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  • The Sūtra of the Ornaments of the Buddhas
  • Toh 44-45

This rendering does not include the entire published text

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/translation/toh44-45.pdf

སྡོང་པོས་བརྒྱན་པ།

The Stem Array
The Setting

Gaṇḍa­vyūha
ཤིན་ཏུ་རྒྱས་པ་ཆེན་པོའི་མདོ་སངས་རྒྱས་ཕལ་པོ་ཆེ་ཞེས་བྱ་བ་ལས་སྡོང་པོས་བརྒྱན་པའི་ལེའུ་སྟེ་བཞི་བཅུ་རྩ་ལྔ་པའོ།
shin tu rgyas pa chen po’i mdo sangs rgyas phal po che zhes bya ba las sdong pos brgyan pa’i le’u ste bzhi bcu rtsa lnga pa’o
“The Stem Array” Chapter from the Mahāvaipulya Sūtra “A Multitude of Buddhas”
Buddhāvataṃsaka­nāma­mahā­vaipulya­sūtrāt gaṇḍa­vyūha­sūtraḥ paṭalaḥ

Toh 44-45

Degé Kangyur, vol. 37 (phal chen, ga), folios 274.b–396.a; vol. 38 (phal chen, a), folios 1.b–363.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Surendrabodhi
  • Vairocanarakṣita
  • Bandé Yeshé Dé
  • Jinamitra

Imprint

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Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2021

Current version v 1.1.6 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 11 sections- 11 sections
· Indian Origins of the Sūtra
· The Gaṇḍa­vyūha Sūtra in China
· Gaṇḍa­vyūha and Borobudur
· The Gaṇḍa­vyūha Sūtra in Tibet
· Translations into Western Languages
· The Meaning of the Title as Translated into Tibetan
· The Meaning of the Title Buddhāvataṃsaka Sūtra
· Who Is Sudhana and What Is a Śreṣthin?
· The Numbers
· Challenges in the Translation
· Detailed Summary of The Stem Array Sūtra
tr. The Translation
+ 56 chapters- 56 chapters
1. The Setting
2. Samanta­bhadra
3. Mañjuśrī
4. Meghaśrī
5. Sāgara­megha
6. Supratiṣṭhita
7. Megha
8. Muktaka
9. Sāgara­dhvaja
10. Āśā
11. Bhīṣmottara­nirghoṣa
12. Jayoṣmāyatana
13. Maitrayaṇī
14. Sudarśana
15. Indriyeśvara
16. Prabhūtā
17. Vidvān
18. Ratnacūḍa
19. Samanta­netra
20. Anala
21. Mahāprabha
22. Acalā
23. Sarvagamin
24. Utpalabhūti
25. Vaira
26. Jayottama
27. Siṃha­vijṛmbhitā
28. Vasumitrā
29. Veṣṭhila
30. Avalokiteśvara
31. Ananyagāmin
32. Mahādeva
33. Sthāvarā
34. Vāsantī
35. Samanta­gambhīra­śrī­vimala­prabhā
36. Pramudita­nayana­jagad­virocanā
37. Samanta­sattva­trāṇojaḥ­śrī
38. Praśanta­ruta­sāgara­vatī
39. Sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī
40. Sarva­vṛkṣpraphullana­sukha­saṃvāsā
41. Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā
42. Sutejomaṇḍala­rati­śrī
43. Gopā
44. Māyādevī
45. Surendrābhā
46. Viśvāmitra
47. Śilpābhijña
48. Bhadrottamā
49. Muktāsāra
50. Sucandra
51. Ajitasena
52. Śivarāgra
53. Śrīsaṃbhava and Śrīmati
54. Maitreya
55. Mañjuśrī
56. Samanta­bhadra and “The Prayer for Completely Good Conduct”
c. Colophon
+ 1 section- 1 section
· Tibetan Editor’s Colophon
n. Notes
b. Bibliography
+ 6 sections- 6 sections
· Kangyur Texts
· Sanskrit Editions of the Gaṇḍa­vyūha
· Chinese Editions of the Gaṇḍa­vyūha and Commentaries
· Translations of the Gaṇḍa­vyūha
· Related Works in Tibetan
· Related Works in Other Languages
g. Glossary

s.

Summary

s.­1

In this lengthy final chapter of the Avataṃsaka Sūtra, while the Buddha Śākyamuni is in meditation in Śrāvastī, Mañjuśrī leaves for South India, where he meets the young layman Sudhana and instructs him to go to a certain kalyāṇamitra or “good friend,” who then directs Sudhana to another such friend. In this way, Sudhana successively meets and receives teachings from fifty male and female, child and adult, human and divine, and monastic and lay kalyāṇamitras, including night goddesses surrounding the Buddha and the Buddha’s wife and mother. The final three in the succession of kalyāṇamitras are the three bodhisattvas Maitreya, Mañjuśrī, and Samanta­bhadra. Samanta­bhadra’s recitation of the Samanta­bhadra­caryā­praṇidhāna (“The Prayer for Completely Good Conduct”) concludes the sūtra.


ac.

Acknowledgements

ac.­1

Translated by Peter Alan Roberts and edited by Emily Bower, who was also the project manager. Ling Lung Chen was consultant for the Chinese, and Tracy Davis copyedited the final draft. The translator would like to thank Patrick Carré and Douglas Osto, who have both spent decades studying and translating this sūtra, for their advice and help.

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


ac.­2

The generous sponsorship of Richard and Carol Weingarten; of Jamyang Sun, Manju Chandra Sun and Siqi Sun; and of an anonymous donor, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

i.­1

The Stem Array (Gaṇḍa­vyūha) is a unique sūtra in that most of its narrative takes place in South India, far from the presence of the Buddha. It follows the journey of the young Sudhana from teacher to teacher, or kalyāṇamitra (literally “good friend”), beginning with his meeting Mañjuśrī when that bodhisattva came to South India. Another unique characteristic is that Sudhana’s teachers include children, non-Buddhists, a courtesan, merchants, and so on, among them a number of women. His teachers are both humans and deities, including eight night goddesses around the Bodhi tree and the forest goddess of Lumbinī, the birthplace of the Buddha. These teachers are often described as having received teachings from numerous other buddhas. For example, the bhikṣu Sāgara­megha describes how he received, from a buddha who appeared out of the ocean, teachings that would take more than a kalpa to write out. The kalyāṇamitras are described as having realizations and miraculous powers that test the limits of the imagination.

Indian Origins of the Sūtra

The Gaṇḍa­vyūha Sūtra in China

Gaṇḍa­vyūha and Borobudur

The Gaṇḍa­vyūha Sūtra in Tibet

Translations into Western Languages

The Meaning of the Title as Translated into Tibetan

The Meaning of the Title Buddhāvataṃsaka Sūtra

Who Is Sudhana and What Is a Śreṣthin?

The Numbers

Challenges in the Translation

Detailed Summary of The Stem Array Sūtra


Text Body

The Translation
The Noble Mahāvaipulya Sūtra “A Multitude of Buddhas”
Chapter 45: The Stem Array

1.
Chapter 1

The Setting

[V37] [B24]38 [F.274.b]


1.­1

The Bhagavat was in Śrāvastī, in a greatly adorned kūṭāgāra in Jetavana, Anāthapiṇḍada’s park, together with the bodhisattvas [F.275.a] Samanta­bhadra, Mañjuśrī, and others, including the bodhisattva mahāsattvas Jñānottara­jñānin,39 Sattvottara­jñānin,40 Asaṅgottara­jñānin, Kusumottara­jñānin, Sūryottara­jñānin, Candrottara­jñānin, Vimalottara­jñānin, Vajrottara­jñānin, Virajottara­jñānin, and the bodhisattva Vairocanottara­jñānin; the bodhisattvas Jyotirdhvaja, Merudhvaja, Ratnadhvaja, Asaṅga­dhvaja, Kusumadhvaja, Vimala­dhvaja, Sūrya­dhvaja, Rucira­dhvaja, Virajadhvaja, and the bodhisattva Vairocana­dhvaja; the bodhisattvas Ratnatejas, Mahātejas,41 Jñāna­vajra­tejas, Vimala­tejas, Dharma­sūrya­tejas, Puṇya­parvata­tejas, Jñānāvabhāsa­tejas, Samanta­śrī­tejas,42 Samanta­prabha­śrī­tejas, and the bodhisattva Daśa­dikprabha­parisphuṭa;43 the bodhisattvas Dhāraṇīgarbha, Gagana­garbha, Padma­garbha, Ratnagarbha, Sūrya­garbha, Guṇa­viśuddhi­garbha, Dharma­samudra­garbha, Vairocana­garbha, Nābhigarbha, and the bodhisattva Padma­śrī­garbha; the bodhisattvas Sunetra, Viśuddhanetra, Vimala­netra, Asaṅga­netra, Samanta­darśana­netra, Suvilokita­netra,44 Avalokitanetra, Utpalanetra, [F.275.b] Vajranetra, Ratnanetra, and the bodhisattva Gagana­netra;45 the bodhisattvas46 Deva­mukuṭa, Dharma­dhātu­pratibhāsa­maṇi­mukuṭa, Bodhi­maṇḍa­mukuṭa, Digvairocana­mukuṭa, Sarva­buddha­saṃbhūta­garbha­maṇi­mukuṭa, Sarva­loka­dhātūdgata­mukuṭa, Samanta­vairocana­mukuṭa, Anabhibhūta­mukuṭa, Sarva­tathāgata­siṃhāsana­saṃpratiṣṭhita­maṇi­mukuṭa, and the bodhisattva Samanta­dharma­dhātu­gagana­pratibhāsa­mukuṭa; the bodhisattvas47 Brahmendracuḍa, Nāgendracūḍa, Sarva­buddha­nirmāṇa­pratibhāsa­cūḍa, Bodhimaṇḍacūḍa, Sarva­praṇidhāna­sāgara­nirghoṣa­maṇi­rāja­cūḍa, Sarva­tathāgata­prabhā­maṇḍala­pramuñcana­maṇi­ratna­nigarjita­cūḍa, Sarvākāśa­talāsaṃbheda­vijñapti­maṇi­ratna­vibhūṣita­cūḍa, Sarva­tathāgata­vikurvita­pratibhāsa­dhvaja­maṇi­rāja­jāla­saṃchādita­cūḍa, Sarva­tathāgata­dharma­cakra­nirghoṣa­cūḍa, and the bodhisattva Sarva­tryadhva­nāma­cakra­nirghoṣa­cūḍa; the bodhisattvas48 Mahāprabha, Vimala­prabha,49 Vimala­tejaḥ­prabha, Ratnaprabha, Virajaprabha, Jyotiṣprabha, Dharmaprabha, Śānti­prabha, Sūrya­prabha, Vikurvita­prabha, and the bodhisattva Devaprabha; the bodhisattvas50 Puṇya­ketu, Jñānaketu, [F.276.a] Dharmaketu, Abhijñāketu, Prabhāketu, Kusumaketu, Maṇiketu,51 Bodhiketu, Brahmaketu, and the bodhisattva Samantāvabhāsa­ketu; the bodhisattvas52 Brahmaghoṣa, Sāgara­ghoṣa, Dharaṇī­nirnāda­ghoṣa, Lokendra­ghoṣa, Śailendra­rāja­saṃghaṭṭana­ghoṣa, Sarva­dharma­dhātu­spharaṇa­ghoṣa, Sarva­dharma­dhātu­sāgara­nigarjita­ghoṣa,53 Sarva­māra­maṇḍala­pramardaṇa­ghoṣa, Mahā­karuṇānaya­megha­nigarjita­ghoṣa, and the bodhisattva Sarva­jagad­duḥkha­praśāntyāśvāsana­ghoṣa; the bodhisattvas54 Dharmodgata, Viśeṣodgata, Jñānodgata, Puṇya­sumerūdgata, Guṇa­prabhāvodgata, Yaśodgata, Samantāvabhāsodgata, Mahā­maitryudgata, Jñāna­saṃbhārodgata, and Tathāgata­kula­gotrodgata; the bodhisattvas55 Prabhāśrī, Pravaraśrī, Samudgataśrī, Vairocana­śrī, Dharmaśrī, Candra­śrī, Gagana­śrī, Ratnaśrī, Ketuśrī, and the bodhisattva Jñāna­śrī; the bodhisattvas56 Śailendra­rāja, Dharmendrarāja, Jagadindrarāja, Brahmendrarāja, Gaṇendrarāja, Devendrarāja, Śāntendrarāja, Acalendrarāja, Ṛṣabhendrarāja, [F.276.b] and the bodhisattva Pravarendra­rāja; the bodhisattvas57 Praśānta­svara, Asaṅga­svara, Dharaṇī­nirghoṣa­svara, Sāgara­nigarjita­svara, Megha­nirghoṣa­svara, Dharmāvabhāsa­svara, Gagana­nirghoṣa­svara, Sarva­sattva­kuśala­mūla­nigarjita­svara, Pūrva­praṇidhāna­saṃcodana­svara, and the bodhisattva Māra­maṇḍala­nirghoṣa­svara; and the bodhisattvas58 Ratnabuddhi, Jñānabuddhi,59 Gagana­buddhi, Vimala­buddhi, Asaṅga­buddhi,60 Viśuddhabuddhi, Tryadhvāvabhāsa­buddhi, Viśālabuddhi, Samantāvaloka­buddhi, and the bodhisattva Dharma­dhātu­nayāvabhāsa­buddhi, and so on. There were five thousand bodhisattvas in all who had all arisen from61 completely good bodhisattva conduct and prayers,62 who had unimpeded fields of activity because they pervaded all buddha realms, who had the blessing of infinite bodies because they came into the presence of all tathāgatas, who had the pure orbs of unobscured eyes because they saw the manifestations of all the buddhas, who had gone to receive measureless proclamations63 because they unceasingly came into the presence of all tathāgatas when they attained buddhahood, who possessed infinite radiance through having attained the radiance of wisdom in all the ways of the ocean of the Dharma of the buddhas,64 who taught good qualities65 unceasingly throughout infinite kalpas because of their pure analytic knowledge, who had unrestricted66 conduct of wisdom as far as the ends of space because they manifested physical bodies in accordance with the aspirations of beings, [F.277.a] whose sight was free from defect because they knew that the realm of beings has no souls and no beings, and who had wisdom67 as vast as space because they pervaded the realm of phenomena with a network of light rays.

1.­2

There were five hundred śrāvakas endowed with miraculous powers, all of whom had realized the nature of the way of the truths; directly perceived the true finality; comprehended the nature of phenomena; transcended the ocean of existence; had the range of activity of the tathāgatas that is as extensive as space;68 had ended fetters, predispositions, and bondage; remained in an unobstructed state; dwelled in a peace that was like space; had eliminated doubts, uncertainty, and equivocation concerning the buddhas; and followed the path of aspiration for the ocean of the wisdom of the buddhas. There were lords of the world who had served previous jinas, who were dedicated to bringing benefit and happiness to all beings, who became good guides without being asked, who were dedicated to protecting other beings, who had attained the gateway69 to wisdom that transcends the world, who had the motivation of never abandoning all beings, who had originated from70 the field of activity of the teaching of all buddhas, who were dedicated to protecting the teachings of the tathāgatas, who were born through prayers to be within the family of the buddhas, who had attained being within the family lineage of the tathāgatas, and who aspired to omniscience.

1.­3

Then those bodhisattvas and their followers, and the śrāvakas who had miraculous powers [F.277.b] and the lords of the world and their followers thought, “Without the Tathāgata’s blessing, without the Tathāgata’s manifestations, without the Tathāgata’s power, without the Tathāgata’s past prayers, without a past excellent practice of the roots of merit, without the guidance of a kalyāṇamitra, without the pure eyes of faith, without the attainment of the radiance of a vast aspiration, without the pure superior motivation of a bodhisattva, and without the determined aspiration for omniscience, it is not possible for worldly beings and devas to comprehend, or understand, or believe in, or know, or conceive of, or grasp, or analyze, or meditate on, or classify, or reveal, or describe, or establish within other beings the Tathāgata’s domain, the scope of the Tathāgata’s wisdom, the Tathāgata’s blessing, the Tathāgata’s strengths, the Tathāgata’s fearlessness, the Tathāgata’s samādhi, the Tathāgata’s conduct, the Tathāgata’s state,71 the Tathāgata’s supremacy, the Tathāgata’s body,72 or the Tathāgata’s wisdom.

