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དགའ་བོ་རབ་ཏུ་བྱུང་བའི་མདོ།

The Sūtra of Nanda’s Going Forth

Nanda­pravrajyā­sūtra
dga’ bo rab tu byung ba’i mdo

Toh 328

Degé Kangyur, vol. 72 (mdo sde, sa), folios 254.b–257.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Tsang Devendrarakṣita
  • Dharmākara

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Translated by the Alexander Csoma de Kőrös Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 2 sections- 2 sections
1. Nanda’s Going Forth
c. Colophon
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Primary Sources
· Secondary Sources
g. Glossary

s.

Summary

s.­1

In this sūtra, the Buddha Śākyamuni, accompanied by Ānanda, visits the house of Nanda during his stay in Banyan Grove near Kapilavastu. A discourse ensues in which the Buddha explains to Nanda the importance and benefits of going forth as a monk. Nanda expresses hesitation about going forth, so the Buddha explains by means of analogies how fortunate Nanda is to have obtained an auspicious human birth, to have met the Buddha, and to have the opportunity to become a monk. Nanda is deeply impressed by the Buddha’s teaching and decides to renounce worldly life and go forth.


ac.

Acknowledgements

ac.­1

This sūtra was translated from the Tibetan, introduced, and edited by the Alexander Csoma de Kőrös Translation Group: the translators Zsuzsa Majer and Krisztina Teleki in collaboration with Karma Dorje (Rabjampa), a native Tibetan speaker and Tibetan language expert. The Sanskrit consultant was Beáta Kakas.

ac.­2

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


i.

Introduction

i.­1

In this sūtra, the Buddha Śākyamuni, accompanied by Ānanda, visits the house of Nanda during his stay in Banyan Grove near Kapilavastu. The Buddha explains to Nanda the importance and benefits of going forth as a monk. Nanda expresses hesitation about going forth, so the Buddha uses two memorable analogies to explain to Nanda how fortunate he is to have obtained an auspicious human birth, to have met the Buddha, and to have the opportunity to become a monk. Nanda is deeply impressed by the Buddha’s teaching and decides to renounce worldly life and go forth.

i.­2

The setting of the teaching is Kapilavastu, the ancient city and capital of the Śākya state, where Siddhārtha Gautama lived until the age of twenty-nine before he renounced worldly life. Seven years after his awakening, he returned to Kapilavastu for the first time since his departure, upon his father’s request. His cousins Ānanda and Devadatta, his half-brother Nanda, his barber Upāli, and even his son Rāhula joined the saṅgha in Kapilavastu, and the propagation of several rules of the Vinaya later took place in Banyan Grove.1

i.­3

Having specified the setting, the text follows a typical sūtra structure as the narrative unfolds, beginning with the Buddha visiting the home of his younger half-brother Nanda, accompanied by his disciple Ānanda. In the dialogue that ensues, the Buddha begins by asking Nanda why he does not go forth. Nanda replies with the request, “Blessed One, please explain what is meant by the words going forth.” At this request, the Buddha proceeds to give a teaching, in verse, explaining the meaning of going forth and describing how fortunate Nanda is to have obtained an auspicious human birth, to have met the Buddha, and to have the opportunity to become a monk. The Buddha also mentions royal and lay devotees who decided to go forth. He then encourages Nanda to do the same.

i.­4

The Buddha begins by defining going forth (Skt. pravrajyā, Tib. rab tu byung ba), listing its advantages. The expression to go forth means to renounce the worldly life of a householder, or lay person, and become a monk or nun.2 In the translated text several other variations of this expression appear, such as “abandon one’s land and go forth” (Tib. sa bor nas rab tu byung), “abandon one’s home and go forth” (Tib. khyim rnams bor nas rab tu byung), “go forth and renounce the world” (Tib. rab tu byung bar nges par ’byung ba), and “go forth from home into homelessness” (Tib. khyim nas khyim med par rab tu byung).

i.­5

After hearing about the manifold advantages of going forth, Nanda hesitates and says that he will remain a lay person, but he will make various offerings and donations to the Buddha and the saṅgha. The Buddha explains that no offering can remotely compare to the intention to go forth. The Buddha then uses two memorable analogies to illustrate how fortunate Nanda is to have obtained favorable circumstances and met the Buddha, and he again encourages him to go forth, comparing the rarity of meeting a buddha to the rarity of the uḍumbara flower.

i.­6

The two analogies that the Buddha gives to illustrate the difficulty of obtaining a human birth are the improbability of a blind turtle putting its head through a yoke tossed about on the waves of a vast ocean, and the improbability of a mustard seed passing through the eye of an upright-standing needle when a handful of seeds are tossed at it. Both analogies are widely known as illustrations of the rarity of obtaining a human birth. This sūtra seems to be the only mention in full in the Kangyur of the analogy of the blind turtle,3 and it is therefore presumably to this canonical source that Śāntideva refers in his Bodhi­caryāvatāra.4 The Buddha adds that the “favorable conditions” of a rebirth in which there is the opportunity to go forth are even more fortunate. Thus, he persuades Nanda to make the most of this opportunity and become a monk. The sūtra concludes with Nanda going forth and, together with Ānanda, praising the speech of the Buddha.


