • g.­752
  • g.­754
  • g.­761
  • g.­765
  • g.­767
  • g.­769
  • g.­770
  • g.­771
  • g.­773
  • g.­775
  • g.­779
  • g.­784
  • g.­785
  • g.­789
  • g.­798
  • g.­799
  • g.­801
  • g.­803
  • g.­804
  • g.­844
  • g.­849
  • g.­855
  • g.­857
  • g.­858
  • g.­862
  • g.­880
  • g.­882
  • g.­883
  • g.­888
  • g.­891
  • g.­895
  • g.­910
  • g.­921
  • g.­962
  • g.­994
  • g.­999
  • g.­1009
  • g.­1014
  • g.­1016
  • g.­1025
  • g.­1039
  • g.­1047
  • g.­1050
  • g.­1060
  • g.­1064
  • g.­1084
  • g.­1090
  • g.­1092
  • g.­1109
  • g.­1121
  • g.­1132
  • g.­1139
  • g.­1146
  • g.­1154
  • g.­1178
  • g.­1181
  • g.­1184
  • g.­1185
  • g.­1186
  • g.­1187
  • g.­1206
  • g.­1208
  • g.­1220
  • g.­1261
  • g.­1262
  • g.­1264
  • g.­1267
  • g.­1272
  • g.­1283
  • g.­1286
  • g.­1291
  • g.­1295
  • g.­1302
  • g.­1354
  • g.­1355
  • g.­1357
  • g.­1358
  • g.­1360
  • g.­1379
  • g.­1380
  • g.­1416
  • g.­1438
  • g.­1439
  • g.­1461
g.­766

Kauśika

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

Definition from the 84000 Glossary of Terms:

“One who belongs to the Kuśika lineage.” An epithet of the god Śakra, also known as Indra, the king of the gods in the Trāyastriṃśa heaven. In the Ṛgveda, Indra is addressed by the epithet Kauśika, with the implication that he is associated with the descendants of the Kuśika lineage (gotra) as their aiding deity. In later epic and Purāṇic texts, we find the story that Indra took birth as Gādhi Kauśika, the son of Kuśika and one of the Vedic poet-seers, after the Puru king Kuśika had performed austerities for one thousand years to obtain a son equal to Indra who could not be killed by others. In the Pāli Kusajātaka (Jāt V 141–45), the Buddha, in one of his former bodhisattva lives as a Trāyastriṃśa god, takes birth as the future king Kusa upon the request of Indra, who wishes to help the childless king of the Mallas, Okkaka, and his chief queen Sīlavatī. This story is also referred to by Nāgasena in the Milindapañha.

Located in 24 passages in the translation:

  • 2.­7
  • 2.­36-37
  • 3.­75
  • 3.­134
  • 3.­233
  • 4.B.­4-5
  • 4.B.­1281
  • 4.B.­1391
  • 4.C.­5
  • 4.C.­1261-1268
  • 4.C.­1270-1272
  • 4.C.­2428
  • g.­1133
g.­776

killing

Wylie:
  • srog gcod pa
Tibetan:
  • སྲོག་གཅོད་པ།
Sanskrit:
  • prāṇātipāta

The first among the three physical misdeeds.

Located in 244 passages in the translation:

  • 1.­1-3
  • 1.­20
  • 1.­22
  • 1.­34-37
  • 1.­78
  • 1.­80-81
  • 1.­118
  • 2.­297-298
  • 2.­301
  • 2.­304
  • 2.­314
  • 2.­325
  • 2.­367
  • 2.­371
  • 2.­373
  • 2.­378
  • 2.­389
  • 2.­391-392
  • 2.­394
  • 2.­396
  • 2.­401
  • 2.­404
  • 2.­410
  • 2.­415
  • 2.­417
  • 2.­429
  • 2.­432
  • 2.­434
  • 2.­438
  • 2.­443
  • 2.­446
  • 2.­452
  • 2.­478
  • 2.­483
  • 2.­485-486
  • 2.­500
  • 2.­504
  • 2.­507
  • 2.­510
  • 2.­514
  • 2.­518
  • 2.­521
  • 2.­524
  • 2.­527
  • 2.­531
  • 2.­534
  • 2.­537
  • 2.­540
  • 2.­570
  • 2.­573-574
  • 2.­583
  • 2.­603
  • 2.­606
  • 2.­613
  • 2.­616
  • 2.­619
  • 2.­622
  • 2.­626
  • 2.­630
  • 2.­635
  • 2.­639
  • 2.­642
  • 2.­645
  • 2.­649
  • 2.­653
  • 2.­680
  • 2.­697
  • 2.­702
  • 2.­712-713
  • 2.­721
  • 2.­725
  • 2.­731
  • 2.­734
  • 2.­738
  • 2.­749
  • 2.­752
  • 2.­755
  • 2.­759
  • 2.­763
  • 2.­766
  • 2.­769
  • 2.­773
  • 2.­777
  • 2.­783
  • 2.­826
  • 2.­830
  • 2.­833
  • 2.­837
  • 2.­847
  • 2.­871
  • 2.­875
  • 2.­888
  • 2.­893
  • 2.­896
  • 2.­906
  • 2.­912
  • 2.­915
  • 2.­919
  • 2.­921
  • 2.­925
  • 2.­931
  • 2.­936
  • 2.­941
  • 2.­944
  • 2.­947
  • 2.­1000
  • 2.­1046
  • 2.­1303
  • 2.­1306
  • 2.­1387
  • 2.­1404
  • 3.­29
  • 3.­36
  • 3.­144
  • 3.­327
  • 3.­344
  • 3.­362
  • 4.A.­126
  • 4.A.­415-416
  • 4.A.­427
  • 4.B.­146
  • 4.B.­152
  • 4.B.­154
  • 4.B.­216
  • 4.B.­235-236
  • 4.B.­294-295
  • 4.B.­297
  • 4.B.­321
  • 4.B.­340-341
  • 4.B.­368-369
  • 4.B.­396-398
  • 4.B.­413-416
  • 4.B.­426-427
  • 4.B.­430
  • 4.B.­451-452
  • 4.B.­454
  • 4.B.­467
  • 4.B.­501-503
  • 4.B.­507
  • 4.B.­525-527
  • 4.B.­529
  • 4.B.­543-545
  • 4.B.­548
  • 4.B.­585-586
  • 4.B.­693
  • 4.B.­715
  • 4.B.­719-720
  • 4.B.­723
  • 4.B.­755
  • 4.B.­846-847
  • 4.B.­867-868
  • 4.B.­897
  • 4.B.­999
  • 4.B.­1266
  • 4.B.­1294-1295
  • 4.B.­1329
  • 4.B.­1376
  • 4.C.­2-3
  • 4.C.­13
  • 4.C.­180
  • 4.C.­274
  • 4.C.­337
  • 4.C.­423
  • 4.C.­538
  • 4.C.­545
  • 4.C.­599
  • 4.C.­748
  • 4.C.­1019
  • 4.C.­1069
  • 4.C.­1218
  • 4.C.­1238
  • 4.C.­1241
  • 4.C.­1243
  • 4.C.­1247
  • 4.C.­1257
  • 4.C.­1259
  • 4.C.­1289
  • 4.C.­1298
  • 4.C.­1363
  • 4.C.­1448
  • 4.C.­1591
  • 4.C.­1611
  • 4.C.­1653
  • 4.C.­1756
  • 4.C.­1842
  • 4.C.­1960
  • 4.C.­1962
  • 4.C.­2023
  • 4.C.­2218
  • 4.C.­2282
  • 4.C.­2347
  • 4.C.­2458
  • 4.C.­2550
  • 4.C.­2577
  • 4.C.­2652
  • 4.C.­2687
  • 4.C.­2705
  • 4.C.­2882
  • 4.C.­2952
  • 4.C.­2958
  • 4.C.­3042
  • 4.C.­3089
  • 5.­32
  • 5.­160
  • 5.­312
  • 5.­377
  • 5.­417
  • g.­444
  • g.­1310
g.­791

Kubera

Wylie:
  • ku be ra
Tibetan:
  • ཀུ་བེ་ར།
Sanskrit:
  • kubera

Also known as Vaiśravaṇa. One among the Four Great Kings, guardian of the north.

Located in 3 passages in the translation:

  • 4.A.­406
  • g.­501
  • g.­1459
g.­829

Lord of Death

Wylie:
  • gshin rje
  • ’chi bdag
Tibetan:
  • གཤིན་རྗེ།
  • འཆི་བདག
Sanskrit:
  • yama

Ruler of the hells.

Located in 314 passages in the translation:

  • 2.­121
  • 2.­328
  • 2.­331
  • 2.­346
  • 2.­348
  • 2.­350
  • 2.­371-372
  • 2.­374-375
  • 2.­388
  • 2.­392
  • 2.­397
  • 2.­402
  • 2.­405
  • 2.­411
  • 2.­414-415
  • 2.­418
  • 2.­427-428
  • 2.­436
  • 2.­440-441
  • 2.­454
  • 2.­470
  • 2.­472
  • 2.­475
  • 2.­479
  • 2.­486
  • 2.­502
  • 2.­505
  • 2.­508
  • 2.­515
  • 2.­519
  • 2.­522
  • 2.­525
  • 2.­529
  • 2.­538
  • 2.­541
  • 2.­568
  • 2.­576
  • 2.­579-580
  • 2.­604
  • 2.­614
  • 2.­623-624
  • 2.­632
  • 2.­646-647
  • 2.­650-651
  • 2.­654
  • 2.­657
  • 2.­679
  • 2.­698
  • 2.­714
  • 2.­717
  • 2.­740
  • 2.­743
  • 2.­747
  • 2.­753
  • 2.­761
  • 2.­764
  • 2.­767
  • 2.­775
  • 2.­779
  • 2.­789
  • 2.­791
  • 2.­794
  • 2.­796
  • 2.­808-809
  • 2.­811
  • 2.­825
  • 2.­828
  • 2.­832
  • 2.­835
  • 2.­846
  • 2.­848
  • 2.­856
  • 2.­858
  • 2.­868
  • 2.­873
  • 2.­876
  • 2.­889
  • 2.­899
  • 2.­913
  • 2.­922
  • 2.­926
  • 2.­929
  • 2.­932
  • 2.­934
  • 2.­937
  • 2.­945
  • 2.­978-979
  • 2.­994
  • 2.­1028
  • 2.­1047
  • 2.­1059
  • 2.­1070-1071
  • 2.­1080
  • 2.­1083-1085
  • 2.­1094
  • 2.­1106
  • 2.­1118
  • 2.­1154
  • 2.­1157
  • 2.­1166-1167
  • 2.­1187
  • 2.­1196
  • 2.­1200
  • 2.­1203
  • 2.­1206
  • 2.­1208
  • 2.­1213
  • 2.­1221
  • 2.­1224
  • 2.­1227
  • 2.­1250
  • 2.­1285
  • 2.­1361-1362
  • 2.­1375
  • 2.­1377
  • 2.­1393
  • 2.­1411
  • 3.­111
  • 3.­277
  • 4.A.­270
  • 4.B.­174
  • 4.B.­483
  • 4.B.­893
  • 4.B.­953
  • 4.B.­1052
  • 4.B.­1054-1056
  • 4.B.­1071
  • 4.B.­1079
  • 4.B.­1081-1082
  • 4.B.­1087
  • 4.B.­1091
  • 4.B.­1093
  • 4.B.­1102
  • 4.B.­1105
  • 4.B.­1113
  • 4.B.­1129
  • 4.B.­1142
  • 4.B.­1149
  • 4.B.­1155-1157
  • 4.B.­1168
  • 4.B.­1171
  • 4.B.­1180-1181
  • 4.B.­1189
  • 4.B.­1194-1195
  • 4.B.­1221
  • 4.B.­1224
  • 4.B.­1350
  • 4.C.­42-44
  • 4.C.­47
  • 4.C.­49
  • 4.C.­73
  • 4.C.­75
  • 4.C.­77
  • 4.C.­115
  • 4.C.­211
  • 4.C.­213-214
  • 4.C.­218
  • 4.C.­221-222
  • 4.C.­254
  • 4.C.­257-258
  • 4.C.­260-261
  • 4.C.­263
  • 4.C.­270
  • 4.C.­272
  • 4.C.­480
  • 4.C.­488-489
  • 4.C.­502-513
  • 4.C.­515
  • 4.C.­517
  • 4.C.­529
  • 4.C.­533
  • 4.C.­1073
  • 4.C.­1095
  • 4.C.­1131
  • 4.C.­1160-1161
  • 4.C.­1234
  • 4.C.­1283-1284
  • 4.C.­1331
  • 4.C.­1368
  • 4.C.­1414
  • 4.C.­1473
  • 4.C.­1609
  • 4.C.­1611-1613
  • 4.C.­1615-1616
  • 4.C.­1648
  • 4.C.­1732
  • 4.C.­1739-1740
  • 4.C.­1796
  • 4.C.­1814
  • 4.C.­1888-1898
  • 4.C.­1976
  • 4.C.­2029-2037
  • 4.C.­2039
  • 4.C.­2051
  • 4.C.­2057
  • 4.C.­2078
  • 4.C.­2131
  • 4.C.­2156-2157
  • 4.C.­2159
  • 4.C.­2163
  • 4.C.­2196-2197
  • 4.C.­2225-2226
  • 4.C.­2228
  • 4.C.­2230
  • 4.C.­2232-2233
  • 4.C.­2235-2236
  • 4.C.­2240
  • 4.C.­2243
  • 4.C.­2290
  • 4.C.­2319-2324
  • 4.C.­2357
  • 4.C.­2370
  • 4.C.­2431
  • 4.C.­2545-2547
  • 4.C.­2556
  • 4.C.­2588
  • 4.C.­2603
  • 4.C.­2607
  • 4.C.­2616
  • 4.C.­2838-2839
  • 4.C.­2842
  • 4.C.­2856-2857
  • 4.C.­2875
  • 4.C.­2882
  • 4.C.­2930
  • 4.C.­2978
  • 4.C.­2985-2986
  • 4.C.­3010
  • 5.­277-278
  • 5.­361-362
  • g.­218
  • g.­1238
g.­846

Magadha

Wylie:
  • ma ga dhA
Tibetan:
  • མ་ག་དྷཱ།
Sanskrit:
  • magadha

Definition from the 84000 Glossary of Terms:

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

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

Located in 6 passages in the translation:

  • 4.B.­546
  • 5.­246
  • 5.­391
  • c.­5
  • g.­783
  • g.­1079
g.­851

Maitreya

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 11 passages in the translation:

  • 2.­113-114
  • 2.­162
  • 2.­234
  • 4.C.­1317-1320
  • 4.C.­2344
  • c.­4
  • g.­972
g.­871

Mañjuśrī

Wylie:
  • ’jam dpal
Tibetan:
  • འཇམ་དཔལ།
Sanskrit:
  • mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

Located in 1 passage in the translation:

  • c.­4
g.­874

māra

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

(1) A demonic being often bearing the epithet of the “Evil One” (pāpīyān, sdig can), sometimes said to be the principal deity in Heaven of Making Use of Others’ Emanations, the highest paradise in the desire realm; also one of the names of the god of desire, Kāma in the Vedic tradition. He is portrayed as attempting to prevent the Buddha’s enlightenment. In early soteriological religions, the principal deity in saṃsāra, such as Indra, would attempt to prevent anyone’s realization that would lead to such a liberation.

(2) The devas ruled over by Māra and assisting his attempts to prevent the Buddha’s enlightenment; they do not wish any being to escape from saṃsāra. More generally, they are symbolic of the defects within a person that prevent enlightenment. These four personifications are the māra of the sons of gods (devaputramāra, lha’i bu’i bdud), which is the distraction of pleasures; the māra of death (mṛtyumāra, ’chi bdag gi bdud); the māra of the aggregates (skandhamāra, phung po’i bdud), which is the body; and the māra of the afflictions (kleśamāra, nyon mongs pa’i bdud).

Located in 131 passages in the translation:

  • p.­6
  • 1.­9
  • 1.­80
  • 1.­82
  • 1.­116-118
  • 1.­121-122
  • 1.­124-125
  • 1.­146
  • 2.­5
  • 2.­30
  • 2.­36-37
  • 2.­48-49
  • 2.­113-114
  • 2.­125
  • 2.­141
  • 2.­147
  • 2.­161
  • 2.­229
  • 2.­231
  • 2.­272
  • 2.­310
  • 2.­347
  • 2.­370
  • 2.­450-451
  • 2.­572
  • 2.­706-707
  • 2.­711
  • 2.­782
  • 2.­952
  • 2.­954-956
  • 2.­1149-1150
  • 2.­1254
  • 2.­1256-1257
  • 2.­1285
  • 2.­1457
  • 2.­1477-1478
  • 3.­1
  • 3.­3-4
  • 3.­62
  • 3.­115
  • 3.­135
  • 3.­149
  • 3.­377-378
  • 4.A.­83
  • 4.A.­364
  • 4.A.­410-412
  • 4.B.­122
  • 4.B.­227-229
  • 4.B.­232
  • 4.B.­244
  • 4.B.­279
  • 4.B.­334
  • 4.B.­1144
  • 4.B.­1154
  • 4.B.­1166
  • 4.B.­1171
  • 4.B.­1173
  • 4.B.­1265
  • 4.B.­1343
  • 4.B.­1408
  • 4.C.­316
  • 4.C.­846
  • 4.C.­1037
  • 4.C.­1052
  • 4.C.­1084
  • 4.C.­1211
  • 4.C.­1324
  • 4.C.­1642
  • 4.C.­2427
  • 4.C.­2442-2443
  • 4.C.­2445-2447
  • 4.C.­2456
  • 4.C.­2459
  • 4.C.­2470
  • 4.C.­2477
  • 4.C.­2481
  • 4.C.­2490
  • 4.C.­2494-2495
  • 4.C.­2508
  • 4.C.­2510
  • 4.C.­2529-2530
  • 4.C.­2553
  • 4.C.­2568
  • 4.C.­2570-2572
  • 4.C.­2574
  • 4.C.­2738
  • 4.C.­2789
  • 4.C.­2801
  • 4.C.­3045
  • 5.­2
  • 5.­57
  • 5.­123
  • 5.­205
  • 5.­227
  • 5.­267-269
  • 5.­315
  • 5.­427
  • g.­202
  • g.­293
  • g.­396
  • g.­899
  • g.­1249
g.­886

mendicant

Wylie:
  • dge sbyong
Tibetan:
  • དགེ་སྦྱོང་།
Sanskrit:
  • śramaṇa

An ordained Buddhist practitioner. Pairs often with brahmin.

Located in 232 passages in the translation:

  • p.­3
  • p.­6
  • 1.­9
  • 1.­122-123
  • 1.­146
  • 2.­5-6
  • 2.­36
  • 2.­48
  • 2.­113
  • 2.­368
  • 2.­434
  • 2.­438
  • 2.­443
  • 2.­446
  • 2.­450
  • 2.­954
  • 2.­956
  • 2.­1149
  • 2.­1205
  • 2.­1255-1256
  • 2.­1282
  • 2.­1294
  • 2.­1298-1299
  • 2.­1338
  • 2.­1422
  • 3.­3
  • 3.­43
  • 3.­52
  • 3.­55
  • 3.­67-68
  • 3.­92
  • 3.­99
  • 3.­110
  • 3.­112
  • 3.­115
  • 3.­120
  • 3.­122-123
  • 3.­134
  • 3.­164
  • 3.­179
  • 3.­198
  • 3.­200-202
  • 3.­207
  • 3.­210
  • 3.­213
  • 3.­236
  • 3.­273
  • 3.­300
  • 3.­312-313
  • 3.­372
  • 3.­377
  • 4.A.­83
  • 4.A.­263
  • 4.A.­411
  • 4.B.­58
  • 4.B.­120
  • 4.B.­122
  • 4.B.­226-227
  • 4.B.­229
  • 4.B.­316
  • 4.B.­319
  • 4.B.­322
  • 4.B.­325
  • 4.B.­335
  • 4.B.­584
  • 4.B.­694
  • 4.B.­718
  • 4.B.­749
  • 4.B.­1073
  • 4.B.­1146
  • 4.B.­1157-1159
  • 4.B.­1162
  • 4.B.­1164
  • 4.B.­1169
  • 4.C.­99
  • 4.C.­101-102
  • 4.C.­815
  • 4.C.­846
  • 4.C.­910
  • 4.C.­930
  • 4.C.­1017
  • 4.C.­1045
  • 4.C.­1069
  • 4.C.­1299
  • 4.C.­1302
  • 4.C.­1320
  • 4.C.­1324
  • 4.C.­1360
  • 4.C.­1363-1364
  • 4.C.­1366
  • 4.C.­1376
  • 4.C.­1379
  • 4.C.­1383
  • 4.C.­1385-1389
  • 4.C.­1391
  • 4.C.­1394-1396
  • 4.C.­1410-1411
  • 4.C.­1416-1421
  • 4.C.­1424
  • 4.C.­1427-1429
  • 4.C.­1431-1432
  • 4.C.­1435
  • 4.C.­1437-1450
  • 4.C.­1472-1473
  • 4.C.­1479
  • 4.C.­1495-1498
  • 4.C.­1500
  • 4.C.­1510
  • 4.C.­1524
  • 4.C.­1541
  • 4.C.­1561
  • 4.C.­1574
  • 4.C.­1586
  • 4.C.­1919
  • 4.C.­1931
  • 4.C.­1943
  • 4.C.­2279
  • 4.C.­2428
  • 4.C.­2461-2462
  • 4.C.­2465
  • 4.C.­2497
  • 4.C.­2510
  • 4.C.­2640
  • 4.C.­2646
  • 4.C.­2650
  • 4.C.­2669-2671
  • 4.C.­2685
  • 4.C.­2704
  • 4.C.­2708
  • 4.C.­2731
  • 4.C.­2745-2746
  • 4.C.­2748
  • 4.C.­2750-2752
  • 4.C.­2755-2758
  • 4.C.­2778
  • 4.C.­2820
  • 4.C.­2822
  • 4.C.­2838
  • 4.C.­2842-2843
  • 4.C.­2849
  • 4.C.­2859
  • 4.C.­2861-2864
  • 4.C.­2874
  • 4.C.­2880-2884
  • 4.C.­2886-2888
  • 4.C.­2890
  • 4.C.­2904-2905
  • 4.C.­2907-2910
  • 4.C.­2918-2919
  • 4.C.­2922-2925
  • 4.C.­2928
  • 4.C.­2938-2939
  • 4.C.­3024
  • 5.­57
  • 5.­206
  • 5.­228
  • c.­1
  • n.­15
g.­936