1.­4

“May the Bhagavat73 teach us‍—we who have the aspirations of bodhisattvas‍—as well as all beings, who‍—because of74 their various aspirations, different kinds of motivations, and different kinds of knowledge‍—use different kinds of words and terms, are on different levels of power, and have different purity of faculties, different kinds of motivation and conduct, different ranges of thought, different kinds of reliance on the qualities of the tathāgatas, [F.278.a] and different kinds of interest in the teaching of the Dharma.

1.­5

“May he teach us how in the past he set out to attain omniscience. May he teach us how in the past he accomplished the aspiration of a bodhisattva. May he teach us how in the past he had a pure field of the perfections of a bodhisattva. May he teach us how in the past he had the miraculous manifestations of having reached the level of a bodhisattva. May he teach us how in the past he had completely accomplished the field of conduct of a bodhisattva. May he teach us how in the past he had displayed accomplishing the way of a bodhisattva. May he teach us how in the past he had a pure display75 of the bodhisattva’s path. May he teach us how in the past he displayed the accomplishment of an ocean of a bodhisattva’s ways of going forth. May he teach us how in the past he perfectly displayed76 an ocean of the miraculous manifestations that are a bodhisattva’s attainments.77 May he teach us how in the past he had an ocean of a bodhisattva’s practices. May he teach us how he has an ocean of miraculous manifestations through attaining enlightenment. May he also teach us how he has manifested the most powerful miraculous manifestation of turning a tathāgata’s wheel of the Dharma. May he also teach us how he has an ocean of the miraculous manifestations of purifying a tathāgata’s buddha realm. May he also teach us how he has the gateway of methods for guiding the realm of beings. May he also teach us how he has sovereignty over the city of the Dharma of an omniscient tathāgata. May he also teach us how he has a tathāgata’s illumination of the path for all beings. [F.278.b] May he also teach us how he has a tathāgata’s miraculous manifestation of entering into the existences of beings. May he also teach us how he receives the offerings of beings for a tathāgata. May he also teach us how he has a tathāgata’s miracle of teaching merit and offerings78 to all beings. May he also teach us how the Tathāgata has created the perceived image of a buddha within the mental processes of all beings. May he also teach us how the Tathāgata has created magical manifestations for all beings. May he also teach us how the Tathāgata has created the magical appearances of teachings and instructions for all beings. May he also teach us the Tathāgata’s manifestations of the inconceivable range of the samādhis of buddhahood for all beings.”

1.­6

Then the Bhagavat, knowing the thoughts in the minds of those bodhisattvas, rested in the samādhi called the gaping lion, which is as extensive as space and therefore79 is beyond example and has adornments that appear to all beings,80 has the nature of being the gateway to great compassion, possesses the gateway to great compassion, precedes great compassion, and has the quality of great compassion.

1.­7

As soon as the Bhagavat rested in that meditation, there appeared a kūṭāgāra that was greatly adorned and so vast that it had no end or center, with invincible vajra banners arranged on the ground, arrayed in networks of all kings of precious jewels, filled with petals of flowers made of many jewels, [F.279.a] beautified by pillars of beryl, with kings of jewels as an arranged display of ornaments that illuminated the world, having a multitude of excellent jewels,81 having heaps of precious jewels from the Jambu River, with porches, toraṇas, pinnacles, and windows made of all jewels, adorned by countless pure balconies, with an array of precious jewels that resembled all the lords of worlds, with arrangements of the precious jewels from the world’s82 oceans, covered with nets of all precious jewels,83 with upraised parasols and banners, and beautified by gateways and toraṇas emitting light rays that completely filled the realm of phenomena; the external ground was beautified by indescribable daises for the surrounding assembly, and in all directions there were stairways of heaps of jewels and beautifully arranged adornments.

1.­8

Through the power of the Buddha, there were present buddha realms, to the number of the atoms in countless buddha realms, that were immense and vast in length and breadth, possessed various adornments made of all jewels, had grounds made of an indescribable variety of precious jewels, were encircled by walls of countless precious jewels, and were adorned by lines of palm trees made of various jewels.

1.­9

Those buddha realms were adorned by immeasurable rivers of scented water that were filled with an unceasing volume of scented water that was mixed with many flowers made of a variety of jewels, flowing and turning to the right, and resounding with descriptions of all the qualities of buddhahood. [F.279.b]

1.­10

There were rows of precious white lotus flowers, precious trees beautifully adorned by the blossoms of superior lotuses made from all jewels, rows of countless kūṭāgāras made of various jewels covered in shining networks of every kind of precious jewel, countless aerial palaces made of precious jewels adorned with all precious jewels, the aroma of countless incenses spread everywhere, and the adornment of clouds of incense, countless banners of jewels, banners of cloth, banners that were flags, banners with streamers of jewels, banners with flowers, banners with adornments, banners with garlands, banners with bells of various jewels, banners that were parasols of kings84 of jewels, banners of precious jewels with pervading radiance, banners of kings of precious jewels that resounded with the wheel of the names of all the tathāgatas, banners of delightful lions made of the kings of precious jewels, banners of the kings of precious jewels that proclaimed the past practices of all the tathāgatas, and banners of the kings of precious jewels that illuminated the entire realm of phenomena, and all directions were adorned with every kind of adorning banner.

1.­11

Clouds of countless aerial palaces of devas adorned the entire expanse of the sky above Jetavana. Jetavana was adorned and covered by a cloud of countless trees of various kinds of incense. [F.280.a] It was adorned and encircled by Sumeru Mountains that possessed indescribable adornments. It was adorned by the beautiful voices and sounds of the praises of all tathāgatas that came from indescribable clouds of musical instruments being played and beaten. It was adorned by a covering of clouds of indescribable precious lotuses. There were indescribable precious lion thrones on which were precious cushions made of divine materials, on which the bodhisattvas were seated, and which were adorned by clouds that emitted beautiful voices that praised the tathāgatas. It was adorned by clouds of grains that were precious jewels that formed indescribable images of lords of the worlds. It was adorned by indescribable clouds of networks of white pearls. It was adorned by a covering of indescribable clouds of kūṭāgāras made of red pearls. It was adorned by an indescribable rainfall from clouds of pearls that were as hard as vajras.

1.­12

Why was this? It was because of the inconceivable roots of merit of a tathāgata. It was because of the inconceivable good qualities of a tathāgata. It was because of the inconceivable sovereign power and blessing of a tathāgata. It was because of a tathāgata’s inconceivable miraculous manifestations whereby his one body could pervade all world realms. It was because of the inconceivable display of the spiritual power through which all the tathāgatas could enter one body that appears throughout the entire array of buddha realms. It was because of the inconceivable manifestations of the tathāgatas through which they can show the perceivable image of the entire realm of phenomena within a single atom. [F.280.b] It was because of the inconceivable manifestations of the tathāgatas through which they can show the entire succession of tathāgatas of the past within a single pore. It was because of the tathāgatas’ inconceivable ability to illuminate infinite world realms with a single ray of light. It was because of the tathāgatas’ inconceivable ability to pervade all buddha realms, which are as numerous as the atoms that comprise all world realms, with a cloud of emanations from a single body hair. It was because of the tathāgatas’ inconceivable ability to reveal the kalpas of the creation and destruction of world realms from a single body hair.

1.­13

Just as Jetavana was in this way a buddha realm and was completely purified by being a pure realm, in that same way the world realms in the ten directions to the limits of the realm of phenomena, to the limits of space, were also completely purified, adorned, beautified, and with emanated bodies of tathāgatas, and had become similar to Jetavana. They were filled with bodhisattvas; had ocean-like assemblies of followers of tathāgatas; had rainfalls from clouds made of every kind of adornment; were completely illuminated by the lights of all jewels; were adorned by rainfall from clouds made of the entire variety of jewels; were adorned by a covering of clouds made of the adorning features of all realms; were adorned by rainfalls of every kind of divine material;85 were adorned by a profusion of clouds of every kind of flower;86 were adorned by a beautiful rainfall of clothes of every color falling from a treasure of clouds of trees87 of every kind of clothing; [F.281.a] were adorned by a continuous rainfall from clouds made of every kind of garland, tassel, and string of beads; were adorned by a rain from masses of clouds as extensive as the universe88 that were made of various kinds of incense and perfume that pervaded all the directions; were adorned by a continuous rain of a fine powder of networks89 of jewels from clouds of networks of flowers made from every kind of jewel; were adorned by clouds of banners and flags made of every kind of jewel and held in the hands of divine maidens who moved to and fro throughout the extent of space; were adorned with a variety of lotuses made from all jewels and with circles of precious petals, tall stems, and pericarps that resounded with the beautiful sounds of music; and were adorned with nets of disks90 of every kind of jewel, nets of lions made of jewels, and various kinds of garlands and strings of beads.

1.­14

In that way, as soon as the Bhagavat rested in the samādhi called the gaping lion, at that time, in the eastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Kanaka­megha­pradīpa­dhvajā, the Tathāgata Vairocana­śrī­tejorāja’s buddha realm, where the bodhisattva Vairocana­praṇidhāna­nābhi­raśmi­prabha, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and adorned the sky with clouds of various kinds of adornments: clouds of divine flowers from which a rain of flowers fell, [F.281.b] clouds of divine perfume from which a rain of perfume was released, clouds of divine jewel lotuses from which a rain of lotuses was scattered, clouds of divine garlands from which a rain of garlands was produced, clouds of divine jewels from which a rain of jewels fell, clouds of divine jewelry from which a rain of jewelry fell, clouds of divine precious parasols from which a rain of parasols was produced, clouds of divine flowers from which a rain of flowers fell, clouds of various kinds of fine divine clothing in different colors from which a rain of clothing fell, clouds of divine precious banners and flags that stood91 in the sky, and an array of clouds of every kind of jewel that filled the sky. Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the eastern direction emanated perfectly adorned kūṭāgāras that were covered with a net of precious jewels, each containing a lion throne and a lotus made of precious jewels that shined light in all directions, and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of the kings of precious wish-fulfilling jewels.

1.­15

In the southern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Vajra­sāgara­garbhā, the Tathāgata Samantāvabhāsa­śrī­garbha­rāja’s buddha realm, where the bodhisattva Duryodhana­vīrya­vega­rāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers [F.282.a] and came to the Sahā world realm. They manifested a network of tassels of every perfume that covered all the oceans of world realms. They manifested a network of tassels of strings of every kind of jewel extending throughout all infinite buddha realms. They manifested a network of tassels and garlands made of every kind of flower that existed throughout all successive buddha realms. They manifested a network of garlands, tassels, and strings of beads that connected all buddha realms.92 They manifested a network of chains of vajras that holds the ground beneath all the disks of buddha realms. They manifested the way that all buddha realms possess networks of various kinds of precious jewels. They manifested all world realms having acquired and possessing tassels of various kinds of cloth. They manifested all buddha realms being possessed of networks of many tassels and garlands of a variety of jewels, and all realms possessing a network of tassels and garlands made of the light rays of glorious precious jewels. And they manifested the ground of all world realms having a network of tassels and garlands of precious jewels and beautiful lion images.

1.­16

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southern direction emanated kūṭāgāras made of precious jewels that illuminated the world, each containing a lion throne and a lotus made of precious jewels, which shined light into all directions, [F.282.b] and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of flowers made from every kind of jewel.

1.­17

In the western direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Maṇi­sumerūvirocana­dhvaja­pradīpā, the Tathāgata Dharma­dhātu­jñāna­pradīpa’s buddha realm, where the bodhisattva Samanta­śrī­samudgata­tejorāja,93 together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and manifested the entire realm of phenomena being filled with clouds of Sumerus of banners,94 with various kinds of colors and with various kinds of perfume, that were as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of flowers,95 with various kinds of colors and with various kinds of scents, as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of incenses, with various kinds of colors and with various kinds of scents, as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, in forms resembling every kind of requisite, that have arisen from the brilliance of his pores;96 the entire realm of phenomena being filled with clouds of Sumerus of precious jewels, as numerous as the atoms in countless buddha realms, in the forms of various kinds of banners of stars in a display of circles of lights; [F.283.a] the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, in the forms of various exceptional displays of the essence of vajras in various colors; the entire realm of phenomena being filled with clouds of Sumerus of precious jewels from the Jambu River that brilliantly illuminate all world realms, as numerous as the atoms in countless buddha realms; the entire realm of phenomena being filled with clouds of Sumerus of precious jewels, as numerous as the atoms in countless buddha realms, that filled the sky and illuminated the entire realm of phenomena; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, that were in the form of the features of all tathāgatas; the entire realm of phenomena being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, that resounded with the bodhisattva conduct that revealed the images of the past practices of all tathāgatas; and the ten directions being filled with clouds of Sumerus of kings of jewels, as numerous as the atoms in countless buddha realms, that formed the images of the bodhimaṇḍas of all tathāgatas.

1.­18

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the western direction emanated kūṭāgāras covered by the kings of perfumes and by networks of strings of pearls, each having in its center a lotus made of precious jewels like the banner of Devendra upon a lion throne, [F.283.b] and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a precious network of gold and a crown of kings of wish-fulfilling jewels bound onto their heads.

1.­19

In the northern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Ratna­vastrāvabhāsa­dhvajā,97 the Tathāgata Dharma­dhātu­gagana­śrī­vairocana’s buddha realm, where the bodhisattva Asaṅga­śrī­rāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and manifested the sky being adorned by clouds of precious cloth; manifested the sky being adorned by clouds of precious clothing of yellow color, yellow in appearance; manifested the sky being adorned by clouds of precious clothing perfumed by various scents; manifested the sky being adorned by clouds of clothing98 made of the kings of jewels that were like the banner of the sun; manifested the sky being adorned by clouds of clothing99 made of the kings of jewels that shone with the splendor of gold; manifested the sky being adorned by clouds of clothing made of the kings of jewels that shone with jewels; manifested the sky being adorned by clouds of precious clothing in the manifold forms of all the stars; manifested the ten directions of the sky being filled with clouds of clothing100 made of precious jewels that were like cloth101 of shining crystal;102 [F.284.a] manifested the ten directions of the sky being filled with clouds of clothing made of kings of jewels that shone with glorious brightness; and manifested the sky being covered by clouds of clothing made of kings of jewels as an ocean of adornments.

1.­20

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northern direction emanated kūṭāgāras of precious jewels that had emerged from oceans, each having in its center a lotus made of precious jewels like the banner of Devendra upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a network of beautiful lion images made of the kings of precious jewels and with precious star banners above their heads.

1.­21

In the northeastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Sarva­mahā­pṛthivī­rāja­maṇi­raśmi­jāla­pramuktā, the Tathāgata Anilambha­cakṣuṣa’s103 buddha realm, where the bodhisattva Dharma­dhātu­sunirmita­praṇidhi­candra, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and manifested all infinite world realms being covered by clouds of kūṭāgāras of precious materials; [F.284.b] manifested all infinite world realms being covered by clouds of kūṭāgāras of perfumes; manifested all infinite world realms being covered by clouds of kūṭāgāras of incense; manifested all infinite world realms being covered by clouds of kūṭāgāras of sandalwood; manifested all infinite world realms being covered by clouds of kūṭāgāras of flowers; manifested all infinite world realms being covered by clouds of kūṭāgāras of jewels; manifested all infinite world realms being covered by clouds of kūṭāgāras of vajras; manifested all infinite world realms being covered by clouds of kūṭāgāras of gold; manifested all infinite world realms being covered by clouds of kūṭāgāras of clothing; and manifested all infinite world realms being covered by clouds of kūṭāgāras of lotuses.