i.­7

Nanda was to became an important monastic disciple of the Buddha, but several accounts of his early experience of going forth suggest that it was not an easy commitment for him to make. The Buddha (as Siddhārtha Gautama) and Nanda were the two sons of King Śuddhodana, but were half-brothers since the Buddha’s mother, Māyādevī, had died seven days after his birth. Nanda’s mother was the king’s second queen, Mahāprajāpatī Gotamī, the Buddha’s maternal aunt and the woman who raised him after his mother’s death. Of the Śākya kingdom’s nobility, Nanda and the Buddha’s son Rāhula in particular, as well as their cousins Ānanda and Devadatta, were thus important as potential royal successors, and one could imagine that all of them eventually choosing to follow the Buddha in renouncing such positions for the spiritual life was seen as consequential from a temporal perspective. No such considerations are directly mentioned in any of the texts that relate Nanda’s going forth,5 but in the present text they can perhaps be discerned in the explanations and comparisons the Buddha uses as he describes the benefits of going forth.

i.­8

There is another well-known version of the story leading to Nanda’s going forth that also illustrates the careful skillful means through which the Buddha introduced the idea to him.6 It relates that the Buddha, on the third day of his arrival at Kapilavastu, after taking part in a meal in Nanda’s house, handed his bowl to Nanda and departed, thereby propagating the Dharma to his half-brother without words. However, Nanda, not understanding this, followed him to Banyan Grove to return the bowl. There, the Buddha asked Nanda if he would become a monk. Although Nanda had just married, he went forth.

i.­9

Details of the difficulties Nanda subsequently experienced at the start of his life as a monk are related in several other canonical texts. They are found, for example, in a sutta in the Pali Canon entitled The Nanda Sutta (Udāna 3.2)7 as well as in The Finer Points of the Monastic Discipline (Vinayakṣudrakavastu, Toh 6)8 and The Teaching to Nanda on Entry into the Womb (Nanda­garbhāvakrānti­nirdeśa, Toh 57).9 According to the version of the story found in the latter, although Nanda became a monk, he could not focus on the spiritual path because he missed his wife. Recognizing this, the Buddha took Nanda to the Heaven of the Thirty-Three (Skt. Trāyastriṃśa, Tib. sum cu rtsa gsum). On their way, Nanda saw a blind female monkey clinging to a tree. The Buddha asked him how the physical appearance of his wife compared to that of the monkey, to which Nanda replied that the physical appearance of the monkey could not compare in any way to the beauty of his wife. Finally, when they reached the Heaven of the Thirty-Three, Nanda saw beautiful celestial nymphs there. When the Buddha asked whether he considered his wife or the nymphs more beautiful, Nanda confessed that the physical appearance of his wife could not compare in any way to the beauty of the nymphs. The Buddha promised Nanda that he would meet the nymphs if he did not disrobe. Thereupon, Nanda endeavored with great intent, but nevertheless the monks scorned him for his attachment to sensual desire. Recognizing his attachment to sensual desire, the Buddha took Nanda to the hells, where Nanda saw for himself what awaited him after his sojourn in the Heaven of the Thirty-Three to sport with the nymphs. In the end, Nanda would recognize the true nature of desire and become an arhat.

i.­10

The story of Nanda was so well-known that the early Indian poet Aśvaghoṣa wrote a poem about his conversion entitled Handsome Nanda (Skt. Saundarananda).10

i.­11

Despite the multiplicity of accounts of Nanda’s going forth, however, the Buddha’s advice to him on the importance and benefits of doing so, as set out in the present short sūtra, does not seem to be included in any of the longer texts transmitted in the Mūlasarvāstivāda and Lokottaravāda vinaya traditions and its provenance remains unknown.


i.­12

There is to our knowledge no extant Sanskrit version of this sūtra. It seems to have been translated from Sanskrit into Tibetan no later than the early ninth century, as its title is recorded in the Denkarma11 and Phangthangma12 Tibetan imperial translation catalogs. Versions of the Tibetan translation are found in all the known Kangyurs. A Mongolian translation of the text is available in the Mongolian Kanjur,13 entitled Nandi toyin boluγsan-u sudur (The Sūtra of Nandi’s Ordination).14 A Chinese translation of a similarly titled sūtra is available in the Taishō Canon (難提釋經 Nandi shi jing, Taishō 113), but it bears little resemblance to the Tibetan translation. The colophon names its translator as Fa Ju (Skt. Dharmalokā), who was active in Luoyang between 290 and 306 ᴄᴇ, toward the end of the Western Jin dynasty.15 There is to our knowledge no English translation of the text to date, nor any translation into another European language.

i.­13

As for the Tibetan versions of this text, those included in the Kangyurs of the Thempangma line, such as the Stok Palace Kangyur (Tib. stog pho brang bka’ ’gyur), provide no information about who translated the text in their colophons, which say only that the text “is included in the first teachings of the Buddha” (Tib. ’di bka’ dang por gtogs so), that is, the teachings included in the first turning of the wheel of the Dharma. However, in the short colophon of the versions found in Kangyurs belonging to the Tshalpa line, such as Degé, Lithang, and Choné, as well as in independent or “mixed” Kangyurs such as Lhasa and Narthang, only the editor of the translation is named, Tsang Devendrarakṣita (Tib. rtsangs de ben dra ra k+Shi ta). This figure is named as the text’s translator in Butön’s History of Buddhism (Tib. bu ston chos ’byung).16 Furthermore, the colophon of the version found in the Gondhla collection states that the sūtra was edited and finalized by the Indian scholar Dharmākara (Tib. dar ma ka ra ba) together with the monk-translator Tsang Devendrarakṣita.17 Dharmākara is the only attested Sanskrit name of a scholar who worked on Tibetan translations during the imperial period that vaguely corresponds to the odd dar ma ka ra ba.18

i.­14

This English translation is based on the Tibetan version in the Degé Kangyur, in consultation with the Stok Palace Kangyur version, the variant readings recorded in the Comparative Edition (Tib. dpe bsdur ma) of the Kangyur, and the Phukdrak (Tib. phug brag) manuscript Kangyur.