Moving in Gatherings

Wylie:
  • tshogs pa rgyu ba
Tibetan:
  • ཚོགས་པ་རྒྱུ་བ།
Sanskrit:
  • —

One of the twenty-seven realms of the Heaven Free from Strife.

Located in 21 passages in the translation:

  • 4.C.­1010
  • 4.C.­1012
  • 4.C.­1015
  • 4.C.­1069
  • 4.C.­1183
  • 4.C.­1241
  • 4.C.­1248
  • 4.C.­1251
  • 4.C.­1254-1255
  • 4.C.­1296
  • 4.C.­1299
  • 4.C.­1317
  • 4.C.­1327-1328
  • 4.C.­1336
  • 4.C.­1579
  • 4.C.­1586-1587
  • 4.C.­1722
  • n.­398
g.­941

Moving in the Wink of an Eye

Wylie:
  • mig phye zhing ’gro ba btsums nas ’gro ba
Tibetan:
  • མིག་ཕྱེ་ཞིང་འགྲོ་བ་བཙུམས་ནས་འགྲོ་བ།
Sanskrit:
  • nimeṣonmeṣa­gatī

A realm in the Heaven of the Thirty-Three.

Located in 4 passages in the translation:

  • 4.B.­2
  • 4.B.­865
  • 4.B.­868
  • g.­431
g.­943

Moving Like the Moon

Wylie:
  • zla ba’i gnas ltar rgyu ba
Tibetan:
  • ཟླ་བའི་གནས་ལྟར་རྒྱུ་བ།
Sanskrit:
  • candrāyaṇacāra

A realm in the Heaven of the Thirty-Three. Also called Resembling the Full Moon.

Located in 5 passages in the translation:

  • 4.B.­719
  • 4.B.­723
  • n.­308
  • g.­453
  • g.­1099
g.­946

Moving on Springy Ground

Wylie:
  • dma’ ba dang mtho ba na rgyu ba
Tibetan:
  • དམའ་བ་དང་མཐོ་བ་ན་རྒྱུ་བ།
Sanskrit:
  • nimnonnatā­cāriṇī

A realm in the Heaven of the Thirty-Three.

Located in 6 passages in the translation:

  • 4.B.­2
  • 4.B.­467
  • 4.B.­469
  • 4.B.­471
  • g.­491
  • g.­602
g.­959

Nālandā

Wylie:
  • ba len+d+ra
Tibetan:
  • བ་ལེནྡྲ།
Sanskrit:
  • nālanda

A renowned monastic complex in India.

Located in 1 passage in the translation:

  • c.­3
g.­960

Nālati

Wylie:
  • na la ti
  • na lA ti
Tibetan:
  • ན་ལ་ཏི།
  • ན་ལཱ་ཏི།
Sanskrit:
  • nālati

A town in ancient India where this sūtra is taught.

Located in 12 passages in the translation:

  • s.­1
  • p.­2
  • p.­4-5
  • p.­9
  • 5.­1
  • 5.­37
  • 5.­57
  • 5.­123
  • 5.­206
  • 5.­228
  • 5.­427
g.­973

nirvāṇa

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

The ultimate cessation of suffering. Also translated here as “transcendence of suffering.”

Located in 9 passages in the translation:

  • 1.­119
  • 1.­132
  • 2.­84
  • 2.­1391
  • 4.B.­1256
  • 4.C.­99
  • 4.C.­126
  • g.­1243
  • g.­1347
g.­979

non-Buddhist

Wylie:
  • mu stegs can
Tibetan:
  • མུ་སྟེགས་ཅན།
Sanskrit:
  • tīrthika

Definition from the 84000 Glossary of Terms:

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

Located in 41 passages in the translation:

  • s.­1
  • p.­2-5
  • p.­8
  • 1.­9
  • 1.­25
  • 2.­233
  • 2.­956-957
  • 2.­959
  • 2.­1135
  • 3.­4
  • 3.­39
  • 3.­128-129
  • 3.­170
  • 3.­172
  • 3.­353
  • 4.A.­404
  • 4.A.­408
  • 4.A.­422
  • 4.B.­257
  • 4.B.­838
  • 4.B.­906
  • 4.B.­981
  • 4.C.­1030
  • 4.C.­1042
  • 4.C.­1045
  • 4.C.­1268
  • 4.C.­1511
  • 4.C.­1949
  • 4.C.­1964
  • 4.C.­3036
  • 5.­102
  • 5.­247
  • 5.­267
  • n.­15
  • g.­555
  • g.­1135
g.­993

Pair of Śāla Trees

Wylie:
  • shing sA la zung
Tibetan:
  • ཤིང་སཱ་ལ་ཟུང་།
Sanskrit:
  • yamanaśālā

A realm in the Heaven of the Thirty-Three.

Located in 10 passages in the translation:

  • 4.B.­2
  • 4.B.­754
  • 4.B.­758
  • 4.B.­769
  • 4.B.­774
  • 4.B.­779
  • 4.B.­864
  • g.­215
  • g.­278
  • g.­873
g.­997

paṇḍita

Wylie:
  • paN+Di ta
Tibetan:
  • པཎྜི་ཏ།
Sanskrit:
  • paṇḍita

An accomplished scholar.

Located in 9 passages in the translation:

  • i.­5
  • c.­3-5
  • g.­2
  • g.­18
  • g.­1137
  • g.­1144
  • g.­1421
g.­1005

Part of the Assembly

Wylie:
  • ris mthun pa
Tibetan:
  • རིས་མཐུན་པ།
Sanskrit:
  • nikāyabhāginī

A realm in the Heaven of the Thirty-Three.

Located in 10 passages in the translation:

  • 4.B.­2
  • 4.B.­999
  • 4.B.­1003
  • 4.B.­1037-1038
  • 4.B.­1050
  • 4.B.­1056
  • 4.B.­1263
  • g.­274
  • g.­1296
g.­1010

Patshap

Wylie:
  • pa tshab
Tibetan:
  • པ་ཚབ།
Sanskrit:
  • —

The name of a Tibetan family to which belonged the renowned translator Patshap Nyima Drakpa.

Located in 1 passage in the translation:

  • c.­7
g.­1011

Patshap Tsultrim Gyaltsen

Wylie:
  • pa tshab tshul khrims rgyal mtshan
Tibetan:
  • པ་ཚབ་ཚུལ་ཁྲིམས་རྒྱལ་མཚན།
Sanskrit:
  • —

The primary translator of this scripture.

Located in 4 passages in the translation:

  • i.­4-5
  • c.­7-8
g.­1079

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 4 passages in the translation:

  • s.­1
  • p.­2
  • p.­5
  • p.­8
g.­1083

Rāmapāla

Wylie:
  • ne bai pA la
  • rA ma phA la
Tibetan:
  • ནེ་བཻ་པཱ་ལ།
  • རཱ་མ་ཕཱ་ལ།
Sanskrit:
  • rāmapāla

(1) A king of the Pāla dynasty who ruled from 1077–1120 ᴄᴇ (rA ma phA la). (2) The alternate spelling, ne bai pA la, is tentatively identified to be the very same king of the Pāla dynasty. See n.­640.

Located in 5 passages in the translation:

  • i.­5
  • c.­3
  • c.­7
  • n.­640
  • g.­706
g.­1089

reality

Wylie:
  • de nyid
  • de kho na nyid
Tibetan:
  • དེ་ཉིད།
  • དེ་ཁོ་ན་ཉིད།
Sanskrit:
  • tattva

Literally “thatness.” This term refers to the ultimate nature of things, the way things are in reality.

Note that the term “reality” has also been used to render terms of similar meaning such as yang dag nyid and others.

Located in 134 passages in the translation:

  • p.­7
  • 2.­30
  • 2.­34
  • 2.­72
  • 2.­92
  • 2.­111
  • 2.­113
  • 2.­115
  • 2.­137
  • 2.­140-141
  • 2.­161
  • 2.­166-167
  • 2.­174
  • 2.­176
  • 2.­179
  • 2.­190
  • 2.­196
  • 2.­234
  • 2.­255
  • 2.­257
  • 2.­278
  • 2.­295
  • 2.­326
  • 2.­347
  • 2.­694
  • 2.­724
  • 2.­804
  • 2.­960
  • 2.­1242-1243
  • 2.­1252
  • 2.­1258
  • 2.­1272
  • 3.­1
  • 3.­26
  • 3.­123
  • 3.­138
  • 3.­300
  • 3.­377
  • 4.A.­88
  • 4.A.­200
  • 4.A.­234
  • 4.A.­258
  • 4.B.­487
  • 4.B.­525
  • 4.B.­742
  • 4.B.­816
  • 4.B.­907
  • 4.B.­911
  • 4.B.­917
  • 4.B.­919
  • 4.B.­924
  • 4.B.­931
  • 4.B.­937
  • 4.B.­1073
  • 4.B.­1086
  • 4.B.­1102
  • 4.B.­1190-1191
  • 4.B.­1218
  • 4.B.­1242
  • 4.B.­1264
  • 4.B.­1292
  • 4.B.­1408
  • 4.C.­2
  • 4.C.­39
  • 4.C.­81
  • 4.C.­224
  • 4.C.­404
  • 4.C.­561
  • 4.C.­598
  • 4.C.­660
  • 4.C.­662
  • 4.C.­681
  • 4.C.­706
  • 4.C.­787
  • 4.C.­913
  • 4.C.­962
  • 4.C.­1053-1054
  • 4.C.­1060
  • 4.C.­1097
  • 4.C.­1106
  • 4.C.­1189
  • 4.C.­1192
  • 4.C.­1215
  • 4.C.­1360
  • 4.C.­1388
  • 4.C.­1390
  • 4.C.­1392
  • 4.C.­1433
  • 4.C.­1435
  • 4.C.­1450-1451
  • 4.C.­1548
  • 4.C.­1738
  • 4.C.­1750
  • 4.C.­1865
  • 4.C.­1894
  • 4.C.­1968
  • 4.C.­1977
  • 4.C.­1996
  • 4.C.­2039
  • 4.C.­2055
  • 4.C.­2111
  • 4.C.­2363
  • 4.C.­2451
  • 4.C.­2483
  • 4.C.­2558
  • 4.C.­2585
  • 4.C.­2637
  • 4.C.­2649
  • 4.C.­2864
  • 4.C.­2908-2910
  • 4.C.­2914-2915
  • 4.C.­2920
  • 4.C.­2923
  • 4.C.­2925
  • 4.C.­2963
  • 4.C.­3036
  • 4.C.­3041-3042
  • 4.C.­3049
  • 4.C.­3063
  • 5.­204
  • 5.­315
  • 5.­342
  • 5.­426
  • g.­1224
g.­1099