1.­22

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northeastern direction emanated kūṭāgāras of precious jewels104 that had gateways that looked out upon the entire realm of phenomena, each having in its center, upon a lion throne, a lotus of precious jewels and unequaled perfume, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with a network of flowers made of the kings of precious jewels and turbans that were like a network of various treasures of kings of jewels bound upon their heads. [F.285.a]

1.­23

In the southeastern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Gandha­megha­vyūha­dhvajā, the Tathāgata Nāgeśvararāja’s buddha realm, where the bodhisattva Dharmārciṣmattejorāja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and covered the entire sky with clouds of disks of light the color of gold, covered the entire sky with clouds of disks of light the infinite colors of jewels, covered the entire sky with clouds of disks of light the color of the ūrṇā hair of the tathāgatas, covered the entire sky with clouds of disks of light the color of various jewels, covered the entire sky with clouds of disks of light the color of the center of lotuses, covered the entire sky with clouds of disks of light the color of disks made of the branches of trees made of the precious kings of jewels, covered the entire sky with clouds of disks of light the color of the uṣṇīṣas of the tathāgatas, covered the entire sky with clouds of disks of light the color of Jambu River gold, covered the entire sky with clouds of disks of light the color of the sun, and covered the entire sky with clouds of disks of light the color of the moon and the stars. [F.285.b]

1.­24

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southeastern direction emanated kūṭāgāras of perfect shining flowers of pristine jewels, each having in its center a lotus of lion-vajra jewels upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, their bodhisattva bodies adorned with a network of precious kings of brightly shining jewels.

1.­25

In the southwestern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Maṇi­sūrya­pratibhāsa­garbhā, the Tathāgata Dharma­candra­samanta­jñānāvabhāsa­rāja’s buddha realm, where the bodhisattva Sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and emanated from all his pores clouds of light rays from flowers, which were as vast as the element of space; emanated from all his pores clouds of light rays from musical instruments, which were as vast as the element of space; emanated from all his pores clouds of light rays from precious jewels, which were as vast as the element of space; emanated from all his pores clouds of light rays from precious clothing perfumed by incenses and perfumes of all kinds,105 which were as vast as the element of space; emanated from all his pores clouds of light rays from lightning emanated by nāgas, which were as vast as the element of space; [F.286.a] emanated from all his pores clouds of light rays from bright, precious jewels, which were as vast as the element of space; emanated from all his pores clouds of light rays from shining gold and precious jewels, which were as vast as the element of space; emanated from all his pores clouds of light rays from shining kings of jewels that were the essence of splendor, which were as vast as the element of space; and emanated from all his pores clouds of light rays from precious jewels that had the nature of illuminating the extent of the three times, like the ocean of the awareness of the tathāgatas, spreading throughout the element of space.

1.­26

Together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the southwestern direction emanated kūṭāgāras with networks of great precious jewels that illuminated the entire realm of phenomena, each having in its center a lotus that radiated light rays of perfumed lamps upon a lion throne, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with networks of the stainless essences of kings of jewels and with turbans of kings of jewels that emitted words that guided all beings106 bound upon their heads.

1.­27

In the northwestern direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Vairocana­śrī­praṇidhi­garbhā,107 the Tathāgata Samanta­vairocana­śrī­meru­rāja’s buddha realm, where the bodhisattva Vairocana­praṇidhi­jñāna­ketu, together with bodhisattvas to the number of atoms in countless buddha realms, [F.286.b] with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the bodhisattvas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the assemblies of followers of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all the hosts of emanations of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of all the past practices of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all śrāvakas and pratyeka­buddhas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, [F.287.a] clouds of images of the forms of all the bodhimaṇḍas and Bodhi trees of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of the many images of the miracles of all the tathāgatas who appear in the three times; emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the bodies of all world-lords who appear in the three times; and emanated, from all his signs and features of a great being, all his pores, and his entire body, clouds of images of the pure realms of the buddhas who have appeared in the three times.

1.­28

Instantly these filled the entire element of space, and together with his entourage, he approached the Bhagavat, bowed to the Bhagavat, and in the northwestern direction emanated kūṭāgāras with the essence of the kings of jewels that illuminated every direction, each having in its center, upon a lion throne, a precious lotus that illuminated the directions, and he and his entourage seated themselves cross-legged upon the lotuses, with their bodhisattva bodies adorned with networks of the invincible light of pearls and with turbans that had the illuminating light of all jewels bound upon their heads.

1.­29

In the downward direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Sarva­tathāgata­prabhā­maṇḍala­vairocanā, the Tathāgata Asaṅga­jñāna­ketu­dhvaja­rāja’s buddha realm, where the bodhisattva Sarvāvaraṇa­vikiraṇa­jñāna­vikrāmin, [F.287.b] together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and there resounded,108 from all his pores, an ocean of the languages,109 sounds, speech, and word definitions of all beings; there resounded the thunder of an ocean of clouds of the descriptions of how all the bodhisattvas in the three times originated; there resounded an ocean of clouds of the descriptions of how all the bodhisattvas in the three times fulfilled their aspirations; there sounded an ocean of clouds of the descriptions of how all bodhisattvas correctly accomplished the perfections; there resounded clouds of oceans of descriptions of how the field of conduct of all bodhisattvas pervaded all realms; there sounded an ocean of clouds of the descriptions of the accomplishments and miracles of all bodhisattvas; there resounded an ocean of descriptions of how all tathāgatas went to the bodhimaṇḍa, dissipated the disturbances of Māra, attained buddhahood at the bodhimaṇḍa, and manifested miracles; there resounded110 the thunder of an ocean of clouds of the descriptions of the ways and names of the sūtras and how all tathāgatas turned the wheel of the Dharma; there resounded descriptions of the ways and methods of the guiding Dharma that guides all beings through its timely wheel; and there resounded an ocean of descriptions of the aspirations that were made, the particular roots of merit, the time, the methods, and the Dharma, in order to gain the realization of all wisdom.

1.­30

He approached the Bhagavat, bowed to the Bhagavat, and in the downward direction [F.288.a] emanated kūṭāgāras that were treasures of all the various kinds of shining jewels in the image of the aerial palaces of all the tathāgatas, each having in its center a lotus of every kind of jewel upon a lion throne. He and his entourage seated themselves cross-legged upon the lotuses, with turbans that were banners shining with the images of all precious bodhimaṇḍas bound upon their heads.111

1.­31

In the upward direction, beyond an ocean of world realms as numerous as the atoms in countless buddha realms, there was the world realm Akṣaya­buddha­vaṃśa­nirdeśā, the Tathāgata Samanta­jñāna­maṇḍala­pratibhāsa­nirghoṣa’s buddha realm, where the bodhisattva Dharma­dhātu­praṇidhi­tala­nirbheda, together with bodhisattvas to the number of atoms in countless buddha realms, with the permission of the Bhagavat, rose up from that ocean of the assembly of followers, came to the Sahā world realm, and from all his signs and features of a great being, all his pores, his entire body, all his limbs, his fingers and toes, the words he spoke, and his robe and his skirt he revealed, within all his signs and features of a great being, [F.288.b] all his pores, his entire body, all his limbs, his fingers and toes, the words he spoke, and his robe and his skirt, the images of an ocean of the past practice of engaging in the perfection of generosity, and all the recipients and the gifts112 of all of the assemblies of bodhisattvas, of himself, of the Bhagavat Vairocana, of all the tathāgatas throughout the past, of all prophesied and unprophesied tathāgatas throughout the future who have yet to come, and of all who in the present reside in infinite buddha realms in the ten directions. He made visible the images of an ocean of the entire past practice of engaging in the perfection of correct conduct. He made visible the images of an ocean of the past practice of engaging in the perfection of patience through his limbs, his fingers, and his toes being cut off. He made visible the images of an ocean of the past practice of the diligence, vehemence, and prowess of all bodhisattvas. He made visible the images of an ocean of the past practice of seeking the dhyāna of all the tathāgatas. He revealed the images of an ocean of the past practices of engaging in perfecting the way of the Dharma wheel of all the tathāgatas, and he revealed the bodies and faces of those seeking the Dharma with great resolve giving away all possessions. He revealed the appearances of an ocean of the past practices of rejoicing in seeing all the tathāgatas, the path of all bodhisattvas, and bringing illumination113 to all beings. He revealed the appearances of an ocean of the past practices of the fulfillment of an ocean of prayers by all bodhisattvas through which there is a display114 of perfect purification. He revealed the appearances of an ocean of the past practice of engaging in the accomplishment, prowess, and purification of the perfection of strength of all bodhisattvas. Filling the vast expanse of the realm of phenomena with clouds of all miraculous manifestation, [F.289.a] he revealed the appearances of an ocean of the past practice endowed with the domain of the wisdom of all bodhisattvas.

1.­32

He approached the Bhagavat, bowed to the Bhagavat, and in the upward direction emanated kūṭāgāras that were adorned by all kinds of lords of vajras, each having in its center a lotus of sapphires upon a lion throne. He and his entourage, their blessed bodies adorned by a network of all shining precious kings of jewels and hung with necklaces of the kings of jewels from which sounded the names of the tathāgatas of the three times, and their heads bound by precious turbans, seated themselves cross-legged upon the lotuses. [B25]

1.­33

All those bodhisattvas and their entourages had become so through the completely good conduct and prayer of bodhisattvas. They had been at the feet of all tathāgatas and gazed upon their faces. They possessed the completely pure eyes of wisdom. The ocean of the teaching of the way of the sūtras and the wheel of the Dharma of all the tathāgatas had entered their ears. They had perfectly perfected the perfections that bring the attainment of the power of all bodhisattvas. In each instant they manifested the miracle of going into the presence of all tathāgatas. They had the range of pervading all worlds with a single body. They manifested the appearance of their bodies being present in the assemblies of the pupils of all tathāgatas. [F.289.b] They had the range of activity of manifesting all worlds being included within one world that is within a single atom. They ripened all beings, being present at the exact time for guiding them. They had the range of activity of emitting from all their pores the thunder of the clouds of the Dharma wheel of all the tathāgatas. They had attained the knowledge that all the realms of beings were like magical tricks. They had realized that all the tathāgatas are like illusions. They were purified by the knowledge that all rebirths within the continuation of existence were like dreams. They knew that all accomplishments of wisdom are like mirages. They had realized that all infinite worlds are like illusory manifestations. They had attained the ten strengths of the tathāgatas and the light of wisdom. They were supreme beings of fearlessness and had the forcefulness of the lion’s roar. They had entered the inexhaustible ocean of unique knowledge. They had obtained the ocean of the languages of beings and the wisdom of the meaning of the words of the Dharma. They possessed an unimpeded scope of wisdom that was as vast as the realm of phenomena and space. They possessed the pure domain of the wisdom of the clairvoyances of all bodhisattvas. They possessed the diligence that disrupts the domain of all the māras. They were established in the power of knowing the three times. They had attained the unobscured wisdom of all phenomena. They had the field of activity of space without any base. They had everlasting115 omniscience. They had diligence as vast as space.116 They had the range of wisdom that did not focus on all existences as its object. [F.290.a] They had the pervading wisdom117 of the ocean of processes of the entire realm of phenomena. They had entered through the gateway of the nondifferentiating wisdom of all world realms. They demonstrated the miracle of all the worlds being connected, one with the other. They demonstrated bodies that were born in all kinds of world realms. They had the knowledge of the small and vast, wide and narrow shapes of all world realms. They had realized the wisdom of the small being the vast. They had the knowledge of the vast being the small. They had attained being in the presence of all buddhas in a single instant of mind. They possessed bodies that had been blessed by all the tathāgatas. They had attained the ignorance-free wisdom in all the oceans of the directions. They pervaded all the oceans of the directions with emanations in an instant of mind.

1.­34

These bodhisattvas who all had such limitless qualities through the blessings of the tathāgatas filled the entirety of Jetavana.

1.­35

The great śrāvakas, such as Śāriputra, Maudgalyāyana, Mahākāśyapa, Revata, Subhūti, Aniruddha, Nandika, Kapphiṇa,118 Kātyāyana, and Pūrṇa Maitrāyaṇī­putra, were present in Jetavana but did not see those miraculous manifestations of the Tathāgata. Neither did they see the miraculous displays of the Buddha, the majesty119 of the Buddha, the manifestations of the Buddha, the miracles of the Buddha, the supremacy of the Buddha, the miraculous conduct120 of the Buddha, the power of the Buddha, the blessing of the Buddha, or the pure realm of the Buddha.

1.­36

Nor did they see the inconceivable range of activity of the bodhisattvas, [F.290.b] the coming of the bodhisattvas, the arrival of the bodhisattvas, the gathering of the bodhisattvas, the approach of the displays of paranormal powers of the bodhisattvas, the circle of the assembly of bodhisattvas, the bodhisattvas arranging themselves in the directions, the display of the lion thrones of the bodhisattvas, the dwellings of the bodhisattvas, the activities of the bodhisattvas, the display of the power of the samādhis of the bodhisattvas, the gaze of the bodhisattvas, the awesomeness of the bodhisattvas, the forcefulness of the bodhisattvas, the offerings made to the Tathāgata by the bodhisattvas, the prophecies given to the bodhisattvas, the ripening of the bodhisattvas, the renunciation121 of the bodhisattvas, the purified Dharma bodies of the bodhisattvas, the fulfilled wisdom bodies of the bodhisattvas, the proclaimed122 aspiration bodies of the bodhisattvas, the created form bodies of the bodhisattvas, the pure, perfect features of the bodhisattvas, the display of the auras of infinite colors of the bodhisattvas, the network of light rays emanated by the bodhisattvas, the spreading clouds emanated by the bodhisattvas, or the network of the directions being pervaded by the bodhisattvas, nor did they see the miraculous realm of the conduct of the bodhisattvas.

1.­37

Why was that? Because they did not have the same roots of merit. They had not accumulated in the past the roots of merit that are the cause for seeing the miracles of a buddha; [F.291.a] they had not in the past taught the qualities and pure display of the buddha realms included within the world realms in the ten directions; they had not described the buddha miracles of the buddha bhagavats; and they had not in the past encouraged beings continuing in saṃsāra to attain the highest, complete enlightenment. They had not established in the minds of others the aspiration to enlightenment; they had not engaged in preventing the discontinuation of the family lineage of the tathāgatas; they did not have the diligence to gather all beings as pupils; they did not encourage bodhisattvas to practice the perfections; and when they were continuing in saṃsāra, they did not have as their goal the level of wisdom that transcends that of all beings.

1.­38

They had not accumulated the roots of merit to become omniscient. They had not accomplished the roots of merit of a tathāgata who transcends the world. They had not realized the clairvoyance that perceives the miracles in all the pure realms of the buddhas. They did not know the roots of merit from focusing upon the exceptional enlightenment that transcends the world, which is perceived by the vision of the bodhisattvas and originates from the great aspirations of the bodhisattvas.

1.­39

Nor did all the śrāvakas and pratyeka­buddhas know the exceptional perception of the vision of the wisdom eyes of the completely good bodhisattvas. Nor did they know the attainments123 of the bodhisattvas through the illusory nature of phenomena, which arise from the blessing of the tathāgatas;124 or the blessing of possessing the various dream-like125 perceptions of bodhisattvas; [F.291.b] or the increasing great power of the joy of bodhisattvas.

1.­40

Therefore, the great śrāvakas, such as the supreme pair, the excellent pair,126 and so on, did not see the miracles of the Tathāgata; they did not hear of them, did not know them, did not comprehend them, did not understand them, were not aware of them, did not believe in them, did not think of them, did not regard them, did not consider them, did not dwell upon them, and did not reflect upon them.

1.­41

Why was that? Because the scope of a buddha’s wisdom127 is not the same as that of the śrāvaka. Therefore, even though the great śrāvakas were present in Jetavana, they did not see the Buddha’s miracles. They did not have the roots of merit that would accord with that. They did not have the pure vision for seeing the Buddha’s miracles. They did not have the samādhi that realizes the power for causing something vast to be within a small object of perception. They did not have the liberation, the miraculous powers, the supremacy, the power, the mastery, the state, the perception, the vision, or the wisdom [F.292.a] through which they could know, see, comprehend, understand, fathom, realize, view, experience, grasp, surmount, hear from others, teach, describe, reveal, praise, bestow, inspire beings toward, connect beings with, bring beings to, or establish beings in the nature of the Buddha’s miracles.

1.­42

Why was that? Because they had become what they were through the Śrāvakayāna, had accomplished the path of the śrāvakas, had fulfilled the range of the conduct of the śrāvakas, had gained the result of the śrāvakas, had gained the knowledge of the illumination of the truths, were established in the summit of existence, had attained absolute peace, had minds that were devoid of great compassion, had no regard for all the world realms, and had accomplished their own benefit.