Text Body

The Sūtra
Nanda’s Going Forth

1.

The Translation

[F.254.b]


1.­1

Homage to the Omniscient One.


1.­2

Thus did I hear at one time. The Blessed One was staying in Banyan Grove near Kapilavastu. One morning he put on his upper and lower robes, took his alms bowl, and went to Kapilavastu for alms, attended by the śramaṇa Venerable Ānanda. The Blessed One approached the house of the noble son, Nanda. Nanda saw from afar that the Blessed One was coming. Having seen this, he quickly arranged a seat for him and said, “Do come inside, Blessed One! Welcome, Blessed One! Please take a seat, Blessed One!”

1.­3

The Blessed One took a seat. Then Nanda, the noble son, prostrated at the Blessed One’s feet and sat down in front of him.

1.­4

The Blessed One asked Nanda, the noble son, [F.255.a] “Nanda, why do you not go forth?”

Nanda responded, “Blessed One, please explain what is meant by the words going forth.”

1.­5

The Blessed One replied as follows:

1.­6
“It is the complete avoidance of all sinful deeds.
It is the perfect elimination of desire, anger, and ignorance.
It is the cleansing of all defilements that gather in the darkness of fighting, battle, blaming, quarreling, disputation, deception, and dishonesty.
It is the basis of all virtues, just as fertile soil is the basis of all grains.
It is the source of all precious things.
It is the wish-fulfilling gem of all happiness.
It is the exalted abode of all virtues.
It is what gives relief to all sentient beings.
It is the confidence of all beings.
It is what grants fearlessness to all living creatures.
It is the excellent vase for all beings who are poor.
It is the defense for those who are defenseless.
It is the resting place for those exhausted by aimless longing and tormented by suffering.
It is the distinctive feature of all buddhas.
It is the object of worship of all sentient beings.
It is what the wise ones praise.
It is the path for those proceeding toward liberation.
It is what pure sentient beings revere.
It is what is adhered to by those sentient beings who are suitable vessels.19
It is what closes the gate to rebirth in lower states of existence.
It is what opens the gate to higher states of existence and liberation.
It is what fills up the realm of divine beings.
It is the dispeller of all sufferings.
It is the liberator of those bound by the fetters of craving.
Nanda, this is what we call going forth.
1.­7
“It is the house of those with right view.
It is the true commitment to liberation.
It is what leads to nirvāṇa.
It is the complete termination of the continuum. [F.255.b]
It is what burns away the afflictions.
It is what uproots the latent propensities.
It is what destroys the web of perverted views.
It is what topples the victory banner of Māra.
It is what raises the victory banner of the teacher of forbearance.
It is what reverses the wheel of saṃsāra.
It is what turns the wheel of Dharma.
It is what dries up the ocean of milk.
It is what destroys the mountain of bones.
It is the end of birth, aging, illness, and death.
It is what unloads the burden of aggregates.
It is what extricates those mired in the swamp of afflictions.
It is what liberates those in the cage of the household.
It is what dispels harmful feelings.
It is what destroys doubts and the entrenched defilements of the afflictions.
It is what gives relief from the fears of aging and death.
It is what terminates suffering due to separation from what we love.
It is the riverbank of happiness and fearlessness for those tormented by the suffering of saṃsāra.
It is what helps us transcend the desire realm.
It is what helps us completely transcend the form realm.
It is what helps us entirely transcend the formless realm.
Ultimately, it makes us attain20 the supreme nirvāṇa.
Nanda, this is what we call going forth.
1.­8
“It is like the eye of all worlds.
It is the lamp in the darkness of ignorance.
It is the purifier of the mental continuum.
It is the pacifier of all the diseases linked to the afflictions.
It is what reveals the path to those who have lost their way.
It is what shows the essential nature of all phenomena.
It is what liberates us from all bonds.
It is what dispels all the darkness of ignorance.
It is what dissolves the obscuring darkness of the visual defects of unknowing.
It is what encourages the lazy to make efforts.
It is what disenchants those who violate ethical behavior. [F.256.a]
It is what delights those with perfect ethical behavior.
It is what supremely delights the diligent.
It is what delights those who take pleasure in seclusion.
It is what deeply satisfies meditators.
It is the weapon for those engaged in subduing the enemy, the afflictions.
It is what grants victory to non-returners.
It is the abode for the homeless.
It is the protector for those without protection.
It is what grants fearlessness to those gripped by fear.
It is the refuge for those without refuge.
It is the means of attaining happiness for suffering ones.
It is what liberates those bound by the fetters of saṃsāra.
Nanda, this is what we call going forth.
1.­9
“It is honored by gods and humans.
It is worshiped by kings.
It is what is intended by all buddhas.
It is the complete renunciation of one’s dwelling place.
It is the guide on the path to nirvāṇa.
It is the shaving of the burden of hair.
It is the saffron robe, the sign of being free from desires.
It is the field of appropriate endeavor.
It is the victory banner of the sages.
It is what vanquishes the arrogance21 of evildoing demons.
It is what fully delights gods and humans.
Therefore, Nanda, if going forth is like this, why would you not go forth?
1.­10

“Nanda, the happiness of going forth is far superior even to the happiness of the dominion of a universal monarch. What’s more, Nanda, favorable circumstances are exceedingly difficult to find, even in one billion eons,22 yet for a buddha to have come is far more difficult to find than even that. Nanda, royal sages wishing for liberation, as well as universal monarchs endowed with the seven royal treasures, [F.256.b] together with their retinues of queens, have abandoned their lands23 and gone forth. Similarly, householders and congregations of brahmins have also abandoned their homes and gone forth.”