Resembling the Full Moon

Wylie:
  • zla ba’i gnas ltar nya ba
Tibetan:
  • ཟླ་བའི་གནས་ལྟར་ཉ་བ།
Sanskrit:
  • —

A realm in the Heaven of the Thirty-Three. Also called Moving Like the Moon.

Located in 3 passages in the translation:

  • 4.B.­2
  • n.­308
  • g.­943
g.­1107

ripening

Wylie:
  • rnam par smin pa
Tibetan:
  • རྣམ་པར་སྨིན་པ།
Sanskrit:
  • vipāka

The resultant maturation of karmic actions and the manifestation of their effects. See also n.­60.

Located in 493 passages in the translation:

  • s.­1
  • p.­6
  • p.­10
  • 1.­5
  • 1.­9
  • 1.­15-16
  • 1.­19
  • 1.­22-25
  • 1.­37
  • 1.­40
  • 1.­55
  • 1.­74
  • 1.­78
  • 1.­97
  • 1.­120
  • 2.­4
  • 2.­137
  • 2.­221
  • 2.­227-231
  • 2.­233
  • 2.­235-236
  • 2.­243
  • 2.­249
  • 2.­267-269
  • 2.­274
  • 2.­285
  • 2.­294
  • 2.­305
  • 2.­308-309
  • 2.­311
  • 2.­314
  • 2.­317
  • 2.­325
  • 2.­338
  • 2.­346
  • 2.­365-366
  • 2.­369
  • 2.­371
  • 2.­390
  • 2.­392
  • 2.­395
  • 2.­408
  • 2.­410
  • 2.­422
  • 2.­430-431
  • 2.­449-450
  • 2.­452
  • 2.­477-478
  • 2.­482
  • 2.­486
  • 2.­492
  • 2.­500
  • 2.­504
  • 2.­507
  • 2.­510
  • 2.­514-515
  • 2.­518
  • 2.­521
  • 2.­524
  • 2.­527
  • 2.­531
  • 2.­534
  • 2.­537
  • 2.­540
  • 2.­542
  • 2.­566
  • 2.­570-571
  • 2.­573
  • 2.­606
  • 2.­610
  • 2.­613
  • 2.­616
  • 2.­619-620
  • 2.­622
  • 2.­626
  • 2.­630
  • 2.­635
  • 2.­639
  • 2.­642
  • 2.­645
  • 2.­649
  • 2.­653
  • 2.­680
  • 2.­697
  • 2.­702
  • 2.­705
  • 2.­708
  • 2.­711
  • 2.­713
  • 2.­717
  • 2.­721
  • 2.­725
  • 2.­731
  • 2.­734
  • 2.­738
  • 2.­742
  • 2.­745
  • 2.­749
  • 2.­752
  • 2.­755
  • 2.­759
  • 2.­763
  • 2.­766
  • 2.­769
  • 2.­773
  • 2.­777
  • 2.­781
  • 2.­819
  • 2.­826
  • 2.­838
  • 2.­871
  • 2.­874-875
  • 2.­888
  • 2.­893
  • 2.­896
  • 2.­906
  • 2.­912
  • 2.­915
  • 2.­919
  • 2.­921
  • 2.­925
  • 2.­931
  • 2.­936
  • 2.­941
  • 2.­944
  • 2.­947
  • 2.­951
  • 2.­956
  • 2.­961-962
  • 2.­968
  • 2.­1077
  • 2.­1084
  • 2.­1094
  • 2.­1107
  • 2.­1121
  • 2.­1133
  • 2.­1151
  • 2.­1156
  • 2.­1160
  • 2.­1164
  • 2.­1178
  • 2.­1182
  • 2.­1184
  • 2.­1189
  • 2.­1194
  • 2.­1198-1199
  • 2.­1202
  • 2.­1205
  • 2.­1211
  • 2.­1216-1217
  • 2.­1220
  • 2.­1223
  • 2.­1226
  • 2.­1231
  • 2.­1233
  • 2.­1252
  • 2.­1254-1256
  • 2.­1259
  • 2.­1281
  • 2.­1283-1284
  • 2.­1286-1288
  • 2.­1291
  • 2.­1297
  • 2.­1299
  • 2.­1301
  • 2.­1304
  • 2.­1306
  • 2.­1310
  • 2.­1313
  • 2.­1326
  • 2.­1328
  • 2.­1331
  • 2.­1334
  • 2.­1336
  • 2.­1338
  • 2.­1341
  • 2.­1344
  • 2.­1346
  • 2.­1349
  • 2.­1351
  • 2.­1354
  • 2.­1357
  • 2.­1361
  • 2.­1386
  • 2.­1390
  • 2.­1396
  • 2.­1401
  • 2.­1404
  • 2.­1407
  • 2.­1409
  • 2.­1422
  • 2.­1431-1432
  • 2.­1435
  • 2.­1439
  • 2.­1461
  • 2.­1471
  • 2.­1474
  • 2.­1477
  • 2.­1479-1480
  • 3.­6
  • 3.­10-17
  • 3.­20
  • 3.­23
  • 3.­25-27
  • 3.­29
  • 3.­38
  • 3.­40
  • 3.­45
  • 3.­47
  • 3.­49-50
  • 3.­53-61
  • 3.­72
  • 3.­79
  • 3.­83
  • 3.­90-91
  • 3.­93-94
  • 3.­109
  • 3.­112
  • 3.­115-116
  • 3.­123-124
  • 3.­127-129
  • 3.­132
  • 3.­162-163
  • 3.­180-181
  • 3.­183-184
  • 3.­194-196
  • 4.­1-2
  • 4.A.­6
  • 4.A.­9-10
  • 4.A.­15
  • 4.A.­46
  • 4.A.­54
  • 4.A.­59
  • 4.A.­63
  • 4.A.­70
  • 4.A.­89
  • 4.A.­93
  • 4.A.­98
  • 4.A.­102
  • 4.A.­108
  • 4.A.­132
  • 4.A.­134
  • 4.A.­137-138
  • 4.A.­158
  • 4.A.­163
  • 4.A.­183
  • 4.A.­187
  • 4.A.­202
  • 4.A.­205
  • 4.A.­217
  • 4.A.­221
  • 4.A.­224
  • 4.A.­227
  • 4.A.­247
  • 4.A.­260
  • 4.A.­263
  • 4.A.­266-267
  • 4.A.­270
  • 4.A.­276
  • 4.A.­280-281
  • 4.A.­299
  • 4.A.­304
  • 4.A.­312
  • 4.A.­332
  • 4.A.­339
  • 4.A.­346
  • 4.A.­372
  • 4.A.­378
  • 4.A.­382
  • 4.A.­399
  • 4.A.­403
  • 4.A.­407
  • 4.A.­417
  • 4.B.­3
  • 4.B.­15
  • 4.B.­128
  • 4.B.­146
  • 4.B.­154
  • 4.B.­158-159
  • 4.B.­195
  • 4.B.­205
  • 4.B.­215
  • 4.B.­224-225
  • 4.B.­235
  • 4.B.­263
  • 4.B.­294
  • 4.B.­319
  • 4.B.­321
  • 4.B.­339
  • 4.B.­343
  • 4.B.­367
  • 4.B.­396
  • 4.B.­413-414
  • 4.B.­425
  • 4.B.­451
  • 4.B.­467
  • 4.B.­476
  • 4.B.­492
  • 4.B.­501
  • 4.B.­504
  • 4.B.­525
  • 4.B.­543
  • 4.B.­546
  • 4.B.­552
  • 4.B.­556
  • 4.B.­559
  • 4.B.­584
  • 4.B.­596
  • 4.B.­693
  • 4.B.­719
  • 4.B.­754
  • 4.B.­767
  • 4.B.­781
  • 4.B.­792
  • 4.B.­851
  • 4.B.­865
  • 4.B.­895
  • 4.B.­925
  • 4.B.­939
  • 4.B.­999
  • 4.B.­1004
  • 4.B.­1134
  • 4.B.­1222
  • 4.B.­1264
  • 4.B.­1294
  • 4.B.­1301
  • 4.B.­1327
  • 4.B.­1375
  • 4.B.­1394
  • 4.C.­2
  • 4.C.­13
  • 4.C.­163
  • 4.C.­171
  • 4.C.­180
  • 4.C.­274
  • 4.C.­322
  • 4.C.­336
  • 4.C.­423
  • 4.C.­537
  • 4.C.­551-552
  • 4.C.­557
  • 4.C.­559
  • 4.C.­598
  • 4.C.­610
  • 4.C.­670
  • 4.C.­708
  • 4.C.­713
  • 4.C.­723
  • 4.C.­846
  • 4.C.­870
  • 4.C.­918
  • 4.C.­1121
  • 4.C.­1183
  • 4.C.­1191
  • 4.C.­1243
  • 4.C.­1267
  • 4.C.­1299
  • 4.C.­1302
  • 4.C.­1430
  • 4.C.­1591
  • 4.C.­1653
  • 4.C.­1701
  • 4.C.­1711
  • 4.C.­1716
  • 4.C.­1730
  • 4.C.­1756
  • 4.C.­1800
  • 4.C.­1823
  • 4.C.­1825
  • 4.C.­1841
  • 4.C.­1882
  • 4.C.­1889
  • 4.C.­1912
  • 4.C.­1918
  • 4.C.­1932
  • 4.C.­1941
  • 4.C.­1948
  • 4.C.­1951
  • 4.C.­1959-1960
  • 4.C.­1962-1964
  • 4.C.­1966-1968
  • 4.C.­1978
  • 4.C.­2023
  • 4.C.­2347
  • 4.C.­2364
  • 4.C.­2484
  • 4.C.­2493
  • 4.C.­2577
  • 4.C.­2742
  • 4.C.­2746-2747
  • 4.C.­2952-2953
  • 4.C.­2988
  • 4.C.­3026
  • 4.C.­3029
  • 4.C.­3039-3041
  • 4.C.­3089
  • 4.C.­3091
  • 5.­32
  • 5.­262
  • 5.­343
  • 5.­346
  • 5.­366
  • 5.­371-372
  • 5.­375
  • 5.­378
  • 5.­380
  • 5.­394
  • 5.­403
  • 5.­416-418
  • n.­35
  • n.­60
  • g.­15
  • g.­1309
g.­1133

Śakra

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

Definition from the 84000 Glossary of Terms:

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

In this text:

Also mentioned in this text as Kauśika and as Indra.