1.­43

They had gathered and were present in Jetavana before, to the left, to the right, and to the rear of the Bhagavat, but they did not see those miracles of the Buddha.

1.­44

Why was that? They had not attained omniscient wisdom; they had not accomplished omniscient wisdom; they were not established in omniscient wisdom; they had not prayed for omniscient wisdom; they had not realized omniscient wisdom; they had not become imbued with omniscient wisdom; and they had not become purified in omniscient wisdom and therefore were not able to observe, to know, to see, or to realize the miracles from the Buddha’s samādhi.

1.­45

Why was that? Because they could be seen through the vision of those who were in the family of bodhisattvas and not through the vision of śrāvakas. Therefore, those great śrāvakas were present in Jetavana but did not see the Tathāgata’s miracles, the Tathāgata’s power, the Tathāgata’s pure realm, or the gathering of the bodhisattvas. [F.292.b]

1.­46

By analogy, many hundreds of thousands of pretas, suffering from thirst and hunger, naked, without clothing, their skin the color of being burned, shriveled by the wind and sun, attacked by flocks of crows, and terrified by wolves and jackals,128 do not see the great Ganges River even though they are gathered on its opposite banks, because they are obscured by obscuring karma. Some of them see a dry riverbed without water, and some of them see it filled with ashes. In that same way, although the sthaviras, the great śrāvakas, were present in Jetavana, their vision was obscured by the cataracts of the ignorance that is contrary to omniscience. And this is because they did not possess the power of the root of merit of the level of omniscience.

1.­47

By analogy, a man who is in the middle of a great gathering of many people becomes drowsy. He falls asleep, and in a dream he sees in that place the divine city that is Śakra’s beautiful residence, which is upon the summit of Sumeru and has trees; is encircled by a wall of fruit trees;129 is filled with a quintillion female devas and filled with a quintillion male devas; has wish-fulfilling trees that emit divine clothing, strings of pearls, precious ornaments, and various kinds of necklaces; has many trees of musical instruments that emit beautiful music when the divine instruments of various kinds are moved by the breezes; and has an array of all kinds of joyful amusements. He hears the melodious, beautiful sounds made by the female devas who are singing and playing the divine musical instruments, and he thinks that he is there. [F.293.a] Even though he sees that everywhere this place is adorned by an array of divine things, the many people who are gathered in that same place do not see it, do not know it, and do not perceive it. Why is that? Because it is perceived in a dream by the man who is asleep. Although those many people are in the same place, they do not see it.

1.­48

In the same way, those bodhisattvas, those lords of the world who aspire to enlightenment, who had received the vast blessing of the Buddha, who had obtained the unmistaken power of their roots of merit, who had made prayers of aspiration for omniscience, who understood well all the qualities of the tathāgatas, who were well established in the vast array of the bodhisattva path, and who were highly accomplished in the Dharma of the aspects of omniscient wisdom130‍—they had completely excellent bodhisattva conduct, had the pure fulfillment of their prayers of aspiration, had reached the domain of wisdom of all the bodhisattva levels, enjoyed all practices through bodhisattva samādhi, and practiced without impediment the entire range of bodhisattva wisdom, so that they could see, perceive, and experience the inconceivable supremacy of the Buddha and the displays of the Buddha. However, the great śrāvakas, the supreme pair, the good pair, and so on did not see them or know of them, because they did not have the vision of the bodhisattvas.

1.­49

By analogy, the Himalaya, the king of mountains, [F.293.b] is filled with places that are the sources of herbs. Those individuals who have acquired the knowledge of mantras, medicine, and herbs and are accomplished in that science,131 and who are learned in the usage of all herbs, carry out there the task of collecting those herbs. Others who dwell on that king of mountains and who are herders of animals, cattle, goats, and sheep; those who are hunters; and other people who do not know the science of herbs do not know the taste, power, effects, locations, usages, and application of herbs. In the same way, the bodhisattvas who perceive132 the range of activity of the Tathāgata, who have perfected133 the range of bodhisattva miracles, can see134 the range of miracles of the Tathāgata’s samādhi. The great śrāvakas, the supreme pair, the good pair, and others who were content concerning what had to be done for themselves, who were indifferent concerning what had to be done for others, who were uncaring‍—although they were present in Jetavana, they did not perceive the range of miracles of the Tathāgata’s samādhi.

1.­50

For example, this great earth is the perfect source of all jewels. It is filled with many hundreds of thousands of treasures. It is completely filled with different kinds of various jewels. A man who is skilled in the knowledge of the sources135 of jewels and treasure, is educated in the science of examining jewels, has knowledge of the science of treasures, is well trained in the craft of jewelry,136 and is supported by the power of vast merit will obtain whatever jewels he desires, and he will completely satisfy himself, support his father and mother, care for his sons and daughters, and also distribute his wealth among other beings who are old, sick, poor, suffering misfortune, or in need of food and clothes, [F.294.a] bringing others various kinds of happiness from wealth. However, those beings who have no knowledge of treasures or the source of jewels and who have not created merit do not have the pure vision of the knowledge of jewels. Even though they are at the very location, they do not perceive that there is precious treasure and a source of jewels, and without that knowledge they do not obtain jewels, nor do they make use of the jewels.

1.­51

In the same way, the bodhisattvas had the pure vision of wisdom concerning the inconceivable range of the Tathāgata, and they perceived the inconceivable range of the wisdom of the Tathāgata. They were present in Jetavana and saw the miracles of the Buddha, perceived an ocean of the ways of the Dharma, had applied the seal of samādhi, were engaged in making offerings to the Tathāgata, were dedicated to possessing the Dharma, and gathered beings through the four methods of gathering pupils. The great śrāvakas did not see those miracles of the Tathāgata or that gathering of the great assembly of bodhisattvas.

1.­52

By analogy, a man who is blindfolded arrives at an island of jewels. He walks around that island of jewels, stands on it, sits on it, and lies down on it, but he does not see that source of jewels. He does not see the trees of jewels, the clothing of jewels, the incense of jewels, or all the jewels. He does not know the scope, the value, or the use of those jewels. He does not acquire the jewels. He does not understand what could be done with the jewels. Those who are not blindfolded see and know all those jewels. [F.294.b]

1.­53

In the same way, the bodhisattvas had reached the island of the jewels of the Dharma and saw before them the supreme jewel of the Tathāgata, the adornment of the entire world, present in Jetavana and demonstrating the inconceivable miracles of a buddha. The great śrāvakas were present, staying at the feet of the Tathāgata, but did not see manifested miracles from the range of the Tathāgata’s samādhi. They did not see the great assembly of the bodhisattvas who were like a source of jewels. Why was that? Because their eyes of wisdom were blindfolded by the ignorance that is contrary to omniscience. They did not have the purified eyes of wisdom of the bodhisattvas, and they had not realized the comprehension of the lineage of the Dharma’s domain, through which one could see the inconceivable manifestation of miracles from the supremacy of the Tathāgata’s samādhi.137

1.­54

By analogy, there is the completely purified sight called stainless brilliance, which does not experience any darkness. If a man who has obtained that purified sight named stainless brilliance were to go in the completely black darkness of a dark night among a gathering of a quintillion people who have various138 practices and conduct and whose sight is overwhelmed by darkness, he would move, stand, sit down,139 and act among them in various ways, but those people will not see or know of that man’s various kinds of activity. [F.295.a] However, when that man looks in the different directions at the various practices and conduct that the great gathering of beings is performing, he sees their various shapes, their various colors, with none of those various sights unseen. In the same way, the Tathāgata, who has an entourage of an assembly of bodhisattvas, possesses the sight that is pure and unimpeded so that he sees and knows the entire world. He demonstrates the manifestation of the great miracles of a buddha’s samādhi, but the great śrāvakas do not see those great miracles manifested by the samādhi and wisdom of the Tathāgata. Nor do they see that great assembly of the great bodhisattvas.

1.­55

By analogy, it is like when a bhikṣu in the center of an assembly of many beings rests in the samādhi of the pervasion of earth or rests in the samādhi pervaded by water or the samādhi pervaded by fire, pervaded by air, pervaded by blue, pervaded by yellow, pervaded by red, pervaded by white, pervaded by devas, pervaded by the bodies140 of various beings, pervaded by all sounds and voices, or pervaded by all perceptions. That assembly of many beings does not see a mass of water, does not see the light of fire, does not see the pervasion by the bodies of various beings, and so on up to not seeing the pervasion by all perceptions. It only sees him practicing and resting in the samādhis. In the same way, when the Tathāgata manifests inconceivable miracles that are the range of a buddha’s samādhi, the great śrāvakas do not see or know them. [F.295.b] The bodhisattvas who are following the path of the tathāgatas see and comprehend that range of activity of the tathāgatas.

1.­56

For example, as soon as a man who creates ointments smears it on his two eyes, an entire multitude of beings cannot see his body, but he can see the bodies of the entire multitude of beings. Whether he is walking, sitting, or standing, he sees the entire multitude of beings. In that same way, the Tathāgata has transcended the world, has passed beyond the range of perception of all beings, and has attained the range of omniscient wisdom but can be perceived by the vision of the wisdom of the bodhisattvas. He can see all beings, but the great śrāvakas do not see the miracle of the Tathāgata.

1.­57

For example, a deity who accompanies a human for his entire life is always following him. The deity sees the human, but the human does not see the deity. In the same way, the Tathāgata has attained the range of perception of the wisdom of omniscience, and he manifests miracles in the middle of the great gathering of the assembly of bodhisattvas, but the great śrāvakas do not see and do not know of the Tathāgata’s great manifestation of miracles or the miracle of the assembled circle of bodhisattvas.

1.­58

Consider, for example, a bhikṣu who has reached the perfection of power over his entire mind141 and rests in a meditation in which all perception and sensation has ceased. Through his being without perception142 or sensation, his six senses do not experience anything. He has not attained nirvāṇa, and worldly events are continuing and present, but through the power and might of being in that meditation, he does not perceive them and does not see them. In the same way, [F.296.a] the great śrāvakas were present in Jetavana, and they had all the six sensory faculties, but they did not see, did not perceive, and did not know of the manifestation of miracles and supremacy from the samādhi of the Tathāgata. Why is that? The range of activity of the Buddha is profound, vast, immeasurable, difficult to see, and difficult to understand. The Buddha’s range of activity is inconceivable and is inaccessible to the śrāvakas and pratyeka­buddhas. Therefore, the great śrāvakas were assembled in Jetavana and were present at the feet of the Bhagavat, but they did not see the Buddha’s miracles or the great gathering of bodhisattvas. They also did not see or perceive the accumulation in Jetavana of the qualities and adornments of countless, innumerable pure world realms, because they were not worthy of it.

1.­59

At that time, the bodhisattva Vairocana­praṇidhāna­nābhi­raśmi­prabha recited these verses:

1.­60
“See the inconceivable enlightenment,
The buddhahood of the supreme being!
The Jina has manifested the miracles
Of a buddha in this Jetadhvaja. {1}
1.­61
“There appears the self-arising,
Incalculable power of transformation
That the world, not knowing the way
Of the Dharma, is ignorant of. {2}
1.­62
“There are the profound,
Immeasurable, inconceivable
Miracles of the Dharma kings
That the world does not fathom. {3} [F.296.b]
1.­63
“The buddhas have infinite splendor143
And are adorned by characteristics.
The Dharmas that the buddhas produce
Are without characteristics. {4}
1.­64
“In the grove that is named Jeta
The Jina demonstrates miracles
That are without center or edge
And difficult to describe in words. {5}
1.­65
“See the assembly of great beings,
Of bodhisattvas, who have assembled
From countless millions of realms
Wishing to look upon the Jina.144 {6}
1.­66
“The entire world is unable
To know or think of that
Fulfillment of prayers
And that unimpeded conduct. {7}
1.­67
“The pratyeka­buddhas
And the śrāvakas do not know
Anything about their conduct
Or the range of145 their minds. {8}
1.­68
“Those with great wisdom, the bodhisattvas,
Are invincible and undefeatable,146
Banners of heroism, unadulterated,
And they have reached the level of wisdom. {9}
1.­69
“They have great renown
And have attained immeasurable samādhis.
They demonstrate miracles that pervade
The entire domain of phenomena.” {10}
1.­70

Then the bodhisattva Duryodhana­vīrya­vega­rāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

1.­71
“See those who are born from the sugatas,
They who bring happiness to the world,
Who have the essence of merit, great wisdom,
And who have realized the conduct of a bodhisattva. {11}
1.­72
“They are learned, with infinite knowledge.
Their minds are in a perfect state of meditation.
They have the range of a vast wisdom
That is profound and without center or limit. {12}
1.­73
“See the numerous oceans
Of they who have no dwelling, no basis,
Who are assembled from the ten directions
And seated upon lotus seats {13}147
1.­74
“In the great forest named Jeta
That is beautified by many adornments,
That is completely filled with bodhisattvas
And is the hermitage of the Sugata. {14} [F.297.a]
1.­75
“They are without basis, without acquisition,
Without elaboration, without foundation,
With unimpeded minds, stainless,
Focused on the essence of phenomena. {15}
1.­76
“They are banners of wisdom,
Great heroes who have vajra minds.
They are unshakable and teach nirvāṇa
Within unceasing qualities.148 {16}
1.­77
“They have gathered from numerous millions
Of realms beyond number in the ten directions
And have arrived before the Buddha
And are free from dualistic perception. {17}
1.­78
“They see these miracles
Of the self-arisen Lion of the Śākyas,
And it is through his blessing
That these bodhisattvas have gathered. {18}
1.­79
“The offspring of the jinas, they who have attained perfection,
Do not distinguish between the Buddha’s Dharmas
On the level of the essence of phenomena
But make distinctions merely in terms of terminology. {19}
1.­80
“They are established in the ultimate conclusion
Of the indivisibility of the essence of phenomena,
But they make distinctions between phenomena
Through producing unceasing words.” {20}
1.­81

Then the bodhisattva Samanta­śrī­samudgata­tejorāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

1.­82
“See the vast circle of wisdom
Of the one who is supreme among beings.
He knows when it is timely and untimely
And then teaches the Dharma to beings. {21}
1.­83
“He completely defeats all opposition
From gathered assemblies of tīrthikas.
He demonstrates miraculous acts
According to the wishes of beings. {22}
1.­84
“The Sugata does not dwell in a direction;149
The Buddha does not go to a realm.150
The great Muni is always both151
Ascertainable and unascertainable. {23} [F.297.b]
1.­85
“The sun moving through the sky
Demarcates the number of days.
Thus the Teacher, wise with knowledge,
Demarcates the three times without impediment. {24}
1.­86
“On the night of a full moon
The moon’s disk is the brightest light.
In that way, the Lord152
Full of white Dharma is seen. {25}
1.­87
“Just as the disk of the sun
Moves through the sky
Without being stopped‍—
Thus are the Buddha’s miracles. {26}
1.­88
“Just as space is not dependent
On the worlds in the directions,
In that way, the buddha miracles
Of the Lamp of the World are to be known. {27}
1.­89
“Just as in the world the earth
Is the support for all beings,
In that way, in the world the Dharma wheel
Of the Lamp of the World is a support. {28}
1.­90
“Just as the wind, without impediment,
Moves swiftly through the sky,
In that way, the Buddha’s nature
Moves through the world realms. {29}
1.­91
“Just as the numbers of worlds
Are based on accumulations of water,
In that way, the buddhas of the three times
Are based on accumulations of wisdom.” {30}
1.­92

Then the bodhisattva Asaṅga­śrī­garbha­rāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