1.­11

Thereupon the noble son Nanda replied to the Blessed One, “O Honorable One! I will remain a householder and give donations, make merit, and venerate the Blessed One and the community of śrāvakas. I will also supply them with monastic robes, alms, bedding, medicine for healing illnesses, and other necessities, too.”

1.­12

The Blessed One replied as follows: “If for one hundred years faithful noble sons and noble daughters were to make offerings of monastic robes, alms, cushions, medicine for healing illnesses, and other necessities to as many thus-gone, worthy, complete, and perfect buddhas as would fill the whole universe and its three realms, Nanda, it would not compare to as much as a sixteenth fraction of the intention to go forth and renounce the world.

1.­13
“Nanda, it is very difficult for you to find
Such favorable conditions for going forth.
Nanda, the teacher has appeared before you;
So, do not disappoint me!
1.­14

“Suppose, Nanda, that this whole wide world comprised the waters of one great ocean in which there dwelled a single, blind turtle, and that there was also a single yoke with a hole, tossing about. Considering this,24 that blind turtle entertains the thought that it must put its neck through the hole of this yoke, but the yoke with its hole is buffeted by the wind and tossed about in all directions. In that case, Nanda, what are the chances that the blind turtle’s neck would ever accidentally enter the hole of that yoke, even in a hundred years?25 In the same way, Nanda, this human birth may not be found, nor the excellence of a favorable circumstance.

1.­15

“Nanda, it is very difficult for you to find this human birth; and thus, if you have found perfect favorable conditions, [F.257.a]

1.­16
“Nanda, you have found the very difficult to find
Favorable conditions for going forth.
Nanda, the teacher has appeared before you;
So, do not disappoint me!
1.­17

“Suppose, Nanda, someone tosses some white mustard seeds at the eye of an upright-standing needle. In that case, Nanda, what are the chances that any single white mustard seed would pass through the eye, even in a hundred years?26 In the same way, Nanda, this human birth may not be found, nor the excellence of a favorable circumstance.

1.­18

“Nanda, it is very difficult to find this human birth; and thus, if you have found perfect favorable conditions,

1.­19
“Nanda, you have found the very difficult to find
Favorable conditions for going forth.
Nanda, the teacher has appeared before you;
So, do not disappoint me!
1.­20

“Why is that so?

1.­21
“If the word buddha was not heard
Even in ten billion eons,
And even in ten trillion eons,
How would it be possible to see a buddha?
1.­22
“As the uḍumbara flower
Is extremely rare to find among trees,
A buddha is similarly difficult to find.
Yet, now you have found me!
1.­23
“Nanda, it is very difficult for you to find
Such favorable conditions for going forth.
Nanda, the teacher has appeared before you;
So, do not disappoint me!”
1.­24

Thereupon, Nanda, the noble son, shaved off his hair and beard, donned saffron robes, and, with deep faith in the teachings of the Victorious One, went forth from home into homelessness.

1.­25

After the Blessed One had thus spoken, Venerable Ānanda and Nanda, the noble son, praised the speech of the Blessed One.

Thus concludes “The Sūtra of Nanda’s Going Forth.”


c.

Colophon

c.­1

This text was edited by Tsang Devendrarakṣita.27


n.