Located in 336 passages in the translation:

  • i.­2
  • 1.­80
  • 1.­82
  • 1.­94
  • 1.­99
  • 1.­146-147
  • 2.­6
  • 2.­37
  • 2.­48
  • 2.­113
  • 2.­234
  • 3.­71
  • 3.­136-137
  • 3.­161
  • 3.­173
  • 3.­184
  • 3.­248
  • 3.­271
  • 3.­284
  • 3.­286
  • 3.­288-290
  • 3.­292-297
  • 3.­299
  • 3.­301-305
  • 3.­311
  • 3.­313-314
  • 3.­328
  • 3.­330-331
  • 3.­341
  • 3.­345-363
  • 3.­369
  • 3.­371
  • 4.A.­211-212
  • 4.A.­401
  • 4.B.­5
  • 4.B.­10-13
  • 4.B.­16
  • 4.B.­21-22
  • 4.B.­29-36
  • 4.B.­38-40
  • 4.B.­46-51
  • 4.B.­53-60
  • 4.B.­65
  • 4.B.­67
  • 4.B.­77-78
  • 4.B.­90-92
  • 4.B.­96-101
  • 4.B.­103-104
  • 4.B.­106
  • 4.B.­108-115
  • 4.B.­119-127
  • 4.B.­141
  • 4.B.­166
  • 4.B.­185-187
  • 4.B.­189-192
  • 4.B.­212-213
  • 4.B.­232
  • 4.B.­244
  • 4.B.­246
  • 4.B.­248
  • 4.B.­258-261
  • 4.B.­267-268
  • 4.B.­308
  • 4.B.­311
  • 4.B.­317
  • 4.B.­325-331
  • 4.B.­334-337
  • 4.B.­431
  • 4.B.­439-440
  • 4.B.­442-443
  • 4.B.­447-448
  • 4.B.­553-554
  • 4.B.­579-582
  • 4.B.­590-592
  • 4.B.­606
  • 4.B.­627
  • 4.B.­657-658
  • 4.B.­660-662
  • 4.B.­675-677
  • 4.B.­688-689
  • 4.B.­759-760
  • 4.B.­769
  • 4.B.­774-783
  • 4.B.­785
  • 4.B.­787
  • 4.B.­789
  • 4.B.­791
  • 4.B.­794-795
  • 4.B.­808-810
  • 4.B.­812-813
  • 4.B.­815-816
  • 4.B.­826-827
  • 4.B.­829-830
  • 4.B.­841-845
  • 4.B.­847
  • 4.B.­849-850
  • 4.B.­852
  • 4.B.­858-859
  • 4.B.­864
  • 4.B.­964-967
  • 4.B.­982
  • 4.B.­984-988
  • 4.B.­998
  • 4.B.­1036-1042
  • 4.B.­1045
  • 4.B.­1047
  • 4.B.­1049-1052
  • 4.B.­1071-1074
  • 4.B.­1076-1080
  • 4.B.­1082
  • 4.B.­1085-1086
  • 4.B.­1115
  • 4.B.­1126-1127
  • 4.B.­1157
  • 4.B.­1172
  • 4.B.­1180-1182
  • 4.B.­1190
  • 4.B.­1215
  • 4.B.­1217
  • 4.B.­1220-1222
  • 4.B.­1225
  • 4.B.­1233
  • 4.B.­1255
  • 4.B.­1258
  • 4.B.­1262
  • 4.B.­1277-1282
  • 4.B.­1292
  • 4.B.­1334
  • 4.B.­1339-1341
  • 4.B.­1372-1373
  • 4.B.­1380
  • 4.B.­1388
  • 4.B.­1390
  • 4.B.­1394
  • 4.C.­5
  • 4.C.­29
  • 4.C.­201
  • 4.C.­306
  • 4.C.­1126
  • 4.C.­1256-1257
  • 4.C.­1259
  • 4.C.­1262
  • 4.C.­1319
  • 4.C.­2201
  • 4.C.­2214
  • 5.­268
  • 5.­295
  • g.­35
  • g.­147
  • g.­247
  • g.­355
  • g.­403
  • g.­682
  • g.­766
  • g.­879
  • g.­1129
  • g.­1258
  • g.­1259
g.­1134

Śākya

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

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • p.­7
  • g.­1136
g.­1136

Śākyamuni

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

Definition from the 84000 Glossary of Terms:

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

Located in 11 passages in the translation:

  • i.­1
  • 4.C.­133-134
  • 4.C.­1261
  • 4.C.­1266
  • 4.C.­1268
  • g.­284
  • g.­666
  • g.­851
  • g.­1134
  • g.­1338
g.­1137

Śakyarakṣita

Wylie:
  • shAkya rak+Shi ta
Tibetan:
  • ཤཱཀྱ་རཀྵི་ཏ།
Sanskrit:
  • śakyarakṣita

An Indian paṇḍita involved in translating this sūtra.

Located in 3 passages in the translation:

  • i.­5
  • c.­4-5
g.­1141

saṃsāra

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

See cyclic existence.

Located in 6 passages in the translation:

  • i.­1
  • i.­3
  • 4.B.­1319
  • g.­26
  • g.­874
  • g.­1456
g.­1144

Śāntākaragupta

Wylie:
  • shAn+ta A ka ra gup+ta
Tibetan:
  • ཤཱནྟ་ཨཱ་ཀ་ར་གུཔྟ།
Sanskrit:
  • śāntākaragupta

An Indian paṇḍita involved in translating this sūtra.

Located in 2 passages in the translation:

  • i.­5
  • c.­4
g.­1147

Śāradvatīputra

Wylie:
  • sha ra dwa ti’i bu
Tibetan:
  • ཤ་ར་དྭ་ཏིའི་བུ།
Sanskrit:
  • śāradvatīputra

More widely known as Śāriputra‍—the contracted version of his name‍—he was one of the Buddha’s foremost hearer disciples. Renowned for his pure discipline and unparalleled knowledge of the teachings.

Located in 5 passages in the translation:

  • s.­1
  • p.­2
  • p.­4-5
  • n.­15
g.­1161

seven branches of awakening

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

The seven factors that constitute the path of seeing, namely: mindfulness, investigation, diligence, joy, agility, absorption, and equanimity. These are further explained in this text; see 4.B.­1097–4.B.­1101.

Located in 5 passages in the translation:

  • 2.­710
  • 4.B.­1080
  • 4.B.­1097
  • 4.B.­1100
  • g.­1322
g.­1166

sexual misconduct

Wylie:
  • ’dod pas log par g.yem pa
Tibetan:
  • འདོད་པས་ལོག་པར་གཡེམ་པ།
Sanskrit:
  • kāma­mithyā­caryā

The third among the three physical misdeeds.

Located in 156 passages in the translation:

  • i.­8
  • 1.­1
  • 1.­7-8
  • 1.­24
  • 1.­44-45
  • 1.­83-84
  • 1.­118
  • 2.­119
  • 2.­367
  • 2.­371
  • 2.­373
  • 2.­377
  • 2.­379
  • 2.­389
  • 2.­391-392
  • 2.­394
  • 2.­396
  • 2.­398
  • 2.­400-401
  • 2.­403-404
  • 2.­410
  • 2.­415
  • 2.­417
  • 2.­429
  • 2.­432
  • 2.­434
  • 2.­438
  • 2.­443
  • 2.­452
  • 2.­478
  • 2.­483
  • 2.­485-486
  • 2.­500
  • 2.­504
  • 2.­507
  • 2.­510
  • 2.­514
  • 2.­518
  • 2.­521
  • 2.­524
  • 2.­527
  • 2.­531
  • 2.­534
  • 2.­537
  • 2.­540
  • 2.­570
  • 2.­573-574
  • 2.­583
  • 2.­603
  • 2.­606
  • 2.­613
  • 2.­616
  • 2.­619
  • 2.­622
  • 2.­626
  • 2.­630
  • 2.­635
  • 2.­639
  • 2.­642
  • 2.­645
  • 2.­649
  • 2.­653
  • 2.­680
  • 2.­697
  • 2.­702
  • 2.­712-713
  • 2.­721
  • 2.­725
  • 2.­731
  • 2.­734
  • 2.­738
  • 2.­749
  • 2.­752
  • 2.­755
  • 2.­759
  • 2.­763
  • 2.­766
  • 2.­769
  • 2.­773
  • 2.­777
  • 2.­783
  • 2.­826
  • 2.­830
  • 2.­833
  • 2.­837
  • 2.­850
  • 2.­871
  • 2.­875
  • 2.­888
  • 2.­893
  • 2.­896
  • 2.­906
  • 2.­912
  • 2.­915
  • 2.­919
  • 2.­921
  • 2.­925
  • 2.­931
  • 2.­936
  • 2.­941
  • 2.­944
  • 2.­947
  • 2.­1011
  • 2.­1060
  • 4.A.­128
  • 4.A.­415-416
  • 4.B.­847
  • 4.B.­877
  • 4.C.­2-3
  • 4.C.­14-15
  • 4.C.­180
  • 4.C.­274
  • 4.C.­337
  • 4.C.­423
  • 4.C.­538
  • 4.C.­599
  • 4.C.­1019
  • 4.C.­1069
  • 4.C.­1243
  • 4.C.­1289
  • 4.C.­1591-1592
  • 4.C.­1653
  • 4.C.­1756
  • 4.C.­1842
  • 4.C.­1960
  • 4.C.­1962
  • 4.C.­2023-2024
  • 4.C.­2347-2348
  • 4.C.­2458
  • 4.C.­2577
  • 4.C.­2687
  • 4.C.­2952-2953
  • 4.C.­2958
  • 4.C.­3089-3090
  • 5.­32
  • 5.­161
  • 5.­377
  • g.­444
  • g.­1310
g.­1167

Shaded by Garlands

Wylie:
  • ’phreng ba’i grib ma
Tibetan:
  • འཕྲེང་བའི་གྲིབ་མ།
Sanskrit:
  • mālācchāyā

A realm in the Heaven of the Thirty-Three and the name of a tree that grows there.