1.­93
“Just like high mountains and cliffs
That are made of vajras,
The Buddha, the protector of all worlds,
Is the highest in the world. {31}
1.­94
“Just as the great water of the ocean
Is immeasurable and unpolluted,
In that way, the sight of the Buddha
Dispels the thirst of the world. {32}
1.­95
“Just as Mount Meru
Is higher than the ocean’s water,
In that way, the Lamp of the World
Is higher than the ocean of phenomena. {33}
1.­96
“Just as the vast ocean
Is the source of all jewels, [F.298.a]
The Self-Arisen One’s wisdom
Is unending instantaneous knowledge. {34}
1.­97
“The Guide’s wisdom is profound,
Incalculable, and immeasurable;
Therefore, the Buddha demonstrates
Immeasurable, inconceivable miracles. {35}
1.­98
“Just as a skilled magician
Manifests the qualities of illusions,
In that way, the Buddha, who has the power
Of knowledge, manifests miracles. {36}
1.­99
“Just as a pure wish-fulfilling jewel
Fulfills the wishes that are made,
In that way, the Jina fulfills
The pure aspirations of beings. {37}
1.­100
“Just as a shining jewel
Shines with lights,
In that way, pure omniscience
Illuminates the aspirations of beings. {38}
1.­101
“Just as a jewel with eight facets
Remains facing all directions,
In that way, the unimpeded Lamp
Illuminates the realm of phenomena. {39}
1.­102
“Just as the bright water-purifying jewel
Makes turbid water clear,
In that way, the sight of the Buddha
Purifies the senses of the world.” {40}
1.­103

Then the bodhisattva Dharma­dhātu­praṇidhi­sunirmita­candra­rāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

1.­104
“Just as looking through a sapphire153 transforms
A direction in this world into the color of the sapphire,
In the same way, seeing the Buddha
Transforms beings into the color154 of enlightenment. {41}
1.­105
“The Buddha manifests immeasurable
Miracles of various kinds,
Within each single atom,
That purify the bodhisattvas. {42}
1.­106
“They are marvelous, profound,
Infinite, difficult to accomplish,
In the scope of the wisdom of the wise,
And inaccessible to the world. {43}
1.­107
“For the consummation of the bodhisattvas
There is the perfected display, [F.298.b]
The purification of the Buddha’s activity
That teaches entering the realm of the Dharma.155 {44}
1.­108
“The Jina manifests
In countless buddha realms
That are completely filled
By buddhas encircled by the wise. {45}
1.­109
“The Teacher with dominion over all Dharma teachings,
The supreme one of the Śākyas, has appeared.
These miracles of his, which are
Beyond measure, have occurred. {46}
1.­110
“You see156 this immeasurable variety
Of the activities of the constant one.
He who has immeasurable splendor
Manifests infinite miracles. {47}
1.­111
“The Lord of the World teaches
The Jina’s children in the essence of the Dharma,
And they become those who have
The unimpeded range of wisdom in all Dharmas. {48}
1.­112
“The lord of157 humans through his powers
Turns the wheel of the Dharma,
Manifesting hundreds of miracles
And purifying158 the entire world. {49}
1.­113
“In the domain of the supreme among beings
There is the purified circle of knowledge,
The great nāgas with enormous wisdom,
Who bring liberation159 from the entire world.” {50}
1.­114

Then the bodhisattva Dharmārciṣmattejorāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

1.­115
“The śrāvakas of the supreme ṛṣi
Who appear160 in the three times
Are without the knowledge
Of the footsteps the Sugata161 takes. {51}
1.­116
“The entirety of the pratyeka­buddhas
Free of error, who appear in the three times,
Are also without the knowledge
Of the footsteps the Protector takes. {52}
1.­117
“It goes without saying that all beings,
Obscured by the darkness of ignorance
And like dogs tied to a leash,
Have no knowledge of the Guide. {53}
1.­118
“The Jina cannot be known.
He cannot be measured by any measure.
The Buddha has unimpeded knowledge.
He has transcended the path of words. {54} [F.299.a]
1.­119
“The constant one has the light of the full moon,
And he is beautified162 by his features.
For countless kalpas he performs
Unimpeded miraculous actions.163 {55}
1.­120
“Though one contemplates with a focused mind
The Buddha in this and that way
For countless millions of kalpas,
He will remain indescribable. {56}
1.­121
“One will not completely understand
A single aspect of the self-arisen qualities.
Even when the Buddha is gazed upon,
The Buddha’s Dharmas are inconceivable. {57}
1.­122
“All such fields of activity as those,
Which are difficult to see, will appear
To those who have the aspiration,
To those whose minds delight in them. {58}
1.­123
“Those who maintain an unstained, wise mind
And have an overpowering, great164 accumulation
Enter into this way
Of infinite merit and wisdom. {59}
1.­124
“Those with vast aspirations,
Vast motivation, and vows
Will reach the field of activity of the jinas
And attain vast enlightenment.” {60}
1.­125

Then the bodhisattva Sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja­rāja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

1.­126
“They have bodies of unimpeded wisdom,
And therefore the self-arisen ones have no body.
The scope of their wisdom is inconceivable,
And therefore one cannot conceive of them. {61}
1.­127
“A buddha’s body is obtained
Through inconceivable acts of goodness,
And therefore it is unstained by the three worlds
And beautified by a supreme being’s features and signs. {62}
1.­128
“He completely illuminates the world
And is purified of the realm of phenomena.
He is the gateway to the enlightenment of buddhahood
And is the great source of all wisdom. {63}
1.­129
“Unsullied and pristine,
Free of all clinging,
A sun for the world
Radiating rays of wisdom, {64}
1.­130
“Eliminating the terrors of existence
Through purification of the three realms, [F.299.b]
And bringing bodhisattvas to perfection,
He is the source of the enlightenment of buddhahood.165 {65}
1.­131
“Although he manifests infinite colors,
He is devoid of all colors.
He manifests the countless, endless166
Colors because of all beings. {66}
1.­132
“There is no one who can fully
Understand167 the Buddha’s wisdom,
Which in each instant purifies
The enlightenment of buddhahood. {67}
1.­133
“The unceasing teaching of wisdom
Is by its nature unchanging.
In a single instant it describes
All the jinas of the three times. {68}
1.­134
“The wise one who is dedicated to enlightenment,
Constantly forsaking all other activity,
Although his mind is called mind,
In his mind no mind arises.168 {69}
1.­135
“The qualities of buddhahood
That the buddhas manifest
Are inconceivable, are a field beyond description,
Are profound, and are beyond the scope of words.” {70}
1.­136

Then the bodhisattva Vairocana­praṇidhāna­ketu­dhvaja, through the blessing of the Buddha, looked into the ten directions and recited these verses:

1.­137
“Those who are pure and with unconfused recollection,
Who possess the Dharma with complete certainty,
Who have inconceivable understanding,
Are an unending ocean of enlightenment. {71}
1.­138
“Their minds have certainty concerning this.
This is their realm of practice.
Their wisdom is unshakable.
They have eliminated doubt. {72}
1.­139
“They do not become disheartened.
They do not become despondent.
They maintain the aspiration
Of devotion to the Buddha’s Dharma. {73}
1.­140
“They have the deepest faith,
And they develop what is truly superior.
They delight in the wisdom
That has no object and no fixation. {74}
1.­141
“They are filled with virtuous qualities
Created during millions of kalpas.
All of that is completely given away
By these unequaled seekers of wisdom. {75} [F.300.a]
1.­142
“Although they are active within saṃsāra,
They are not based within saṃsāra.
They have realized the Buddha’s Dharma
And so delight in the Buddha’s field of activity. {76}
1.­143
“Whatever worldly good fortune there is
That occurs within the realms of beings,
The resolute ones renounce it all,
And they remain in the Buddha’s good fortune. {77}
1.­144
“The world remains fruitless,
Continuously in bondage.169
Those whose conduct is free from attachment
Are continuously fixed on benefiting beings. {78}
1.­145
“Their unequaled conduct
Is inconceivable for all beings.
They who think of the world’s happiness
Bring an end to suffering. {79}
1.­146
“They have compassion for the whole world
And have the pure wisdom of enlightenment.
They are a light for the world
And bring liberation to the entire world.” {80}
1.­147

Then the bodhisattva Sarvāvaraṇa­vikiraṇa­jñāna­vikrānta­rāja,170 through the blessing of the Buddha, looked into the ten directions and recited these verses:

1.­148
“Even the word buddha is a great rarity
For thousands of millions171 of kalpas,
Let alone seeing a supreme one
Who eliminates all doubts. {81}
1.­149
“He has gained the realization of all Dharmas.
He is the object of veneration172 for the three worlds.
He brings purification to all beings.
He is a light for the world that brings joy when seen.173 {82}
1.­150
“One will never have enough
Of seeing the form body
Of the supreme blameless being,
Even in a quintillion kalpas. {83}
1.­151
“The bodhisattvas174 are continually gazing
At the form body of the lord of humans.
They have no attachment, and they dedicate
Their own virtues to enlightenment for the benefit of others. {84}
1.­152
“The form body of the great Muni
Is this gateway to the enlightenment of buddhahood,
From which comes unimpeded and
Unceasing175 discriminating knowledge. {85}
1.­153
“The supreme great Muni illuminates [F.300.b]
Countless, innumerable beings,
Brings them into the Mahāyāna,
And prophesies their supreme enlightenment. {86}
1.­154
“He illuminates an infinite world,
A realm that has the nature of great merit,
A domain of wisdom that has arisen and appeared,176
And he multiplies accumulated merit. {87}
1.­155
“He cuts through the net of suffering
And purifies177 the aggregation of wisdom.
Those who please the Jina
Have no fear of the lower realms. {88}
1.­156
“On seeing the supreme two-legged being,
An extremely vast motivation develops.
The incalculable power of wisdom
Creates an illuminating radiance.178 {89}
1.­157
“Those who see the Buddha, the supreme human,
Will certainly attain supreme enlightenment.
They will have certainty, thinking,
‘I shall become a tathāgata.’ ” {90}
1.­158

Then the bodhisattva Dharma­dhātu­praṇidhi­tala­nirbheda,179 through the blessing of the Buddha, looked into the ten directions and recited these verses:

1.­159
“Having seen the Muni who is the foremost Śākya,
Who possesses a perfection of infinite qualities,
Those with minds that make dedications
Are purified within the Mahāyāna. {91}
1.­160
“The constant ones who have great compassion,
Who turn the wheel of the Dharma,
The tathāgatas
Appear for the sake of all beings. {92}
1.­161
“How could all beings
Be able to repay the buddhas,
Who for trillions of kalpas
Have been dedicated to benefiting beings? {93}
1.­162
“It is better to be cooked for ten million kalpas
In the three unendurable lower existences
Than to not see the Teacher,
Who dispels all attachment. {94}
1.­163
“However great the aggregation of suffering
That exists within the minds of all beings,
One can endure the experience of all of it,
But not being deprived of seeing the Buddha. {95}
1.­164
“It is better to remain for a long time
In all these different states of being
That are in the lower existences in this world [F.301.a]
Than to be deprived of hearing180 the Buddha. {96}
1.­165
“It is better to remain for countless kalpas
In each of the hell realms
Than to remain far from the supreme enlightenment
That has been attained by infinite jinas. {97}
1.­166
“For what reason would one wish to remain
For a long time in the lower realms?
One would do so as a cause of seeing
The lord of jinas, which increases wisdom. {98}
1.­167
“All suffering is eliminated
Through seeing the Jina, the Lord of the World,
And there is the realization of the wisdom
Of the field of activity of the perfect buddhas. {99}
1.­168
“By seeing the Buddha, the supreme human,
All obscurations are brought to an end.
It causes the increase of immeasurable merit
Through which enlightenment is attained. {100}
1.­169
“Seeing the Buddha eliminates
The doubts and uncertainties of beings,
And both worldly and unworldly
Wishes are completely fulfilled.” {101}

2.
Chapter 2

Samanta­bhadra

2.­1

Then the bodhisattva mahāsattva Samanta­bhadra looked upon the great assembly of bodhisattvas, and in order to categorize, teach extensively, clarify, illuminate, and give instructions on the Tathāgata’s samādhi called the gaping lion, he taught those bodhisattvas in ten ways the Tathāgata’s samādhi called the gaping lion through the equality of the nature of the realm of phenomena with the element of space, the equality of the three times, the equality of the realm of phenomena, the equality of the realms of beings, the equality of all worlds, the equality of the continuum of karma, the equality of the thoughts of all beings, the equality of the aspirations of beings, the equality of the appearances of phenomena, the equality of the times for ripening beings, and the equality of the faculties of all beings. [F.301.b]


3.
Chapter 3

Mañjuśrī

3.­1

Mañjuśrī Kumāra­bhūta was residing271 in his kūṭāgāra together with bodhisattvas who had the same conduct; vajrapāṇis who constantly followed him; devas with physical bodies whose minds aspired to serve all the buddhas and were dedicated to bringing power to the entire world; devas who walked on foot following their past aspirations; devas of the earth who aspired to hear the Dharma; devas of pools, lakes, ponds, reservoirs, wells, and rivers who were dedicated to great compassion; [F.314.a] devas of fire who brought illumination through the light of wisdom; devas of the air who wore precious crowns; devas of the directions who illuminated the directions with wisdom; devas of the night who were dedicated to eliminating the darkness of ignorance; devas of the day who were dedicated to producing the daylight of the tathāgatas; devas of the sky who were dedicated to orbiting272 in the sky of the entire realm of phenomena; devas of the ocean273 who were dedicated to rescuing beings from the ocean of existence; devas of mountains who were dedicated to gathering the accumulation of omniscience and whose minds had ascended to the summit274 of the roots of merit; devas of rivers who were dedicated to adorning all beings and who were dedicated to aspiring to the characteristics and supernatural power of all the buddhas; devas of towns who were dedicated to caring for the towns that are the minds of all beings; nāga lords who were devoted to and longed for the town of the omniscient Dharma;275 yakṣa lords who were engaged in protecting all beings; gandharva lords who were dedicated to increasing the power of joy in all beings; kumbhāṇḍa lords who were dedicated to preventing rebirth as pretas; garuḍa lords who were engaged in aspiring to bring all beings out of the ocean of existence; asura lords who had the aspiration to attain the body and power of the Tathāgata, which have transcended the entire world; mahoraga lords [F.314.b] who rejoiced in seeing the Tathāgata and bowed down to him; deva lords who had been saddened by saṃsāra and gazed with admiration; and lords of Brahmakāyika devas who bowed down with great respect.


4.
Chapter 4

Meghaśrī

4.­1

Then Sudhana, the head merchant’s son, eventually arrived at the land called Rāmāvarānta. Having arrived there, he traveled through the land of Rāmāvarānta. Enjoying the delightful pleasures that arose from his past roots of merit and through the power of vast karma, he came to Sugrīva Mountain. He climbed Sugrīva Mountain and, seeking the bhikṣu Meghaśrī, he went to its eastern side. In the same way, he went to its southern, western, northern, northeastern, southeastern, southwestern, and northwestern sides, looking up and down for the bhikṣu Meghaśrī.


5.
Chapter 5

Sāgara­megha

5.­1

Then Sudhana, the head merchant’s son, contemplated the instruction of that kalyāṇamitra. He remembered the radiance of his wisdom.353 He analyzed that bodhisattva’s liberation. He reflected on354 the bodhisattva’s way of samādhi. He looked at the way of an ocean of bodhisattvas. He aspired toward the domain of buddhahood. He delighted in the direction of the vision of the buddhas. He contemplated the ocean of buddhas. He remembered the succession of buddhas. He comprehended that which is understood in the way of the buddhas.355 He looked into the sky of the buddhas.


6.
Chapter 6

Supratiṣṭhita

6.­1

Then Sudhana, the head merchant’s son, remembering the instructions of the kalyāṇamitra and the Dharma teaching called All-Seeing Eyes, contemplating the miracles of that tathāgata, keeping in his mind the clouds of the words and terms of that Dharma, [F.333.a] comprehending that ocean of Dharma gateways, observing the precepts of that Dharma, entering378 those ways of turning toward379 the Dharma, absorbed into the sky of that Dharma, purifying the range of that Dharma, and meditating on the precious continent380 of that Dharma, eventually arrived at Sāgara­tīra in the Laṅka region.381 Wishing to see the bhikṣu Supratiṣṭhita, he looked for him in the eastern direction. In the same way, wishing to see the bhikṣu Supratiṣṭhita, he looked for him everywhere: in the southern direction, in the western direction, in the northern direction, in the northeastern direction, in the southeastern direction, in the southwestern direction, in the northwestern direction, above, and below.