Notes

n.­1
The story of the Buddha’s return to Kapilavastu is the principal theme of The Meeting of Father and Son (Pitā­putra­samāgama, Toh 60); it is also related in The Chapter on a Schism in the Saṅgha (chapter 17 of the Vinayavastu, Toh 1), Degé Kangyur, vol. 4, F.91.b et seq.; see Miller (forthcoming). See also Buswell 2014, p. 598.
n.­2
For more on this term, see the introduction to The Chapter on Going Forth, Toh 1-1, i.37.
n.­3
The analogy is also mentioned in brief in The Application of Mindfulness of the Sacred Dharma (Saddharma­smṛtyupasthāna, Toh 287); see Dharmachakra Translation Committee 2021, 2.1478.
n.­4
The mention comes in verse 20 of the fourth chapter (on carefulness) of the Bodhi­caryāvatāra (Tib. byang chub sems dpa’i spyod pa la ’jug pa), Toh 3871. Of the many English translations, see for example Wallace and Wallace 1997, p. 40.
n.­5
In the case of Rāhula’s going forth, Śuddhodana’s initial distress at the loss of a royal heir is made clear in the Mahāvastu (vol. III, ch. 23).
n.­6
The story is found in several canonical texts including, in the Kangyur, in The Finer Points of the Monastic Discipline (Vinaya­kṣudraka­vastu, Toh 6), vol. 10 (’dul ba, tha) F.119.b–F.120.a, and in The Teaching to Nanda on Entry into the Womb (Nanda­garbhāvakrānti­nirdeśa, Toh 57), Degé Kangyur, vol. 41 (dkon brtsegs, ga), F.206.a–F.206.b (see Kritzer, forthcoming); and in Pali, the Dhammapada Aṭṭakathā (for an English translation, see Burlingame 1996, pp. 169−72).
n.­7
See Ṭhānissaro Bhikkhu.
n.­8
’dul ba phran tshegs kyi gzhi, Degé Kangyur, vol. 10 (’dul ba, tha), F.119 et seq.
n.­9
dga' bo la mngal na gnas pa bstan pa, Degé Kangyur, vol. 41 (dkon brtsegs, ga), F.207.b et seq.; see Kritzer (forthcoming).
n.­10
Covill 2007.
n.­11
Denkarma, folio 301.a. See also Herrmann-Pfandt 2008, pp. 160–61, no. 294.
n.­12
Phangthangma 2003, p. 22.
n.­13
Tome 88, Eldeb 29, No. 1088 (27), f. 338.a–341.b.
n.­14
Mongolian Kanjur, vol. 88. f. 338.a–341.b, cf. also Ligeti 1942, p. 293.
n.­15
The Chinese translation of the sūtra was identified by James Gentry, who also compared it with the Tibetan text.
n.­16
Butön 1988, p. 214.
n.­17
Tauscher 2008, p. 70. rgya gar gi mkhan po dar ma ka ra ba dang | lo tsa ba ban dhe rtsangs te ben dras zhus te | gtan la phab pa ||.
n.­18
Cf. Chibetto Daizōkyō Tanjūru Kandō Mokuroku 1930–32, Skorupski 1985, although these other colophons do not record that Dharmākara worked with Devendrarakṣita. Cf. http://www.rkts.org/cat.php?id=328&typ=1.
n.­19
Tib. snod (Skt. bhājana), which has the following meanings: “pot, vessel, container, receptacle, recipient.” Here the term is used metaphorically to refer to the recipients of the Buddha’s teachings.
n.­20
Tib. thob par byed pa. The Stok Palace Kangyur reads thog par byed pa.
n.­21
This translation follows the reading in Phukdrak, Tib. dregs pa ’joms pa. Degé, the Comparative Edition, and Stok Palace have grags pa ’joms pa.
n.­22
Cf. the reading in the Stok Palace Kangyur version, bskal pa brgyar, “one hundred eons.”
n.­23
Tib. sa bor. The Stok Palace Kangyur version has bor.
n.­24
Tib. ’di skad du. The Stok Palace Kangyur has ’di snyam du.
n.­25
Tib. brgya la rkyen zhig gis. Translation tentative.
n.­26
Tib. brgya la rkyen zhig gis. Translation tentative.
n.­27
Cf. http://www.rkts.org/cat.php?id=328&typ=1.

b.

Bibliography

Primary Sources

dga’ bo rab tu byung ba’i mdo. Toh 328, Degé Kangyur, vol. 72 (mdo sde, sa), folios 254.b–257.a.

dga’ bo rab tu byung ba’i mdo. bka’ ’gyur (dpe bsdur ma) [Pedurma Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 72, pp. 724–30.

dga’ bo rab tu byung ba’i mdo. Stok Palace Kangyur, vol. 57 (mdo sde, cha), folios 147.b–151.a.

dga’ bo rab tu byung ba’i mdo. Phukdrak Kangyur, vol. 90 (mdo sde, khe), folios 163.a–167.b.

Chibetto Daizōkyō Tanjūru Kandō Mokuroku 1 (A Comparative Analytical Catalogue of the Kanjur Division of the Tibetan Tripitaka: Edited in Peking During the K’ang-Hsi Era, and at Present Kept in the Library of the Otani Daigaku Kyoto), Vol. 1, Texts 1-729. Kyoto: Otani Daigaku Library, 1930–32.

Chibetto Daizōkyō Tanjūru Kandō Mokuroku 2 (A Comparative Analytical Catalogue of the Kanjur Division of the Tibetan Tripitaka: Edited in Peking During the K’ang-Hsi Era, and at Present Kept in the Library of the Otani Daigaku Kyoto), Vol. 2, Texts 730-928. Kyoto: Otani Daigaku Library, 1930–32.

Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur, vol. 206 (sna tshogs, jo), folio 301.a.

dga' bo la mngal na gnas pa bstan pa (Nandagarbhāvakrāntinirdeśa). Toh 57, Degé Kangyur vol. 41 (dkon brtsegs, ga), folios 205.a-236.b.

Nandi toyin boluγsan-u sudur. Mongolian Kanjur, vol. 88, folios 338.a–341.b. Ed. Lokesh Chandra. (Śata-piṭaka Series 101–208) New Delhi: Sharada Rani, 1973–79.

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

Secondary Sources

Burlingame, Eugene Watson, trans. A Treasury of Buddhist Stories. From the Dhammapada Commentary. Kandy, Buddhist Publication Society, 1996.

Buswell, Robert E. Jr. and Donald S. Lopez, The Princeton Dictionary of Buddhism. New Jersey: Princeton University Press, 2014.

Butön (bu ston rin chen grub). bde gshegs bstan pa’i gsal byed chos kyi ’byung gnas [The Source of the Dharma: The Illumination of the Teaching of the Thus-Gone One]. gangs ljongs shes rig gi nying bcud. Beijing: krung go bod kyi shes rig dpe skrun khang, 1988.