Located in 7 passages in the translation:

  • 4.B.­2
  • 4.B.­451
  • 4.B.­456
  • g.­348
  • g.­496
  • g.­1253
  • g.­1369
g.­1171

Shang Buchikpa

Wylie:
  • zhang bu gcig pa
Tibetan:
  • ཞང་བུ་གཅིག་པ།
Sanskrit:
  • —

An assistant translator and editor of this scripture.

Located in 2 passages in the translation:

  • i.­5
  • c.­8
g.­1173

Sherap Ö

Wylie:
  • shes rab ’od
Tibetan:
  • ཤེས་རབ་འོད།
Sanskrit:
  • —

An assistant translator and editor of this scripture.

Located in 2 passages in the translation:

  • i.­5
  • c.­8
g.­1191

six perfections

Wylie:
  • pha rol tu phyin pa drug
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག
Sanskrit:
  • ṣaṭpāramitā

The six practices of the bodhisattva path: generosity (Tib. sbyin pa; Skt. dāna), discipline (Tib. tshul khrims; Skt. śīla), patience (Tib. bzod pa; Skt. kṣānti), diligence (Tib. brtson ’grus; Skt. vīrya), concentration (Tib. bsam gtan; Skt. dhyāna), and insight (Tib. shes rab; Skt. prajñā).

Located in 4 passages in the translation:

  • 4.C.­1587
  • 4.C.­2816
  • g.­196
  • g.­692
g.­1209

solitary buddha

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

An individual who attains a certain level of realization and liberation (different in some respects from those of an arhat and well short of those of a buddha) through understanding the nature of interdependent origination, without relying upon a teacher in that lifetime.

Located in 20 passages in the translation:

  • p.­1
  • 1.­5
  • 1.­79
  • 2.­576
  • 2.­1164
  • 2.­1202
  • 4.B.­676
  • 4.B.­792
  • 4.C.­917
  • 4.C.­1243
  • 4.C.­1286
  • 4.C.­1447
  • 4.C.­2344
  • 4.C.­2427
  • 4.C.­2683
  • 5.­267
  • 5.­383-385
  • g.­1335
g.­1238

starving spirit

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 533 passages in the translation:

  • 1.­20
  • 1.­23-24
  • 1.­26-34
  • 1.­37
  • 1.­40
  • 1.­53
  • 1.­76
  • 1.­81
  • 1.­114
  • 1.­120
  • 2.­61
  • 2.­121
  • 2.­131
  • 2.­136
  • 2.­177
  • 2.­214
  • 2.­219
  • 2.­228
  • 2.­230
  • 2.­233
  • 2.­240
  • 2.­245-246
  • 2.­248
  • 2.­264-266
  • 2.­268
  • 2.­313
  • 2.­316
  • 2.­320
  • 2.­349
  • 2.­362
  • 2.­377
  • 2.­389
  • 2.­391
  • 2.­393
  • 2.­395
  • 2.­398
  • 2.­400
  • 2.­403
  • 2.­406
  • 2.­409
  • 2.­416
  • 2.­428
  • 2.­431
  • 2.­433
  • 2.­437
  • 2.­442
  • 2.­445
  • 2.­448
  • 2.­477
  • 2.­481
  • 2.­485
  • 2.­499
  • 2.­503
  • 2.­506
  • 2.­509
  • 2.­513
  • 2.­517
  • 2.­520
  • 2.­523
  • 2.­526
  • 2.­530
  • 2.­533
  • 2.­536
  • 2.­539
  • 2.­548
  • 2.­569
  • 2.­576
  • 2.­583
  • 2.­605
  • 2.­609
  • 2.­612
  • 2.­615
  • 2.­618
  • 2.­621
  • 2.­625
  • 2.­629
  • 2.­634
  • 2.­638
  • 2.­641
  • 2.­644
  • 2.­648
  • 2.­652
  • 2.­679
  • 2.­696
  • 2.­701
  • 2.­704
  • 2.­720
  • 2.­723
  • 2.­733
  • 2.­737
  • 2.­741
  • 2.­744
  • 2.­748
  • 2.­751
  • 2.­754
  • 2.­758
  • 2.­762
  • 2.­765
  • 2.­768
  • 2.­772
  • 2.­776
  • 2.­780
  • 2.­870
  • 2.­874
  • 2.­892
  • 2.­895
  • 2.­905
  • 2.­910-911
  • 2.­914
  • 2.­918
  • 2.­920
  • 2.­930
  • 2.­940
  • 2.­943
  • 2.­946
  • 2.­950
  • 2.­1141
  • 2.­1144
  • 2.­1155
  • 2.­1158
  • 2.­1162
  • 2.­1177
  • 2.­1182-1183
  • 2.­1188
  • 2.­1192
  • 2.­1198
  • 2.­1201
  • 2.­1204
  • 2.­1214
  • 2.­1219
  • 2.­1222
  • 2.­1225
  • 2.­1251
  • 2.­1261
  • 2.­1264-1265
  • 2.­1282-1289
  • 2.­1291
  • 2.­1293-1306
  • 2.­1308
  • 2.­1310-1313
  • 2.­1315-1316
  • 2.­1318
  • 2.­1323-1331
  • 2.­1333-1338
  • 2.­1340-1344
  • 2.­1346-1347
  • 2.­1349-1352
  • 2.­1354-1358
  • 2.­1360-1362
  • 2.­1378
  • 2.­1386-1387
  • 2.­1389
  • 2.­1397-1398
  • 2.­1401-1410
  • 2.­1414
  • 2.­1421-1422
  • 2.­1428
  • 2.­1431-1435
  • 2.­1438-1439
  • 2.­1446
  • 2.­1458-1462
  • 2.­1464
  • 2.­1468-1471
  • 2.­1473-1479
  • 2.­1481-1482
  • 3.­1
  • 3.­6
  • 3.­27
  • 3.­29-31
  • 3.­62
  • 3.­131
  • 4.­1
  • 4.A.­53
  • 4.A.­58
  • 4.A.­69
  • 4.A.­77
  • 4.A.­79
  • 4.A.­82
  • 4.A.­85
  • 4.A.­88
  • 4.A.­92
  • 4.A.­97
  • 4.A.­101
  • 4.A.­107
  • 4.A.­131
  • 4.A.­133
  • 4.A.­136
  • 4.A.­157
  • 4.A.­162
  • 4.A.­182
  • 4.A.­201
  • 4.A.­204
  • 4.A.­207
  • 4.A.­210
  • 4.A.­216
  • 4.A.­220
  • 4.A.­223
  • 4.A.­246
  • 4.A.­259
  • 4.A.­262
  • 4.A.­265
  • 4.A.­269
  • 4.A.­275
  • 4.A.­279
  • 4.A.­298
  • 4.A.­303
  • 4.A.­311
  • 4.A.­331
  • 4.A.­338
  • 4.A.­345
  • 4.A.­377
  • 4.A.­381
  • 4.A.­398
  • 4.A.­402
  • 4.A.­406
  • 4.B.­101-103
  • 4.B.­106
  • 4.B.­115
  • 4.B.­128
  • 4.B.­153
  • 4.B.­158
  • 4.B.­194
  • 4.B.­204
  • 4.B.­214
  • 4.B.­234
  • 4.B.­262
  • 4.B.­314-316
  • 4.B.­320
  • 4.B.­338
  • 4.B.­359
  • 4.B.­366
  • 4.B.­395
  • 4.B.­405
  • 4.B.­412
  • 4.B.­424
  • 4.B.­450
  • 4.B.­466
  • 4.B.­500
  • 4.B.­504
  • 4.B.­524
  • 4.B.­542
  • 4.B.­583
  • 4.B.­692
  • 4.B.­715
  • 4.B.­718
  • 4.B.­748
  • 4.B.­753
  • 4.B.­783
  • 4.B.­814
  • 4.B.­845-850
  • 4.B.­864
  • 4.B.­877
  • 4.B.­894
  • 4.B.­938
  • 4.B.­987
  • 4.B.­998
  • 4.B.­1029
  • 4.B.­1072
  • 4.B.­1079
  • 4.B.­1113
  • 4.B.­1209
  • 4.B.­1211-1212
  • 4.B.­1238
  • 4.B.­1244
  • 4.B.­1249
  • 4.B.­1253
  • 4.B.­1293
  • 4.B.­1300
  • 4.B.­1326
  • 4.B.­1355
  • 4.B.­1374
  • 4.B.­1393
  • 4.C.­105-106
  • 4.C.­115
  • 4.C.­117
  • 4.C.­170
  • 4.C.­179
  • 4.C.­235-236
  • 4.C.­263
  • 4.C.­270
  • 4.C.­273
  • 4.C.­334
  • 4.C.­394
  • 4.C.­422
  • 4.C.­511
  • 4.C.­535
  • 4.C.­597
  • 4.C.­606
  • 4.C.­613
  • 4.C.­623
  • 4.C.­692-694
  • 4.C.­707
  • 4.C.­821
  • 4.C.­835
  • 4.C.­891
  • 4.C.­897
  • 4.C.­956
  • 4.C.­962
  • 4.C.­970
  • 4.C.­976
  • 4.C.­1039
  • 4.C.­1048
  • 4.C.­1070
  • 4.C.­1096
  • 4.C.­1101
  • 4.C.­1116-1117
  • 4.C.­1185
  • 4.C.­1228-1229
  • 4.C.­1231
  • 4.C.­1239-1240
  • 4.C.­1246
  • 4.C.­1251
  • 4.C.­1256
  • 4.C.­1258
  • 4.C.­1294
  • 4.C.­1330
  • 4.C.­1343
  • 4.C.­1353
  • 4.C.­1358-1359
  • 4.C.­1374-1375
  • 4.C.­1381
  • 4.C.­1383-1384
  • 4.C.­1387
  • 4.C.­1389
  • 4.C.­1395
  • 4.C.­1434
  • 4.C.­1482
  • 4.C.­1496
  • 4.C.­1520
  • 4.C.­1534
  • 4.C.­1557
  • 4.C.­1575-1576
  • 4.C.­1651
  • 4.C.­1734
  • 4.C.­1754
  • 4.C.­1839
  • 4.C.­1918
  • 4.C.­1956
  • 4.C.­1969
  • 4.C.­2022
  • 4.C.­2105
  • 4.C.­2161
  • 4.C.­2221
  • 4.C.­2244
  • 4.C.­2247
  • 4.C.­2262
  • 4.C.­2265
  • 4.C.­2291
  • 4.C.­2293
  • 4.C.­2337
  • 4.C.­2389
  • 4.C.­2441
  • 4.C.­2467
  • 4.C.­2492
  • 4.C.­2496
  • 4.C.­2521-2522
  • 4.C.­2533
  • 4.C.­2535
  • 4.C.­2549
  • 4.C.­2576
  • 4.C.­2600
  • 4.C.­2620
  • 4.C.­2638-2639
  • 4.C.­2646
  • 4.C.­2652
  • 4.C.­2666
  • 4.C.­2704-2706
  • 4.C.­2746-2748
  • 4.C.­2750
  • 4.C.­2752-2753
  • 4.C.­2835
  • 4.C.­2839
  • 4.C.­2846
  • 4.C.­2859
  • 4.C.­2884
  • 4.C.­2886
  • 4.C.­2938
  • 4.C.­2951
  • 4.C.­2983
  • 4.C.­2993
  • 4.C.­3024-3025
  • 4.C.­3028
  • 4.C.­3031
  • 4.C.­3039
  • 4.C.­3041
  • 4.C.­3051
  • 4.C.­3087
  • 5.­6
  • 5.­33
  • 5.­36
  • 5.­248
  • 5.­279
  • 5.­315
  • 5.­346
  • 5.­348
  • 5.­351
  • 5.­366
  • 5.­372
  • 5.­375
  • 5.­396
  • 5.­403
  • n.­31
  • n.­178
  • n.­192
  • g.­445
g.­1241