7.
Chapter 7

Megha

7.­1

Sudhana, the head merchant’s son, was filled with the power and might of faith in the Dharma. He was focused on the idea of following the Buddha; he was sincerely dedicated to the lineage of the Three Jewels; his mind illuminated the worlds of the three times;400 he was focused on following the great aspiration; he was continuously dedicated401 to saving all the realms of beings; his mind did not dwell on composite pleasures;402 he was devoted to contemplating the nature of all phenomena; he never deviated from the aspiration to purify all world realms; he dwelled without attachment in the circles of the assemblies of all the buddhas; he remembered the light of the Dharma;403 he remembered his kalyāṇamitras;404 and he proclaimed the lineage of freedom from desire.405


8.
Chapter 8

Muktaka

8.­1

Sudhana, the head merchant’s son, then contemplated that power of retention of the bodhisattvas called the light that is the display of Sarasvatī, remembered that particular entry by the bodhisattvas into an ocean of languages, remembered that particular entry by the bodhisattvas into the way of subtlety,418 remembered that particular purity of the bodhisattvas through purification of the mind, accomplished that particular accomplishment by the bodhisattvas of creating the predispositions for roots of merit, purified that particular bodhisattva gateway for ripening, refined that particular bodhisattva wisdom that attracts beings, made firmer that particular pure strength of bodhisattva motivation, stabilized that particular strength of the superior motivation of the bodhisattvas, purified that lineage of bodhisattva aspiration, developed419 that particular goodness that is in the minds of the bodhisattvas, and entered into that particular commitment of the bodhisattvas.


9.
Chapter 9

Sāgara­dhvaja

9.­1

Sudhana, the head merchant’s son, contemplated the teaching of the head merchant Muktaka and dedicated himself to the instructions of the head merchant Muktaka. He followed the inconceivable bodhisattva liberations. He called to mind the inconceivable radiance of bodhisattva wisdom. He practiced entering and comprehending the inconceivable realm of the Dharma. He comprehended the inconceivable bodhisattva methods of gathering pupils. He reflected on the inconceivable miracles of the tathāgatas. He aspired to the inconceivable aggregation of buddha realms. He contemplated the display of the blessings of the buddhas. He examined the inconceivable majestic power of the display of samādhis and liberations. He was dedicated to entering inconceivable separate, unobscured world realms. He developed the aspiration for inconceivable, enduring bodhisattva activity. And he adopted the inconceivable continuum of bodhisattva activity and prayer.


10.
Chapter 10

Āśā

10.­1

Sudhana, the head merchant’s son, delighted by the qualities of the kalyāṇamitra, [F.364.b] sent forth by the kalyāṇamitra, empowered by the sight of the kalyāṇamitra, practicing the instructions of the kalyāṇamitra, remembering the words of the kalyāṇamitra,527 and contemplating the kalyāṇamitra with affection, saw kalyāṇamitras as the source of the Buddhadharma, saw kalyāṇamitras as the teachers of the Buddhadharma, saw kalyāṇamitras as masters528 in the Dharma of omniscience, and saw the kalyāṇamitras as eyes that look into the sky of buddhahood.


11.
Chapter 11

Bhīṣmottara­nirghoṣa

11.­1

Then Sudhana, the head merchant’s son, thinking of following the bodhisattva instructions, thinking of following the pure conduct of bodhisattvas, thinking of increasing the strength of the merit of bodhisattvas, thinking of the illumination of the power of seeing the buddhas, thinking of developing the power to attain the treasure of the Dharma, [F.376.a] thinking of increasing the power of accomplishing the great prayers, thinking of facing every direction in the realm of the Dharma, thinking of the illumination of the nature of the Dharma, thinking of the dispersal of all obscurations, thinking of looking at the realm of Dharma free of darkness, thinking of the motivation704 that is stainless and unbreakable like Nārāyaṇa’s705 precious vajra, and thinking of invincibility and unassailability in the face of all the māra armies, eventually arrived in the land of Nālayu.


12.
Chapter 12

Jayoṣmāyatana

12.­1

Sudhana, the head merchant’s son, was illuminated by the wisdom of the bodhisattva liberation called the banner of being invincible to others. He dwelled in the direct experience of the inconceivable range of the miraculous manifestations of the buddhas. He perceived the direct knowledge of inconceivable bodhisattva liberations. His mind was illuminated by the wisdom of inconceivable bodhisattva samādhis. He had attained the radiance of the wisdom of samādhi that is present at all times. He was illuminated by the range of samādhi, in which all perceptions are present and included. He had obtained the light of the wisdom that transcends all worlds. He had the direct perception of dwelling in the entire range of the three times.719 He was devoted to the wisdom that teaches equality without dualistic conceptions. He had the light of wisdom that pervaded720 throughout all objects of perception. He had mastered the treasury of aspiration for pure patience toward all that is heard.721 He had attained the definitive wisdom722 of patience for natural phenomena. His mind was never apart from meditation on the nature of the bodhisattva conduct723 of higher cognition. His mind was irreversibly progressing toward the power of omniscience. He had attained the illumination of the knowledge724 of the ten strengths. His mind was never content in its aspiration to hear the sound of the words of the realm of Dharma. [F.380.b] His mind had gained entry into the field of dwelling in omniscience. His mind had attained the infinite display of bodhisattva conduct. His mind was purified725 by the infinite domain of great726 bodhisattva prayers. He had the mind with direct perception of the limitless knowledge without limit or center of the unceasing network727 of world realms. He had the mind that never wearies in ripening and guiding the infinite ocean of beings. He saw the infinite range of bodhisattva conduct. He saw the infinite diversity of the different world realms. He saw the small and the vast objects of perception included within the infinite world realms. He saw the various networks of names that are the bases for infinite world realms. He saw the various infinite, differing relative designations and terms for infinite world realms. He saw the infinite, differing aspirations of beings. He saw the infinite, differing categories of beings. He saw the infinite practices for guiding and ripening beings. He saw the various infinite perceptions728 of the directions and times of beings. [F.381.a]


13.
Chapter 13

Maitrayaṇī

13.­1

Sudhana, the head merchant’s son, with inconceivable respect755 for kalyāṇamitras, with a pure, vast756 aspiration, intent on the Mahāyāna, aspiring to the wisdom of buddhahood, [F.388.a] following the Buddhadharma, longing to follow the kalyāṇamitras, practicing veneration of the Dharma,757 intent on unimpeded wisdom, with conviction in the highest goal, being within the range of the apogee of wisdom, comprehending the three times in a fraction of an instant, intent on the nondual apogee of space, having attained certainty in the apogee of nonduality, dwelling in the nonconceptual apogee of the realm of the Dharma, having entered the comprehension of the way that is the apogee of being free of obscurations, dedicated to the harmony that is the apogee of action,758 realizing that the apogee of the tathāgatas is without an apogee, dwelling in the nonconceptuality that is the apogee of the buddhas,759 and dedicated to the wisdom that disperses the network of conceptualizations of all beings, had a mind free from all attachment to realms, free from attachment to all the circles of followers of the buddhas, and practiced, without dwelling in any location, the purification of all buddha realms; he had the recognition that there is no self and no beings within all beings, comprehended that all sounds are like echoes,760 and was dedicated to the realization that all forms are the same as reflections of forms.


14.
Chapter 14

Sudarśana

14.­1

Sudhana, the head merchant’s son, contemplated the profound conduct of wisdom of the bodhisattvas, contemplated reaching the profound basis of the realm of phenomena, contemplated all774 profound subtle wisdom, contemplated the profound aspect of worldly conceptualization, contemplated the profound ground775 that is without creation, contemplated the profound ground of the stream of the mind, contemplated the profound ground of dependent origination, contemplated the profound true776 ground of nature, contemplated the profound true ground of the terminology777 of beings, contemplated the profound ground of the adorning array of the realm of phenomena, contemplated the profound ground of dependence on the processes of the body, and contemplated the profound ground of the various transformations of the body.


15.
Chapter 15

Indriyeśvara

15.­1

Sudhana, the head merchant’s son, recited,799 promulgated, presented,800 investigated, elucidated, reflected on, described, taught, contemplated, bestowed, understood, was immersed in, repeated again and again, realized, propounded, illuminated, and surveyed the teaching of the bhikṣu Sudarśana.

15.­2

He eventually, with an entourage of devas, nāgas, yakṣas, and gandharvas, arrived at the city of Sumukha in the land called Śramaṇa­maṇḍala.


16.
Chapter 16

Prabhūtā

16.­1

Sudhana, the head merchant’s son, had obtained the rain from the cloud of the instructions of the kalyāṇamitras.

16.­2

He was like the ocean that never has too much rain from the clouds. The light from the sun of the wisdom of the kalyāṇamitras had caused the seedling of his powers to sprout from the ground of his ripened good karma.

16.­3

The net of light rays from the full moon of the instructions of the kalyāṇamitras had brought ease to his mind and body.


17.
Chapter 17

Vidvān

17.­1

Sudhana, the head merchant’s son, had obtained the light of the liberation called the unceasing display of the treasure of merit. He contemplated that ocean of merit. He viewed that sky of merit. He obtained that heap of merit. He climbed that mountain of merit. He accumulated that store965 of merit. He immersed himself in that river of merit. [F.11.b] He descended the steps into the bathing place of that merit. He purified that field of merit. He looked at that treasure of merit. He thought of that way of merit. He paid attention966 to that tradition967 of merit. He purified that lineage of merit.


18.
Chapter 18

Ratnacūḍa

18.­1

Sudhana, the head merchant’s son, had conviction in that river of merit. He viewed that field of merit. He purified that mountain985 of merit. He climbed down that stairway to the bathing place of merit. He opened that treasury of merit. He viewed that treasure of merit. He purified that domain of merit. He carried away that heap of merit. He developed that strength of merit. He increased that power of merit.


19.
Chapter 19

Samanta­netra

19.­1

Sudhana, the head merchant’s son, had perceived the visions of infinite buddhas. He had attained the companionship of infinite bodhisattvas. [F.19.b] He had been illuminated by the infinite ways of the paths of the bodhisattvas. His mind had certainty through being saturated by the infinite ways of the Dharma of the bodhisattvas.998 He purified the path of the infinite motivations of the bodhisattvas. He had attained the brilliance of the infinite faculties of the bodhisattvas. He dwelled in the infinite aspirations of the bodhisattvas. His mind followed the example of the infinite conduct of the bodhisattvas. He possessed the banner of the infinite invincibility of the bodhisattvas. He possessed the movement of the infinite light of wisdom of the bodhisattvas. He had attained the infinite illumination of the Dharma of the bodhisattvas.


20.
Chapter 20

Anala

20.­1

Sudhana, the head merchant’s son, remembered the succession of his kalyāṇamitras. He thought about the gateways of their instructions. He was content in his mind, thinking, “I have been accepted as a pupil by the kalyāṇamitras.” He observed in his mind, “I am under the protection of the kalyāṇamitras, and I will never regress in my progress toward the highest, complete enlightenment.” Thinking this, his mind was happy, his mind was serene, his mind was pleased, his mind was gladdened, his mind was delighted, his mind was joyful,1001 his mind was strong,1002 his mind was soothed, his mind was vast, his mind was adorned, his mind was unimpeded, his mind was unobscured, his mind was clear, his mind was composed, his mind had power, his mind had supremacy, his mind comprehended the Dharma, his mind pervaded the realms, his mind was adorned by the vision of the buddhas, and his mind never stopped focusing on the ten strengths.


21.
Chapter 21

Mahāprabha

21.­1

Sudhana, the head merchant’s son, remembered that illusion of wisdom. He contemplated the bodhisattva’s liberation that had the form of illusion. He examined the illusory aspect of the nature of phenomena. He comprehended the equality of the illusions of actions. He reflected on the equality of the illusions of phenomena. He comprehended the equality of the emanations that are ripened by the Dharma. He followed the inconceivable appearances that arise from wisdom. He accomplished the accomplishment of the illusions of infinite prayer. He purified the unimpeded conduct that has the true nature of an illusory manifestation. He analyzed the three times as having the characteristics of being composed of illusions.


22.
Chapter 22

Acalā

22.­1

Sudhana, the head merchant’s son, left the city of Suprabha, and having followed the road for a little while, he contemplated the instruction given to him by King Mahāprabha: he remembered the way of bodhisattva conduct called the banner of great love; he meditated on the light of the great samādhi called exercising power over the world; he realized1053 the variegated display of the lion throne and adornments of the pure bodhisattva body; he increased the inconceivable power and strength of bodhisattva aspiration and merit; [F.36.a] he made firm1054 the inconceivable way of bodhisattva wisdom that ripens beings; he reflected upon the inconceivable greatness of the general enjoyments of the bodhisattvas; he considered the inconceivable different aspects1055 of the bodhisattvas; he remembered the inconceivable pure ripening of beings by bodhisattvas; he thought about the inconceivable pure and perfect bodhisattva assembly of pupils; he had conviction in the inconceivable radiance of the bodhisattvas’ dedication to their duty to beings; and he attained happiness, powerful attraction, delight, contentment, deep joy, clarity of mind, brightness of mind, stability of mind, vastness of mind, and inexhaustibility of mind. He was in that way dedicated to remembering and thinking of the kalyāṇamitra.


23.
Chapter 23

Sarvagamin

23.­1

Then Sudhana, the head merchant’s son, visualizing in his mind the upāsikā Acalā, remembering the instruction of the upāsikā Acalā, with conviction in and no doubt about what the upāsikā Acalā had taught, proclaimed, instructed, described,1081 sanctioned, established, explicated, stated, and elaborated upon it; he followed it, contemplated it, comprehended it, meditated on it, was absorbed in it,1082 was fixed upon it, understood it, illuminated it, and became equal to it.1083


24.
Chapter 24

Utpalabhūti

24.­1

Sudhana, the head merchant’s son, had no regard for his life or body; he had no regard for engaging in dedication to obtaining and possessing the pleasures of existence; [F.46.a] he had no regard for the objects of perception that beings delight in; he had no regard for forms, sounds, smells, tastes, and textures; he had no concern for enjoying retinues and pleasures; he had no regard for any of the pleasures of the power of kingship and sovereignty; he was focused on attaining the highest purification of a buddha realm for the pure ripening and guiding of all beings; he was focused on never being satisfied with the extent of his offering to, honoring, and serving all the tathāgatas; he was focused on all phenomena with the wisdom that knows their nature;1091 he was focused on the qualities of bodhisattvas so that there would be no decline in his practice, which had the entire ocean of those qualities as its goal; he was focused on the great prayers of all bodhisattvas so as to maintain bodhisattva conduct throughout all kalpas; he was focused on entering the ocean of the circles of the followers of all tathāgatas; he was focused on all gateways of bodhisattva samādhis so as to manifest the attainment of all countless bodhisattva samādhis through each samādhi gateway; he was focused on all the light of wisdom of all Dharma wheels so as to never be satisfied with the extent of his obtaining Dharma wheels from all the tathāgatas; and he was focused on the kalyāṇamitras, who are the source of qualities, because the kalyāṇamitras are the source of the qualities of the buddhas, the bodhisattvas, and others.


25.
Chapter 25

Vaira

25.­1

When Sudhana set out on the path to Kūṭāgāra, he observed and contemplated how the path could be upward or downward, even or uneven,1097 dusty or free of dust, safe or hazardous,1098 difficult or unobstructed, and crooked or straight. He thought, “This journey to a kalyāṇamitra will be a cause for the practice of the bodhisattva path, will be a cause of the practice of the path of the perfections, and will be a cause of the path of benefiting all beings,1099 which will be a cause for turning all beings away from the precipice of attachment1100 and aversion, [F.49.a] of elation and depression;1101 will be a cause for turning all beings away from a perception1102 of inequality; will be a cause for removing the dust of the kleśas from all beings; will be a cause for clearing away the tree trunks, thorns, pebbles, and gravel of the various bad views of all beings; and, through their entering the unobscured realm of the Dharma, will be a cause for bringing them without hindrance to the palace of omniscience.