Covill, Linda, trans. Handsome Nanda by Aśvaghoṣa. New York: New York University Press, JJC Foundation, 2007.

Dharmachakra Translation Committee, trans. The Application of Mindfulness of the Sacred Dharma (Saddharma­smṛtyupasthāna, Toh 287). 84000: Translating the Words of the Buddha, 2021.

’dul ba phran tshegs kyi gzhi (Vinaya­kṣudraka­vastu). Toh 6, Degé Kangyur vol. 10 ('dul ba, tha), folios 1.b-310.a; vol. 11 ('dul ba, da), folios 1.b-333.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, trans. The Teaching to Nanda on Entry into the Womb (Nanda­garbhāva­krānti­nirdeśa, Toh 57). 84000: Translating the Words of the Buddha, 2025.

Ligeti, Louis. Catalogue de Kanǰur Mongol Imprimé. Vol. 1. Catalogue. (Bibliotheca Orientalis Hungarica III). Budapest: Société Kőrösi Csoma, 1942.

Miller, Robert, trans. The Chapter on a Schism in the Saṅgha (Saṅgha­bheda­vastu, Toh 1-17). 84000: Translating the Words of the Buddha, forthcoming.

Ṭhānissaro Bhikkhu, trans. Nanda Sutta: About Nanda (Ud 3.2). Dhammatalks.org. https://www.dhammatalks.org/suttas/KN/Ud/ud3_2.html Accessed October 11, 2021.

Resources for Kanjur and Tanjur Studies. Universität Wien. Accessed October 11, 2021.

Skorupski, Tadeusz. A Catalogue of the Stog Palace Kanjur. Bibliographica Philologica Buddhica, Series Maior 4. Tokyo: The International Institute for Buddhist Studies, 1985.

Tauscher, Helmut. Catalogue of The Gondhla Proto-Kanjur. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien, 2008.

Wallace, Vesna A. and B. Alan Wallace, trans. A Guide to the Bodhisattva Way of Life by Śāntideva. Ithaca, New York: Snow Lion Publications, 1997.

yab dang sras mjal ba’i mdo (Pitā­putra­samāgama). Toh 60, Degé Kangyur vol. 42 (dkon brtsegs, nga) folios 1.b-168.a.


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

affliction

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 4 passages in the translation:

  • 1.­7-8
  • g.­4
  • g.­33
g.­2

aggregates

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

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

Located in 1 passage in the translation:

  • 1.­7
g.­3

Ānanda

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

Ānanda, the cousin of Siddhārtha Gautama (the Buddha Śākyamuni). The Buddha’s personal attendant, one of his closest disciples, and also the person who, according to tradition, preserved the oral transmission of the sūtras.

Located in 9 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­6-7
  • 1.­2
  • 1.­25
  • g.­18
g.­4

arhat

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

“Worthy one” or “someone who has killed their foes” (i.e., mental afflictions). A Buddhist saint who has obtained liberation from saṃsāra. Also used as an epithet for buddhas.

Located in 2 passages in the translation:

  • i.­9
  • g.­27
g.­5

Banyan Grove

Wylie:
  • n+ya gro dha’i kun dga’i ra ba
Tibetan:
  • ནྱ་གྲོ་དྷའི་ཀུན་དགའི་ར་བ།
Sanskrit:
  • nyagrodhārāma

A grove of banyan trees (Skt. nyagrodha, Tib. nya gro dha) near Kapilavastu, where the Buddha resided during his first visit to the city after his awakening. It was donated to the monastic community by King Śuddhodana, the father of the Buddha. It is said that several rules of the Vinaya were promulgated there.

Located in 5 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­8
  • 1.­2
g.­6

Blessed One

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

Definition from the 84000 Glossary of Terms:

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

Located in 8 passages in the translation:

  • i.­3
  • 1.­2-5
  • 1.­11-12
  • 1.­25
g.­7

community

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

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

Located in 3 passages in the translation:

  • 1.­11
  • g.­5
  • g.­18
g.­8

continuum

Wylie:
  • rgyun
Tibetan:
  • རྒྱུན།
Sanskrit:
  • saṃtati

In the present text this refers to the mental continuum.

Located in 2 passages in the translation:

  • 1.­7-8
g.­9

demon

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

See “māra.”

Located in 1 passage in the translation:

  • 1.­9
g.­10

desire realm

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

One of the three spheres of existence, it comprises the traditional six realms of saṃsāra up to and including the desire realm gods‍—including the human realm. Rebirth in this realm is characterized by intense cravings via the five senses and their objects.

Located in 5 passages in the translation:

  • 1.­7
  • g.­13
  • g.­14
  • g.­27
  • g.­38
g.­11

eon

Wylie:
  • bskal pa
Tibetan:
  • བསྐལ་པ།
Sanskrit:
  • kalpa

An aeon or cosmic period of time.

Located in 4 passages in the translation:

  • 1.­10
  • 1.­21
  • n.­22
  • g.­32
g.­12

excellent vase

Wylie:
  • bum pa bzang po
Tibetan:
  • བུམ་པ་བཟང་པོ།
Sanskrit:
  • bhadraghaṭa

This likely refers to the vase of inexhaustible treasures known from Indian mythology, which provides beings with copious wealth and sustenance.

Located in 1 passage in the translation:

  • 1.­6
g.­13

form realm

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

In Buddhist cosmology, the sphere of existence one level more subtle than our own (the desire realm), where beings, though subtly embodied, are not driven primarily by the urge for sense gratification.