stealing

Wylie:
  • ma byin par len pa
Tibetan:
  • མ་བྱིན་པར་ལེན་པ།
Sanskrit:
  • adattādāna

The second among the three physical misdeeds. Also rendered here according to the literal meaning of ma byin par len pa, “taking what was not given.”

Located in 199 passages in the translation:

  • 1.­1
  • 1.­4
  • 1.­6
  • 1.­23
  • 1.­39-43
  • 1.­82
  • 1.­118
  • 1.­127
  • 2.­367
  • 2.­373
  • 2.­392
  • 2.­396
  • 2.­410
  • 2.­415
  • 2.­417
  • 2.­429
  • 2.­432
  • 2.­434
  • 2.­438
  • 2.­443
  • 2.­446
  • 2.­452
  • 2.­478
  • 2.­483
  • 2.­485-486
  • 2.­500
  • 2.­504
  • 2.­507
  • 2.­510
  • 2.­514
  • 2.­518
  • 2.­521
  • 2.­524
  • 2.­527
  • 2.­531
  • 2.­534
  • 2.­537
  • 2.­540
  • 2.­570
  • 2.­573-574
  • 2.­583
  • 2.­603
  • 2.­606
  • 2.­613
  • 2.­616
  • 2.­619
  • 2.­622
  • 2.­626
  • 2.­630
  • 2.­635
  • 2.­639
  • 2.­642
  • 2.­645
  • 2.­649
  • 2.­653
  • 2.­680
  • 2.­697
  • 2.­702
  • 2.­712-713
  • 2.­721
  • 2.­725
  • 2.­731
  • 2.­734
  • 2.­738
  • 2.­749
  • 2.­752
  • 2.­755
  • 2.­759
  • 2.­763
  • 2.­766
  • 2.­769
  • 2.­773
  • 2.­777
  • 2.­783
  • 2.­826
  • 2.­830
  • 2.­833
  • 2.­837
  • 2.­871
  • 2.­875
  • 2.­888
  • 2.­893
  • 2.­896
  • 2.­906
  • 2.­912
  • 2.­915
  • 2.­919
  • 2.­921
  • 2.­925
  • 2.­931
  • 2.­936
  • 2.­941
  • 2.­944
  • 2.­947
  • 2.­1047
  • 4.A.­415-416
  • 4.B.­146
  • 4.B.­152
  • 4.B.­154
  • 4.B.­207
  • 4.B.­216
  • 4.B.­235
  • 4.B.­237
  • 4.B.­294
  • 4.B.­296-297
  • 4.B.­321
  • 4.B.­342
  • 4.B.­368
  • 4.B.­396-398
  • 4.B.­413
  • 4.B.­415-417
  • 4.B.­426-427
  • 4.B.­430
  • 4.B.­451
  • 4.B.­453
  • 4.B.­467-468
  • 4.B.­501
  • 4.B.­504
  • 4.B.­507
  • 4.B.­525
  • 4.B.­527
  • 4.B.­543
  • 4.B.­546
  • 4.B.­548
  • 4.B.­585-586
  • 4.B.­588
  • 4.B.­693
  • 4.B.­719
  • 4.B.­721
  • 4.B.­723
  • 4.B.­755-756
  • 4.B.­846-847
  • 4.B.­866
  • 4.B.­868
  • 4.B.­896
  • 4.B.­999
  • 4.B.­1002
  • 4.B.­1267
  • 4.B.­1294
  • 4.B.­1302
  • 4.B.­1329
  • 4.B.­1375
  • 4.B.­1377
  • 4.C.­2-3
  • 4.C.­13
  • 4.C.­180
  • 4.C.­274
  • 4.C.­337
  • 4.C.­423
  • 4.C.­538
  • 4.C.­599
  • 4.C.­1019
  • 4.C.­1021
  • 4.C.­1069
  • 4.C.­1238
  • 4.C.­1243
  • 4.C.­1247
  • 4.C.­1286
  • 4.C.­1289
  • 4.C.­1448
  • 4.C.­1543-1544
  • 4.C.­1591
  • 4.C.­1653
  • 4.C.­1756
  • 4.C.­1842
  • 4.C.­1960
  • 4.C.­1962
  • 4.C.­2023
  • 4.C.­2347
  • 4.C.­2458
  • 4.C.­2577
  • 4.C.­2687
  • 4.C.­2952
  • 4.C.­2958
  • 4.C.­3089
  • 5.­32
  • 5.­377
  • g.­444
  • g.­1303
g.­1255

Subhūticandra

Wylie:
  • su b+hU ti tsan+d+ra
Tibetan:
  • སུ་བྷཱུ་ཏི་ཙནྡྲ།
Sanskrit:
  • subhūticandra

A translator of the sūtra.

Located in 2 passages in the translation:

  • i.­5
  • c.­5
g.­1257

Subtle Engagement

Wylie:
  • shib tu spyod pa
Tibetan:
  • ཤིབ་ཏུ་སྤྱོད་པ།
Sanskrit:
  • sūkṣmacarā

A realm in the Heaven of the Thirty-Three.

Located in 6 passages in the translation:

  • 4.B.­2
  • 4.B.­543
  • 4.B.­550
  • 4.B.­553
  • 4.B.­583
  • 4.B.­691
g.­1265

Sumeru

Wylie:
  • ri rab
  • ri rab lhun po
Tibetan:
  • རི་རབ།
  • རི་རབ་ལྷུན་པོ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

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

Located in 134 passages in the translation:

  • p.­7
  • 2.­221
  • 2.­790
  • 2.­1037
  • 2.­1109
  • 3.­56
  • 3.­63
  • 3.­65
  • 3.­68-69
  • 3.­75
  • 3.­78-79
  • 3.­196
  • 3.­239
  • 3.­288
  • 3.­299
  • 3.­302
  • 3.­307
  • 3.­321
  • 3.­339
  • 3.­353
  • 4.­3
  • 4.A.­2
  • 4.A.­4-5
  • 4.A.­9
  • 4.A.­17
  • 4.A.­86
  • 4.A.­109
  • 4.A.­139
  • 4.A.­159
  • 4.A.­164-165
  • 4.A.­185
  • 4.A.­215
  • 4.A.­226
  • 4.A.­337
  • 4.A.­365
  • 4.A.­404
  • 4.A.­406
  • 4.A.­408
  • 4.B.­125
  • 4.B.­147
  • 4.B.­166
  • 4.B.­182
  • 4.B.­209
  • 4.B.­247
  • 4.B.­249
  • 4.B.­252
  • 4.B.­333
  • 4.B.­393
  • 4.B.­444
  • 4.B.­474
  • 4.B.­535
  • 4.B.­538-539
  • 4.B.­581-582
  • 4.B.­658
  • 4.B.­717
  • 4.B.­746
  • 4.B.­750
  • 4.B.­752
  • 4.B.­760
  • 4.B.­869
  • 4.B.­898
  • 4.B.­902
  • 4.B.­974
  • 4.B.­1053
  • 4.B.­1055
  • 4.B.­1073
  • 4.B.­1200
  • 4.B.­1230
  • 4.B.­1232
  • 4.B.­1276
  • 4.B.­1299
  • 4.B.­1304
  • 4.B.­1325
  • 4.B.­1333
  • 4.C.­3-4
  • 4.C.­103
  • 4.C.­283
  • 4.C.­305
  • 4.C.­426
  • 4.C.­685
  • 4.C.­806
  • 4.C.­1467
  • 4.C.­1936
  • 4.C.­2840
  • 5.­248
  • 5.­261-262
  • 5.­293-297
  • 5.­311
  • 5.­316
  • 5.­318
  • 5.­344
  • 5.­369
  • 5.­389
  • 5.­420
  • 5.­425
  • n.­626
  • g.­45
  • g.­135
  • g.­147
  • g.­212
  • g.­273
  • g.­418
  • g.­540
  • g.­559
  • g.­618
  • g.­709
  • g.­710
  • g.­722
  • g.­733
  • g.­799
  • g.­823
  • g.­841
  • g.­845
  • g.­903
  • g.­928
  • g.­1000
  • g.­1006
  • g.­1058
  • g.­1120
  • g.­1408
  • g.­1441
  • g.­1448
g.­1279

Supreme Splendor

Wylie:
  • gzi brjid mchog
Tibetan:
  • གཟི་བརྗིད་མཆོག
Sanskrit:
  • tejomukha

A realm in the Heaven of the Thirty-Three.

Located in 5 passages in the translation:

  • 4.B.­2
  • 4.B.­1301
  • 4.B.­1303
  • g.­463
  • g.­878
g.­1287

Sūtra

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

In Buddhism it refers to the Buddha’s teachings, whatever their length, and in terms of the three divisions of the Buddha’s teachings, it is the category of teachings other than those on the Vinaya and Abhidharma. It is also used as a category to contrast with the tantra teachings. Another very specific meaning is when it is classed as one of the nine or twelve aspects of the Dharma. In that context sūtra means “discourse.”

Located in 31 passages in the translation:

  • s.­1
  • i.­1-9
  • 4.B.­940
  • 4.C.­1579
  • 5.­430
  • c.­6-7
  • n.­1
  • n.­6
  • n.­430
  • g.­2
  • g.­18
  • g.­27
  • g.­44
  • g.­288
  • g.­960
  • g.­1055
  • g.­1135
  • g.­1137
  • g.­1144
  • g.­1255
  • g.­1288
  • g.­1421
g.­1303

taking what was not given

Wylie:
  • ma byin par len pa
Tibetan:
  • མ་བྱིན་པར་ལེན་པ།
Sanskrit:
  • adattādāna

The second among the three physical misdeeds. Also rendered here as “stealing.”