26.
Chapter 26

Jayottama

26.­1

Then Sudhana, the head merchant’s son, whose mind spread great love throughout the immeasurable realm of beings; whose being was saturated with the tenderness1130 of great compassion; who had accumulated a vast array of the accumulations of merit and wisdom; who had become free of all the dust, darkness, dirt, and mire of the kleśas; who had realized the equality of all phenomena; [F.51.b] who was devoted to the path that leads1131 upward to omniscience; who had chosen1132 the gateway for entering into immeasurable good qualities; who had the exertion1133 of firm diligence that is unimpaired by any bad quality; who was filled1134 with the vast calmness1135 of inconceivable bodhisattva samādhis; who shone with the light of the sun of wisdom that eliminated all the darkness of ignorance; who scattered flowers of wisdom brought by the pleasant, cool breezes of methods; who followed the way of wisdom that emerged from an ocean of great aspirations; and who possessed the wisdom that permeated without impediment the entire realm of the Dharma‍—he had approached entry into the city1136 of faultless1137 omniscience, and he yearned for the bodhisattva path.


27.
Chapter 27

Siṃha­vijṛmbhitā

27.­1

Sudhana, the head merchant’s son, set out for the town of Kaliṅgavana in the land of Śroṇāparānta and then arrived there. Searching for the bhikṣuṇī Siṃha­vijṛmbhitā, as he roamed here and there he questioned the people he met. There were many hundreds of young men1155 and many hundreds of young women assembling and following in the streets, crossroads, and street junctions, together with many hundreds of men and many hundreds of women.


28.
Chapter 28

Vasumitrā

28.­1

Sudhana, the head merchant’s son, with his mind illuminated by that great light of wisdom, focusing upon the light of omniscience, regarding the light of the power of the true nature, strengthening the way of retention that is the treasure of what was known from the voices of all beings, increasing the way of retention that possesses the Dharma wheels of all the tathāgatas, supporting1205 the power of the great compassion that is a refuge for all beings, realizing the strength of the omniscience that comes from the gateway of the light of the way of all Dharmas, following the pure aspiration that pervades the domain of the vast realm of phenomena, shining with the light of wisdom that illuminates all the directions of phenomena, accomplishing the power of the higher knowledge that pervades the array of world realms in the ten directions of all phenomena, and fulfilling the aspirations of accomplishing undertaking all the practices, memories, and actions1206 of the bodhisattvas, eventually arrived at the city of Ratnavyūha in the land of Durga and searched for the courtesan Vasumitrā.


29.
Chapter 29

Veṣṭhila

29.­1

Then Sudhana went to the town of Śubhapāraṃgama [F.66.a] and approached the householder Veṣṭhila. He bowed his head to his feet, stood before him, and, with his hands placed together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

29.­2

“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


30.
Chapter 30

Avalokiteśvara

30.­1

Then Sudhana, the head merchant’s son, contemplating the instruction of the householder Veṣṭhila, knowing that treasury of bodhisattva aspiration, remembering that power of bodhisattva memory, keeping in his mind the power of that successive lineage of the way of the buddhas, comprehending the continuous succession of the lineage of the buddhas, remembering the names of the buddhas that he had heard,1246 being in accord with the way of the Dharma taught by the buddhas, comprehending the array of attainments through the Dharma1247 of the buddhas, having confidence in the proclamation1248 of complete buddhahood by the buddhas, and focused on the inconceivable activity of the tathāgatas, eventually came to the Potalaka Mountain. [F.69.a] He ascended the Potalaka Mountain and searched and searched for the bodhisattva Avalokiteśvara.


31.
Chapter 31

Ananyagāmin

31.­1

Sudhana, the head merchant’s son, his mind having acquired Avalokiteśvara’s verses of wisdom,1268 had not had enough of gazing on the bodhisattva Avalokiteśvara, but so as not to disobey his instruction, Sudhana went to where the bodhisattva Ananyagāmin was.

31.­2

He bowed his head to the feet of the bodhisattva Ananyagāmin. Then he stood before him and, with his hands placed together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.


32.
Chapter 32

Mahādeva

32.­1

Sudhana had a mind that followed the vast conduct of bodhisattvas. He had the nature of longing for the scope of the wisdom of the bodhisattva Ananyagāmin. He saw the special qualities of accomplishing great higher cognition. He had attained joy in the armor of stable diligence. He had the aspiration to follow the displays1271 of inconceivable liberations. He practiced the qualities of the bodhisattva level. He analyzed on the level of samādhi. He was established on the level of the power of retention. He engaged in the level of prayer. He trained in the level of discernment. He was accomplishing the level of power.


33.
Chapter 33

Sthāvarā

33.­1

Then Sudhana, the head merchant’s son, eventually reached the goddess of the earth, Sthāvarā, in the land of Magadha’s bodhimaṇḍa. When he arrived there, one million earth goddesses proclaimed to one another, “Someone who will be a refuge for all beings is coming here! Someone who has the essence of the tathāgatas and who will break open the enclosing egg of ignorance of all beings is coming here! Someone who is in the family of the kings of Dharma and will attain the state of an unimpeded, stainless king of the Dharma is coming here! Someone who is a hero with the thunderbolt weapon that has the great power of wisdom and who will subdue the circle of opponents is coming here!”


34.
Chapter 34

Vāsantī

34.­1

Sudhana, the head merchant’s son, remembering the teaching of the earth goddess Sthāvarā, remembering the bodhisattva liberation called the essence of invincible wisdom, becoming adept in the meditation of bodhisattva samādhi, contemplating the way of the bodhisattva Dharma, analyzing the displays of bodhisattva liberation, viewing the very subtle wisdom of bodhisattva liberation, entering the ocean of the wisdom of bodhisattva liberation, with faith in the different wisdoms of bodhisattva liberation, realizing the mastery of the wisdom of bodhisattva liberation, and descending into the ocean of the wisdom of bodhisattva liberation, arrived at the location of the town of Kapilavastu.


35.
Chapter 35

Samanta­gambhīra­śrī­vimala­prabhā

35.­1

Then Sudhana, the head merchant’s son, contemplating the night goddess Vāsantī’s first entry into the pure domain of aspiration to enlightenment, analyzing the arising of the essence of a bodhisattva, comprehending the ocean of bodhisattva prayer, purifying the bodhisattva path of perfections, overcoming the domain of the bodhisattva levels, augmenting the domain of bodhisattva conduct, following1325 an ocean of the setting-forth of bodhisattvas, looking at the ocean of the great illumination of omniscience, increasing the bodhisattva clouds of great compassion intent on saving all beings, and attaining the blessing of the completely good bodhisattva conduct and prayer of the night goddess Vāsantī that extends to the limits of all realms, went to the location of the night goddess Samanta­gambhīra­śrī­vimala­prabhā. Having reached her, he bowed his head to the feet of the night goddess Samanta­gambhīra­śrī­vimala­prabhā, circumambulated the night goddess Samanta­gambhīra­śrī­vimala­prabhā many hundreds of thousands of times, keeping her to his right, and then stood before her and, with palms together, said, “Āryā, I have developed the aspiration for the highest, complete enlightenment. However, I do not know how a bodhisattva practices on the level of a bodhisattva, how a bodhisattva sets forth, how a bodhisattva accomplishes.” [F.92.a]


36.
Chapter 36

Pramudita­nayana­jagad­virocanā

36.­1

Sudhana, the head merchant’s son, was blessed by the instruction of the kalyāṇamitra; his mind practiced the words of the kalyāṇamitra; his mind had the perception of the kalyāṇamitra as a physician and himself as a patient; [F.96.a] his mind was contented by focusing on the vision of the kalyāṇamitra; his mind had obtained the opportunity to disperse the mountain of obscurations to the vision of the kalyāṇamitra; his mind had attained, through seeing the kalyāṇamitra, entry into the ocean of the ways of the great compassion that saves all the realms of beings; his mind had attained, through seeing the kalyāṇamitra, the illumination by wisdom of the ocean of the ways of the realm of phenomena.


37.
Chapter 37

Samanta­sattva­trāṇojaḥ­śrī

37.­1

Then Sudhana, the head merchant’s son, aspiring to the night goddess Pramudita­nayana­jagad­virocanā’s samādhi of the bodhisattva liberation called the banner of the power1432 of vast, stainless, completely good joy, comprehending it, understanding it, knowing it, believing in it, undertaking it, pervading it, recollecting it, remembering it, and meditating on it,1433 practicing the instruction of the kalyāṇamitra and memorizing the instruction given by the night goddess Pramudita­nayana­jagad­virocanā in order to maintain the continuity of the teaching of instruction, approached the night goddess Samanta­sattva­trāṇojaḥ­śrī. Through contemplating1434 seeing a kalyāṇamitra, through the domain of all his faculties,1435 by going from place to place1436 to obtain the sight of a kalyāṇamitra, through looking in all directions, through being intent on searching for a kalyāṇamitra, through being free from all pride, [F.113.b] through the prowess1437 of pleasing a kalyāṇamitra, through being resolved to create a great accumulation of merit, through having become single-mindedly intent upon a kalyāṇamitra,1438 and through all his roots of merit,1439 he had gained the unwavering motivation for a kalyāṇamitra’s conduct of skillful methods, had developed an ocean of the power of diligence for increasing reliance on a kalyāṇamitra, and had prayed to dwell with and follow kalyāṇamitras equally in all kalpas.


38.
Chapter 38

Praśanta­ruta­sāgara­vatī

38.­1

Sudhana, the head merchant’s son, meditating on the night goddess Samanta­sattva­trāṇojaḥ­śrī’s bodhisattva liberation called the manifestations that guide beings that appear in all worlds, and contemplating it, having faith in it, engaging in it, increasing it, expanding it, augmenting it,1498 gaining power over it, illuminating it, and being absorbed in it, approached the night goddess Praśanta­ruta­sāgara­vatī.


39.
Chapter 39

Sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī

39.­1

Sudhana, the head merchant’s son, was meditating on, familiarizing himself with,1530 and cultivating the bodhisattva liberation called the display in each instant of mind of the arising of the power of vast delight. He was following, remembering, [F.148.a] and comprehending the instruction and teachings of the night goddess Praśanta­ruta­sāgara­vatī, remembering each word and letter, the numerous countless aspects, the knowledge of the aspects of the nature of phenomena, and he was relying on it through his memory, analyzing it with his intelligence, comprehending it with his understanding,1531 increasing it with his intellect, feeling it with his body, practicing it, and engaging in it, and eventually he arrived where the night goddess Sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī was.


40.
Chapter 40

Sarva­vṛkṣpraphullana­sukha­saṃvāsā

40.­1

Sudhana, the head merchant’s son, further meditating on, believing in,1555 and increasing the bodhisattva liberation called the entry into beautiful sounds and profound manifestations, went to where the night goddess Sarva­vṛkṣpraphullana­sukha­saṃvāsā was. He saw the night goddess Sarva­vṛkṣpraphullana­sukha­saṃvāsā seated upon a lion throne consisting of the saplings of precious trees, inside a kūṭāgāra made from the branches of all perfumed precious trees and encircled by an entourage of ten thousand night goddesses. [F.159.b]


41.
Chapter 41

Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā

41.­1

Sudhana, the head merchant’s son, went to where the night goddess Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā was. He saw the night goddess Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā in the center of her entourage, seated upon a throne that contained kings of jewels that illuminated the dwellings of all beings. She had a body covered completely in a net of jewels that illuminated the ways of the realm of phenomena. Her body revealed the images of the sun, the moon, and all the planets, stars, and constellations. She had a body that manifested to the perception of beings in accordance with their wishes. She had a body such that her own body was perceived by all beings as having the same form as their bodies. She had a body that manifested perceptions of a vast, centerless, edgeless ocean of skin colors. She had a body that manifested practicing all paths of the practice of conduct. She had a body that could be perceived from every kind of orientation.1628 She had a body that was present in all worlds, filling all directions with the sound of thunder from the cloud of the Dharma and with various miraculous manifestations. She had a body that reached throughout the realm of space, at all times looking at how to benefit all beings. She had a body that paid homage and bowed down at the feet of all tathāgatas. She had a body that came before all beings, aiding them in the accumulation of roots of merit. [F.180.a] She had a body that possessed the mindfulness of keeping and never deviating from the motivation to accomplish and fulfill the prayer to receive and possess clouds of Dharma directly from all the tathāgatas. She had a body that filled all principal and intermediate directions with light that had no edge or center. She had a body that manifested the illumination and the spreading light of the lamp of Dharma, dispelling the darkness in all beings. She had a body that manifested as a stainless body of the wisdom that phenomena are like illusions. She had a body that manifested as a Dharma body free of darkness and dust. She had a body that appeared with the nature of being an illusion. She had a mind free of darkness that had realized the true nature. She had attained the illumination in all aspects of the light of wisdom. She had a mental body that was completely free of illness and had no pain. She had appeared from the realm of the enduring and indestructible Dharma body. She had a body that was the pure body of the stainless true nature, the state completely without kleśas, and which had the nature of the unlocated blessing of the tathāgatas.


42.
Chapter 42

Sutejomaṇḍala­rati­śrī

42.­1

Then Sudhana, the head merchant’s son, remembering the instruction of the night goddess Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā and meditating on, comprehending, and augmenting the bodhisattva liberation called the origin of the roots of merit that inspire the ripening of all beings, eventually arrived at the Lumbinī Forest.

42.­2

He circumambulated the Lumbinī Forest, keeping it to his right, and then searched for Sutejomaṇḍala­rati­śrī, the Lumbinī Forest goddess.


43.
Chapter 43

Gopā

43.­1

Sudhana, the head merchant’s son, left the presence of Sutejomaṇḍala­rati­śrī, the Lumbinī Forest goddess, and went to the location of the great city of Kapilavastu. [F.219.b]

43.­2

While meditating on, comprehending, increasing, practicing, purifying,1745 contemplating, and examining the bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas, he came to the assembly hall of the bodhisattvas called the Illuminating Light of the Realm of the Dharma.


44.
Chapter 44

Māyādevī

44.­1

Sudhana, the head merchant’s son, on the way to Māyādevī, undertaking the wisdom of practicing the scope of the activity of the buddhas, thought, “By what means can I see the kalyāṇamitras, honor them, meet them,1847 accompany them,1848 learn their qualities, know the field of their speech, understand the succession of their words, and possess the teachings of the kalyāṇamitras who have six āyatanas that have risen above all worlds; who have bodies that have transcended all attachments; who follow the path of unimpeded movement; who have pure Dharma bodies; who have bodies that are manifestations of illusory physical activities; who perform conducts in the world that are the illusions of wisdom; who have forms and bodies1849 from prayer;1850 who have bodies that are not born and do not cease; who have bodies that are neither true nor false; who have bodies that do not pass away or perish; who have bodies that do not originate and are not destroyed; who have bodies that have the single characteristic of having no characteristics; who have bodies that have no attachment to duality; who have bodies that are based on having no basis; who have bodies that do not decay1851 or diminish; [F.256.a] who have bodies without thoughts, like reflections; who have active bodies that are like dreams; who have bodies that do not depart, like the surface of a mirror; who have bodies that are established in peace, like the absence of directions; who have bodies that pervade all directions; who have bodies that have no differentiation between the three times; who have bodiless bodies of mind that are bodies without thought; who have bodies that have transcended the path of sight in all worlds; who have bodies that have been tamed through the path of completely good vision; and who have the unimpeded field of activity of space?”


45.
Chapter 45

Surendrābhā

45.­1

Sudhana went to the paradise of the lord of Trāyastriṃśa and approached the deva maiden Surendrābhā, the daughter of the deva Smṛtimat. He bowed his head to the feet of the deva maiden Surendrābhā, circumambulated the deva maiden Surendrābhā many hundreds of thousands of times, keeping her to his right, and then stood before the deva maiden Surendrābhā with his palms together in homage and said, “Āryā, goddess, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


46.
Chapter 46

Viśvāmitra

46.­1

Sudhana descended from the paradise of the lord of Trāyastriṃśa and eventually came to Viśvāmitra, the teacher of children, in the city of Kapilavastu. When he came to him, he bowed his head to the feet of Viśvāmitra, the teacher of children; circumambulated Viśvāmitra, the teacher of children, many hundreds of thousands of times, keeping him to his right; and then stood before Viśvāmitra, the teacher of children, with his palms together in homage and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! Ārya, I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!” [F.273.b]


47.
Chapter 47

Śilpābhijña

47.­1

Sudhana went to where Śilpābhijña, the head merchant’s son, was present. When he came to him, he bowed his head to the feet of Śilpābhijña, the head merchant’s son, then stood before Śilpābhijña, the head merchant’s son, with his palms together in homage and said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! Ārya, I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


48.
Chapter 48

Bhadrottamā

48.­1

Sudhana, the head merchant’s son, went to the town called Vartanaka in the region of Kevalaka and approached the kalyāṇamitra Bhadrottamā. When he approached the kalyāṇamitra Bhadrottamā, he bowed his head to her feet, and then he stood before the kalyāṇamitra Bhadrottamā with his palms together in homage and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. [F.276.b] Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


49.
Chapter 49

Muktāsāra

49.­1

Sudhana, the head merchant’s son, eventually arrived in the southern region, and in the town of Bharukaccha he approached the goldsmith Muktāsāra. He bowed his head to the feet of the goldsmith Muktāsāra and then, standing before him with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.