Located in 2 passages in the translation:

  • 1.­7
  • g.­38
g.­14

formless realm

Wylie:
  • gzugs med pa’i khams
Tibetan:
  • གཟུགས་མེད་པའི་ཁམས།
Sanskrit:
  • arūpadhātu

In Buddhist cosmology, the sphere of existence two levels more subtle than our own (the desire realm), where beings are no longer physically embodied, and thus not subject to the sufferings that physical embodiment brings.

Located in 2 passages in the translation:

  • 1.­7
  • g.­38
g.­15

going forth

Wylie:
  • rab tu byung ba
Tibetan:
  • རབ་ཏུ་བྱུང་བ།
Sanskrit:
  • pravrajita
  • pravrajyā

To go forth from the home into homelessness, or to renounce the worldly life of a lay person, in order to become a monk or nun.

Located in 22 passages in the translation:

  • s.­1
  • i.­1
  • i.­3-8
  • i.­11
  • 1.­4
  • 1.­6-10
  • 1.­12-13
  • 1.­16
  • 1.­19
  • 1.­23-24
  • n.­5
g.­16

higher states of existence

Wylie:
  • mtho ris
Tibetan:
  • མཐོ་རིས།
Sanskrit:
  • svarga

The realms of the gods.

Located in 1 passage in the translation:

  • 1.­6
g.­17

Honorable One

Wylie:
  • btsun pa
Tibetan:
  • བཙུན་པ།
Sanskrit:
  • bhadanta

An epithet for a monastic.

Located in 1 passage in the translation:

  • 1.­11
g.­18

Kapilavastu

Wylie:
  • ser skya’i gnas
Tibetan:
  • སེར་སྐྱའི་གནས།
Sanskrit:
  • kapilavastu

An ancient city, capital of the Śākya state, where Siddhārtha Gautama (the Buddha Śākyamuni) lived until the age of twenty-nine when he renounced worldly life. Later, some years after his awakening, the Buddha returned to Kapilavastu, where his cousins Ānanda and Devadatta, his half-brother Nanda, his barber Upāli, and his son Rāhula joined the monastic community.

Located in 7 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­8
  • 1.­2
  • n.­1
  • g.­5
g.­19

latent propensities

Wylie:
  • phra rgyas
Tibetan:
  • ཕྲ་རྒྱས།
Sanskrit:
  • anuśaya

Various unwholesome mental states that lead to continued suffering and existence.

Located in 1 passage in the translation:

  • 1.­7
g.­20

liberation

Wylie:
  • thar pa
Tibetan:
  • ཐར་པ།
Sanskrit:
  • mokṣa

Release or deliverance from saṃsāra.

Located in 4 passages in the translation:

  • 1.­6-7
  • 1.­10
  • g.­4
g.­21

lower states of existence

Wylie:
  • ngan song
Tibetan:
  • ངན་སོང་།
Sanskrit:
  • durgati

The lower realms of hell beings, hungry ghosts (pretas), and animals.

Located in 1 passage in the translation:

  • 1.­6
g.­22

Māra

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 2 passages in the translation:

  • 1.­7
  • g.­9
g.­23

meditator

Wylie:
  • rnal ’byor spyod pa
Tibetan:
  • རྣལ་འབྱོར་སྤྱོད་པ།
Sanskrit:
  • yogācāra

Literally, a “practitioner of yoga,” meaning one dedicated to meditation practice. It can be synonymous with yogin. This is not a reference to the Yogācāra school of thought that developed within the Mahāyāna.

Located in 1 passage in the translation:

  • 1.­8
g.­24

mountain of bones

Wylie:
  • rus pa’i ri
Tibetan:
  • རུས་པའི་རི།
Sanskrit:
  • —

This is a reference to saṃsāra, which is called a “mountain of bones” since the skeletons of the beings born therein would, if accumulated over countless rebirths, be enough to form a mountain.

Located in 1 passage in the translation:

  • 1.­7
g.­25

Nanda

Wylie:
  • dga’ bo
Tibetan:
  • དགའ་བོ།
Sanskrit:
  • nanda

Prince Nanda was the younger half-brother of Siddhārtha Gautama (the Buddha Śākyamuni); his mother was Mahāprajāpatī Gotamī, Siddhārtha Gautama’s maternal aunt. Nanda was an important monastic disciple of the Buddha.

Located in 32 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­5-11
  • 1.­2-4
  • 1.­6-19
  • 1.­23-25
  • g.­18
g.­26

nirvāṇa

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

The “extinguishing” of suffering; the state of freedom from the suffering of saṃsāra.

Located in 3 passages in the translation:

  • 1.­7
  • 1.­9
  • g.­39
g.­27

non-returner

Wylie:
  • phyir mi ’ong ba
Tibetan:
  • ཕྱིར་མི་འོང་བ།
Sanskrit:
  • anāgāmin

One who will not have to be born again in the desire realm but will instead become an arhat.

Located in 1 passage in the translation:

  • 1.­8
g.­28

obscuration

Wylie:
  • sgrib pa
Tibetan:
  • སྒྲིབ་པ།
Sanskrit:
  • āvaraṇa

Usually a reference to five hindrances: longing for sense pleasures (Skt. kāmacchanda), malice (Skt. vyāpāda), sloth and torpor (Skt. styānamiddha), excitement and remorse (Skt. auddhatyakaukṛtya), and doubt (Skt. vicikitsā).