Located in 26 passages in the translation:

  • 1.­5
  • 1.­41
  • 2.­119
  • 2.­371
  • 2.­379
  • 2.­389
  • 2.­391
  • 2.­394
  • 2.­396
  • 2.­401
  • 2.­404
  • 2.­410
  • 2.­849
  • 4.A.­127
  • 4.B.­368
  • 4.B.­504
  • 4.B.­527
  • 4.B.­543
  • 4.B.­584
  • 4.B.­721-722
  • 4.B.­895
  • 4.B.­1267
  • 4.B.­1301
  • g.­1241
  • g.­1310
g.­1322

thirty-seven factors of awakening

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

Thirty-seven practices that lead the practitioner to the awakened state: the four applications of mindfulness, the four authentic eliminations, the four bases of supernatural power, the five masteries, the five powers, the eightfold path, and the seven branches of awakening.

Located in 4 passages in the translation:

  • p.­7
  • 4.C.­136
  • 4.C.­3037
  • g.­447
g.­1338

thus-gone one

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

Definition from the 84000 Glossary of Terms:

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

Located in 43 passages in the translation:

  • 2.­784
  • 2.­837
  • 2.­1146
  • 2.­1176
  • 3.­26
  • 4.A.­235
  • 4.B.­484
  • 4.B.­855
  • 4.B.­1070
  • 4.B.­1281
  • 4.B.­1283
  • 4.C.­101
  • 4.C.­164
  • 4.C.­168
  • 4.C.­782
  • 4.C.­784
  • 4.C.­813-815
  • 4.C.­965
  • 4.C.­1175
  • 4.C.­1183
  • 4.C.­1185
  • 4.C.­1187
  • 4.C.­1236
  • 4.C.­1264
  • 4.C.­1322
  • 4.C.­1324
  • 4.C.­1330
  • 4.C.­1337
  • 4.C.­1722
  • 4.C.­2296
  • 4.C.­2344
  • 4.C.­2540
  • 4.C.­2585
  • 4.C.­2683
  • 4.C.­2687
  • 4.C.­2857
  • 4.C.­3013
  • 5.­285
  • 5.­385
  • c.­1
  • c.­5
g.­1339

Tiger Ear Star

Wylie:
  • stag rna’i rgyu skar
Tibetan:
  • སྟག་རྣའི་རྒྱུ་སྐར།
Sanskrit:
  • —

Unidentified figure connected to a prophetic discourse.

Located in 1 passage in the translation:

  • c.­4
g.­1347

transcendence of suffering

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

The ultimate cessation of suffering. Also rendered here as “nirvāṇa.”

Located in 202 passages in the translation:

  • 1.­56
  • 1.­81
  • 1.­87
  • 1.­113
  • 2.­61
  • 2.­66
  • 2.­141
  • 2.­181
  • 2.­187
  • 2.­207
  • 2.­209-211
  • 2.­229
  • 2.­232
  • 2.­262
  • 2.­269
  • 2.­284
  • 2.­293
  • 2.­326
  • 2.­358
  • 2.­438
  • 2.­463
  • 2.­465
  • 2.­671
  • 2.­706
  • 2.­724
  • 2.­731
  • 2.­817
  • 2.­958-959
  • 2.­1022
  • 2.­1054
  • 2.­1058
  • 2.­1173
  • 2.­1254
  • 2.­1392
  • 2.­1480
  • 3.­1
  • 3.­5
  • 3.­160
  • 3.­190
  • 4.A.­9
  • 4.A.­28
  • 4.A.­58
  • 4.A.­103
  • 4.A.­188
  • 4.A.­355
  • 4.A.­358
  • 4.A.­419
  • 4.B.­117
  • 4.B.­119
  • 4.B.­300
  • 4.B.­417
  • 4.B.­428
  • 4.B.­786
  • 4.B.­790
  • 4.B.­1101
  • 4.B.­1151
  • 4.B.­1173
  • 4.C.­2
  • 4.C.­9
  • 4.C.­105
  • 4.C.­133
  • 4.C.­149
  • 4.C.­154
  • 4.C.­164
  • 4.C.­333
  • 4.C.­444
  • 4.C.­453
  • 4.C.­693
  • 4.C.­780
  • 4.C.­808
  • 4.C.­914
  • 4.C.­917
  • 4.C.­1023
  • 4.C.­1035
  • 4.C.­1037
  • 4.C.­1052-1053
  • 4.C.­1085
  • 4.C.­1090-1091
  • 4.C.­1093
  • 4.C.­1102
  • 4.C.­1153
  • 4.C.­1191
  • 4.C.­1198
  • 4.C.­1210-1211
  • 4.C.­1221
  • 4.C.­1224
  • 4.C.­1227
  • 4.C.­1235
  • 4.C.­1243
  • 4.C.­1267
  • 4.C.­1318
  • 4.C.­1320
  • 4.C.­1340-1341
  • 4.C.­1343
  • 4.C.­1350
  • 4.C.­1352
  • 4.C.­1357
  • 4.C.­1376
  • 4.C.­1384
  • 4.C.­1420
  • 4.C.­1426
  • 4.C.­1428
  • 4.C.­1430
  • 4.C.­1433
  • 4.C.­1435-1436
  • 4.C.­1442
  • 4.C.­1451
  • 4.C.­1500
  • 4.C.­1547
  • 4.C.­1552
  • 4.C.­1557
  • 4.C.­1577
  • 4.C.­1714
  • 4.C.­1734
  • 4.C.­1916
  • 4.C.­1945
  • 4.C.­1960-1961
  • 4.C.­1965
  • 4.C.­1977
  • 4.C.­2021
  • 4.C.­2116
  • 4.C.­2149
  • 4.C.­2293
  • 4.C.­2334
  • 4.C.­2415
  • 4.C.­2456
  • 4.C.­2465
  • 4.C.­2481
  • 4.C.­2529
  • 4.C.­2532
  • 4.C.­2558
  • 4.C.­2560-2565
  • 4.C.­2626
  • 4.C.­2631
  • 4.C.­2634
  • 4.C.­2639
  • 4.C.­2641
  • 4.C.­2647-2649
  • 4.C.­2668
  • 4.C.­2682
  • 4.C.­2684
  • 4.C.­2687-2688
  • 4.C.­2699
  • 4.C.­2701
  • 4.C.­2708
  • 4.C.­2711
  • 4.C.­2716
  • 4.C.­2723-2726
  • 4.C.­2741
  • 4.C.­2767-2769
  • 4.C.­2771
  • 4.C.­2776
  • 4.C.­2794
  • 4.C.­2801
  • 4.C.­2804
  • 4.C.­2809
  • 4.C.­2838
  • 4.C.­2842
  • 4.C.­2890
  • 4.C.­2935-2936
  • 4.C.­2942
  • 4.C.­2947-2948
  • 4.C.­3011
  • 4.C.­3017
  • 4.C.­3022
  • 4.C.­3024
  • 4.C.­3028
  • 4.C.­3040
  • 4.C.­3056
  • 4.C.­3062
  • 5.­2
  • 5.­57
  • 5.­102
  • 5.­123
  • 5.­205
  • 5.­227
  • 5.­343
  • g.­973
g.­1374

Unmixed

Wylie:
  • ma ’dres pa
Tibetan:
  • མ་འདྲེས་པ།
Sanskrit:
  • —

A realm in the Heaven of the Thirty-Three.

Located in 4 passages in the translation:

  • 4.B.­2
  • 4.B.­1375
  • 4.B.­1377
  • g.­1285
g.­1413

Vikramaśīla

Wylie:
  • bi kra ma shI la
Tibetan:
  • བི་ཀྲ་མ་ཤཱི་ལ།
Sanskrit:
  • vikramaśīla

A renowned monastic complex in India.

Located in 2 passages in the translation:

  • c.­5
  • g.­285
g.­1415

Vinaya

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

The Buddha’s teachings that lay out the rules and disciplines for his followers.

Located in 7 passages in the translation:

  • 2.­1164
  • 4.B.­940
  • 4.C.­1045
  • c.­4
  • g.­288
  • g.­1055
  • g.­1287
g.­1419

Virūḍhaka

Wylie:
  • ’phags skye po
Tibetan:
  • འཕགས་སྐྱེ་པོ།
Sanskrit:
  • virūḍhaka

One of the Four Great Kings, guardian of the south.

Located in 8 passages in the translation:

  • 4.A.­364-367
  • 4.A.­376
  • 4.B.­232
  • 5.­301
  • g.­501
g.­1420

Virūpākṣa

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

One among the Four Great Kings, guardian of the west.

Located in 2 passages in the translation:

  • 4.A.­401
  • g.­501
g.­1421

Vīryākaraśānti

Wylie:
  • bIr+ya A ka ra shAn+ti
Tibetan:
  • བཱིརྱ་ཨཱ་ཀ་ར་ཤཱནྟི།
Sanskrit:
  • vīryākaraśānti

An Indian paṇḍita involved in translating this sūtra.

Located in 2 passages in the translation:

  • i.­5
  • c.­4
g.­1456

worthy one

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

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

Located in 26 passages in the translation:

  • 1.­1
  • 1.­5
  • 1.­79
  • 2.­221
  • 2.­368-369
  • 2.­581
  • 2.­967
  • 2.­1004
  • 2.­1164
  • 4.A.­84
  • 4.B.­5
  • 4.B.­791-792
  • 4.B.­1167
  • 4.B.­1263
  • 4.C.­917
  • 4.C.­1013
  • 4.C.­1243
  • 4.C.­1337
  • 4.C.­1447
  • 4.C.­1586
  • 4.C.­2687
  • 4.C.­2868
  • 5.­32
  • g.­622
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    The Application of Mindfulness of the Sacred Dharma

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    84000. The Application of Mindfulness of the Sacred Dharma (Saddharma­smṛtyupasthāna, dam pa’i chos dran pa nye bar gzhag pa, Toh 287). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh287/UT22084-068-021-end-notes.Copy
    84000. The Application of Mindfulness of the Sacred Dharma (Saddharma­smṛtyupasthāna, dam pa’i chos dran pa nye bar gzhag pa, Toh 287). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh287/UT22084-068-021-end-notes.Copy
    84000. (2025) The Application of Mindfulness of the Sacred Dharma (Saddharma­smṛtyupasthāna, dam pa’i chos dran pa nye bar gzhag pa, Toh 287). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh287/UT22084-068-021-end-notes.Copy

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