Located in 1 passage in the translation:

  • 1.­8
g.­29

ocean of milk

Wylie:
  • nu zho’i rgya mtsho
Tibetan:
  • ནུ་ཞོའི་རྒྱ་མཚོ།
Sanskrit:
  • —

This is a reference to saṃsāra, which is called an “ocean of milk” since the beings therein are sustained by their mother’s milk which, if accumulated over countless rebirths, would be enough to fill an ocean.

Located in 1 passage in the translation:

  • 1.­7
g.­30

Omniscient One

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

An epithet of a buddha.

Located in 1 passage in the translation:

  • 1.­1
g.­31

renounce the world

Wylie:
  • nges par ’byung ba
Tibetan:
  • ངེས་པར་འབྱུང་བ།
Sanskrit:
  • niḥsaraṇa
  • niryāṇa

Definite emergence or release from saṃsāra; also a term for renunciation.

Located in 2 passages in the translation:

  • i.­4
  • 1.­12
g.­32

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 7 passages in the translation:

  • s.­1
  • i.­1
  • g.­3
  • g.­18
  • g.­22
  • g.­25
  • g.­35
g.­33

saṃsāra

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

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

Located in 10 passages in the translation:

  • 1.­7-8
  • g.­1
  • g.­4
  • g.­10
  • g.­20
  • g.­24
  • g.­26
  • g.­29
  • g.­31
g.­34

seven royal treasures

Wylie:
  • rin po che sna bdun
Tibetan:
  • རིན་པོ་ཆེ་སྣ་བདུན།
Sanskrit:
  • saptaratna

The seven precious royal treasures of a universal monarch: wheel, jewel, queen, minister/officer, elephant, excellent horse, and army officer.

Located in 1 passage in the translation:

  • 1.­10
g.­35

Siddhārtha Gautama

Wylie:
  • don grub gau ta ma
Tibetan:
  • དོན་གྲུབ་གཽ་ཏ་མ།
Sanskrit:
  • siddhārtha gautama

Siddhārtha was the Buddha Śākyamuni’s personal name, while Gautama (“descendants of Gotama”) was his family name.

Located in 6 passages in the translation:

  • i.­2
  • i.­7
  • g.­3
  • g.­18
  • g.­25
  • g.­32
g.­36

śramaṇa

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

The Sanskrit term literally means “one who toils,” i.e., an ascetic, and the term is applied to spiritual renunciants or monks, whether Buddhist or otherwise.

Located in 1 passage in the translation:

  • 1.­2
g.­37

śrāvaka

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

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • 1.­11
g.­38

three realms

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

The desire realm, form realm, and formless realm.

Located in 1 passage in the translation:

  • 1.­12
g.­39

thus-gone

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

“Thus-Gone One,” an epithet of a buddha. A buddha is one who has “gone” to thusness, suchness, or nirvāṇa.

Located in 1 passage in the translation:

  • 1.­12
g.­40

Tsang Devendrarakṣita

Wylie:
  • rtsangs de ben dra ra k+Shi ta
Tibetan:
  • རྩངས་དེ་བེན་དྲ་ར་ཀྵི་ཏ།
Sanskrit:
  • devendra­rakṣita

Editor of the Tibetan translation of The Sūtra of Nanda’s Going Forth.

Located in 2 passages in the translation:

  • i.­13
  • c.­1
g.­41

uḍumbara

Wylie:
  • u dum ba ra
Tibetan:
  • ཨུ་དུམ་བ་ར།
Sanskrit:
  • udumbara
  • uḍumbara

The mythological flower of the fig tree said to appear on rare occasions, such as the birth of a buddha. The actual fig tree flower is contained within the fruit. The flower also came to be portrayed as a kind of lotus.

Located in 2 passages in the translation:

  • i.­5
  • 1.­22
g.­42

universal monarch

Wylie:
  • ’khor los sgyur ba’i rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Located in 2 passages in the translation:

  • 1.­10
  • g.­34
g.­43

Venerable

Wylie:
  • tshe dang ldan pa
Tibetan:
  • ཚེ་དང་ལྡན་པ།
Sanskrit:
  • āyuṣmat

A respectful form of address between monks, and also between lay companions of equal standing. It literally means “one who has a [long] life.”

Located in 2 passages in the translation:

  • 1.­2
  • 1.­25
g.­44

wish-fulfilling gem

Wylie:
  • yid bzhin gyi nor bu
Tibetan:
  • ཡིད་བཞིན་གྱི་ནོར་བུ།
Sanskrit:
  • cintāmaṇi

A gem or jewel that grants the fulfillment of all one could desire.

Located in 1 passage in the translation:

  • 1.­6
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    84000. The Sūtra of Nanda’s Going Forth (Nanda­pravrajyā­sūtra, dga’ bo rab tu byung ba’i mdo, Toh 328). Translated by Alexander Csoma de Kőrös Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh328.Copy
    84000. The Sūtra of Nanda’s Going Forth (Nanda­pravrajyā­sūtra, dga’ bo rab tu byung ba’i mdo, Toh 328). Translated by Alexander Csoma de Kőrös Translation Group, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh328.Copy
    84000. (2025) The Sūtra of Nanda’s Going Forth (Nanda­pravrajyā­sūtra, dga’ bo rab tu byung ba’i mdo, Toh 328). (Alexander Csoma de Kőrös Translation Group, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh328.Copy

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