50.
Chapter 50

Sucandra

50.­1

Sudhana went to the householder Sucandra, bowed his head to the feet of the householder Sucandra, stood before him, and, with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


51.
Chapter 51

Ajitasena

51.­1

Sudhana eventually reached the town of Roruka and approached the householder Ajitasena, bowed his head to the feet of the householder Ajitasena, stood before him, [F.278.b] and, with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


52.
Chapter 52

Śivarāgra

52.­1

Sudhana eventually reached the village of Dharma and approached the brahmin Śivarāgra. He bowed his head to the feet of the brahmin Śivarāgra, stood before him, and, with his palms together in homage, said, “Ārya, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


53.
Chapter 53

Śrīsaṃbhava and Śrīmati

53.­1

Sudhana eventually reached the town of Sumanāmukha and approached the boy Śrīsaṃbhava and the girl Śrīmati. He bowed his head to their feet, stood before them with his palms together in homage, and said, “Āryas, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryas, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”


54.
Chapter 54

Maitreya

54.­1

Sudhana, the head merchant’s son, his mind moistened by the instructions of the kalyāṇamitra, contemplated bodhisattva conduct. Thinking of how his many bodies in the past had failed to practice perfect conduct, he made resolute the strength of his body. Thinking of how his body and mind throughout the past, even though pure, were the worthless continuation of a saṃsāric mind, he applied the attention of his mind to conduct. Thinking how his actions throughout the past had been impure, had been devoted to the world, and were worthless hardships, he contemplated accomplishing in the present that which is very meaningful. [F.289.a] Thinking how throughout the past he had developed thoughts through incorrect examination, he generated the strength to create the correct examination of bodhisattva conduct. Thinking how his past bodies had a range of activity1974 dedicated to engaging in self-benefit, he made firm the strength of his superior, higher motivation to engage in benefiting1975 all beings. Thinking how in the past he had the flavorless conduct of continually seeking what was desired, he increased the great force of the power for attaining relief through engaging in obtaining the Dharma of the buddhas. Thinking how in the past he had engaged in conduct through an incorrect motivation, he purified1976 the flow of his mind in the present with a correct view that was free of error and with dedication to bodhisattva prayer. Thinking how in the past he fruitlessly had no diligence in his undertakings and practiced without diligence, in the present he motivated his mind and body by generating the diligence for remaining prepared to gather the Dharmas of the buddhas. Examining how he and others had been lost in the lower realms and1977 the five classes of beings, and thinking how in the past he had not taken care of his body, he increased a vast, powerful rejoicing and aspiration for maintaining a body with the power to accomplish all the Dharmas of the buddhas, take care of all beings, and serve all kalyāṇamitras. [F.289.b]


55.
Chapter 55

Mañjuśrī

55.­1

Sudhana, the head merchant’s son, after passing through a hundred and ten towns, came to the district called Sumanāmukha, where, while thinking of and looking for Mañjuśrī Kumāra­bhūta, he was aspiring and praying to see Mañjuśrī Kumāra­bhūta and continually yearning to meet him.

55.­2

Then Mañjuśrī Kumāra­bhūta, from a distance of a hundred and ten yojanas, extended his hand and placed it upon the head of Sudhana, the head merchant’s son, who was in the town of Sumanāmukha, and said, “Well done, well done, noble one! Someone who does not have the power of faith, who has a mind that wearies, who has thoughts of despondency, who abandons practice, who turns away from diligence, who is pleased by having a few qualities, who remains clinging to a single root of merit, who is not skilled in accomplishing the conduct and prayer, who is not in the care of a kalyāṇamitra, and who does not consider the buddhas is unable to know the true nature of phenomena in this way, or to know this kind of way and this kind of range of activity, or to know this kind of place or enter it, or to believe in it or examine it or understand it or attain it.”


56.
Chapter 56

Samanta­bhadra and “The Prayer for Completely Good Conduct”

56.­1

Sudhana, the head merchant’s son, who had reverenced as many kalyāṇamitras as there are atoms in the world realms of a billion-world universe; who had the motivation to gather the accumulations for omniscience; who correctly held and practiced the instructions and teachings of all kalyāṇamitras; who in the presence of all kalyāṇamitras gave rise to the same aspiration as they did; who had the realization that pleased and was not displeasing to all kalyāṇamitras; who followed the ocean of the ways of the instructions and teachings of all kalyāṇamitras; who had the essence that arises from the ocean of the aspiration of great compassion; who had shone on all beings with the clouds of the ways of great love; who had a body that increased the power of great joy; who was active2180 in complete peace within the vast bodhisattva liberations; who had the vision focused on whatever emanates from all gateways;2181 who had perfected the practice of the ocean of the qualities of all tathāgatas;2182 who had followed the path of aspiration of all the tathāgatas;2183 who had increased the power of diligence in the accumulation of omniscience; who had a mind with the perfect development of the motivation and aspiration of all bodhisattvas; who had comprehended the succession of all the tathāgatas in the three times; [F.345.b] who had realized the ocean of the ways of the Dharmas of all buddhas; who had followed the ocean of the ways of the Dharma wheels of all the tathāgatas; who had the range of activity of manifesting the appearance of taking birth in all worlds; who had comprehended the ocean of the ways of the prayers of all bodhisattvas; who was established in bodhisattva conduct in all kalpas; who had attained the illumination of the scope of omniscience; who had increased all the powers of a bodhisattva; who had attained the illumination of the path to omniscience; who had attained the unobscured illumination of all directions; who had the realization that pervades the ways of the entire realm of phenomena; who had accomplished the illumination of the ways of all realms; who had engaged in the appropriate way with the activities of the vast extent of beings; who had demolished all the precipices and mountains of obscurations; who had followed the unobscured true nature of phenomena; who was active2184 in complete peace in the bodhisattva liberations that have the essence of all the surfaces and bases in the realm of phenomena; who was seeking the range of activity of all the tathāgatas; who had been blessed by all the tathāgatas; who was established in being active2185 in the range of activity of a bodhisattva; who had heard the name of the bodhisattva mahāsattva Samanta­bhadra; who had heard of his bodhisattva activity; who had heard of his special prayers; who had heard of his special entry and dwelling in the accomplishment of accumulation; who had heard of his special path of accomplishment and setting forth; [F.346.a] who had heard of his way of activity on the completely good level; who had heard of the accumulations of his level; who had heard of his power for attaining that level; who had heard of his ascending to that level; who had heard of his being established on that level; who had heard of his reaching that level through leaving the previous levels; who had heard of the range of activity of that level; who had heard of the blessings of that level; who had heard of his dwelling on that level; and who yearned and thirsted for the sight of the bodhisattva Samanta­bhadra; with a motivation as vast as space that had risen above all clinging; with a perfect meditation that perceived all2186 realms; with a mind that had transcended all attachments; with an unobscured range of activity in all phenomena; with an obstructed mind that pervaded the entire ocean of the directions; with an unobscured mind that ascended to the scope of perception of omniscience; with a pure mind that had the pure vipaśyanā that adorns a bodhimaṇḍa; with a perfectly distinct mind that comprehended the ocean of the Dharmas of all the buddhas; with a vast mind that pervaded all realms of beings in order to ripen and guide them; with an immense2187 mind that purified all buddha realms; with a measureless mind that manifested his appearance within the assemblies of the followers of all buddhas; and with an inexhaustible and endless mind that dwelled in all kalpas and had the conclusive strengths, fearlessnesses, and unique qualities of all the tathāgatas, Sudhana, in the bodhimaṇḍa, which had the supreme vajra as its essence, was seated upon a lotus seat that was a mass of all jewels, gazing at the lion throne that was the seat of the Tathāgata. [F.346.b]


c.

Colophon

c.­1

Translated and revised by the Indian upādhyāyas Jinamitra and Surendrabodhi and by the chief editor Lotsawa Bandé Yeshé Dé and others.2233

Tibetan Editor’s Colophon

Tashi Wangchuk
c.­2

A Multitude of Buddhas is the marvelous essence of the final, ultimate, definitive wheel from among the three wheels of the Sugata’s teaching. It has many other titles, such as The Mahāvaipulya Basket, The Earring, The Lotus Adornment, and so on.

c.­3

It has seven sections:2234 A Multitude of Tathāgatas,2235 The Vajra Banner Dedication,2236 The Teaching of the Ten Bhūmis,2237 The Teaching of Completely Good Conduct,2238 [F.362.b] The Teaching of the Birth and Appearance of the Tathāgatas,2239 The Transcendence of the World,2240 and Stem Array.2241 These are subdivided into forty-five chapters.

c.­4

According to Butön Rinpoché and others, it contains thirty-nine thousand and thirty verses, a hundred and thirty fascicles, and an additional thirty verses. Although the Tshalpa Kangyur catalog records one hundred fifteen fascicles, and the Denkarma one hundred twenty-seven fascicles,2242 present-day recensions have various numbers of fascicles.2243

c.­5

This sūtra was first received from Ārya Nāgārjuna by Paṇḍita Buddhabhadra and Paṇḍita Śikṣānanda (652–710), and they both translated it into Chinese. It is taught that Surendrabodhi and Vairocana­rakṣita acted as chief editors for a Chinese translation.2244

c.­6

As for the transmission lineage, there is the lineage from China, starting with the perfect Buddha, Ārya Mañjuśrī, Lord Nāgārjuna, the two paṇḍitas mentioned above, and Heshang Tushun. Then the lineage continued through others until Üpa Sangyé Bum received it from Heshang Gying-ju. That lineage was then passed on through Lotsawa Chokden and has continued up to the present time.

c.­7

The lineage from India is as follows. It was passed from Nāgārjuna to Āryadeva, and then Mañjuśrīkīrti, and so on, until Bari Lotsawa received it from Vajrāsana. It is taught that the lineage then continued through Chim Tsöndrü Sengé, the great Sakya Lord,2245 and so on.

c.­8

However, I have not seen any histories or texts that recount translation work done by lotsawas or paṇḍitas other than those listed in the colophon here.

c.­9

The king of Jangsa Tham2246 had a complete Kangyur made that was based on the Tshalpa Kangyur. At the present time this is known as the Lithang Tshalpa Kangyur (1609–14). I consider this to be a reliable source and so have made it the basis for this edition. However, since it contains many omissions, accretions, and misspellings, I have edited it by searching in further old versions that are correct.2247 There are variant Sanskrit manuscripts and disparate translations, and despite their consistent overall meaning it is has not been possible to edit the text definitively on the level of the words. It is nevertheless useful, at least, to have corrected it according to the majority of versions.

c.­10

Varying translations of terms have been left as they are, since there is no contradiction in meaning. Examples include rgyan instead of bkod pa;2248 ’byam klas instead of rab ’byams;2249 so so yang dag par rig pa instead of tha dad pa yang dag par shes pa;2250 thugs for dgongs pa;2251 [F.363.a] nyin mtshan dang zla ba yar kham mar kham dang instead of nyin mtshan dang yud du yan man dang;2252 and tha snyad instead of rnam par dpyod pa.2253

c.­11

Sanskrit words have many stems and roots, affixes, and derivations. In the case of some of the lotsawas and paṇḍitas in Tibet who had the eyes of the Dharma and produced meaning-translations, the tenses, cases, and so on are difficult to understand. As my principal reference I have therefore taken passages about which the largest number of manuscripts were in agreement. On other points where there was the slightest doubt I have ensured that they conform with the treatises on Tibetan linguistics. More coherence would have been possible had there been an extant version in the old Tibetan terminology alone, since in most of the manuscripts there seems to be neither a complete predominance of archaic terms, nor any obvious sign of what changes editors have made to the translation. In any case, changes made in later times‍—significant adulterations of the text by the mixing of old and new forms, and disruptive placements of the shad marks that differentiate clauses‍—seem to be numerous, but are actually slight and only minor faults, so I have left them as they are, for otherwise, the editing work would have been comparable to cutting through the megaliths of Mön.

c.­12

This, therefore, is the result of my work with all its pretensions to perseverance and complete correctness, and through it may the precious teaching of the Buddha and the glory of the merit of nonsectarian beings remain for the entire kalpa within the circle of the Cakravāla Mountains, as bright as the sun and moon.

c.­13

It was printed in the water tiger year called dge byed (1722),2254 in the presence of Tenpa Tsering (1678–1738), the divine Dharma king who rules in accordance with the Dharma, who has the vast, superior wealth of the ten good actions, and who is a bodhisattva as a ruler of humans and the source of happiness in the four regions of greater Tibet.


c.­14

Written by the attendant Gelong Tashi Wangchuk, who in the process of revision was commanded to become its supervisor.

c.­15

Ye dharma­hetu­prabhavā hetun teṣān tathāgato hy avadat. Teṣāñ ca yo nirodha evaṃ vādī mahā­śramanaḥ.

(All phenomena that arise from causes, the Tathāgata has taught their cause, and that which is their cessation; thus has the Great Śramaṇa proclaimed.)


n.

Notes

n.­1
See colophon, c.­3.
n.­2
Pekar Zangpo, mdo sde spy’i rnam bzhag (2006), 18.
n.­3
This depiction of Śākyamuni as a Vairocana emanation has its precedent in a sūtra that was never translated into Tibetan but exists in Chinese translation: the Brahma­jāla­sūtra. This sūtra introduces the Buddha Vairocana as the primordial buddha who is the source of ten billion Śākyamunis who exist simultaneously in ten billion different worlds. This sūtra should not be confused with the Brahma­jāla­sūtra that exists both in the Pali canon and in the Tibetan Kangyur (Toh 352).
n.­4
See Peter Alan Roberts, trans., The Ten Bhūmis, Toh 44-31.
n.­5
There is evidence for Mahāyāna sūtras originating in northern India. In his Genealogies of Mahāyāna Buddhism, Joseph Walser argues that the “core portion” of The Perfection of Wisdom in Eight Thousand Lines (Toh 12, Aṣṭa­sāhasrikā­prajñā­pāramitā) was most probably written in the second half of the first century in Mathura, which is located in present-day Uttar Pradesh. He also offers the tentative conclusion that it was written by “a Sarvāstivādin monk residing at Buddhadeva’s Guhavihāra outside of Maṭ.” See Walser (2018), 242.
n.­6
Osto notes that Etienne Lamotte, Edward Conze, and Nalinaksha Dutt all regard the Mahāsāṃghika as the source of the Mahāyāna tradition. See Osto (2008), 157, n. 5. Paul Williams argues that at least some Mahāyāna sūtras emerged from the Mahāsāṃghika: “There can be no doubt that at least some early Mahāyāna sūtras originated in Mahāsāṃghika circles. In the lokottaravāda supramundane teachings we are getting very close to a teaching well-known in Mahāyāna that the Buddha’s death was also a mere appearance; in reality he remains out of his compassion, helping suffering humanity, and thence the suggestion that for those who are capable of it the highest religious goal should be not to become an Arhat but to take the Bodhisattva vows, embarking themselves on the long path to a supreme and totally superior Buddhahood.” See Williams (2009), 21. This view has been contested by a number of scholars, however, including Paul Harrison, who maintains in his “Searching for the Origins of the Mahāyāna: What Are We Looking For?” that it is impossible to draw a clear connection between the Mahāyāna and a single sect, maintaining instead that the Mahāyāna was a loose set of related movements that cut across Buddhist India. For a fine summary of scholarship concerning the origins of the Mahāyāna, see Osto (2008), 105–16.
n.­7
Toh 127. See translation in Peter Alan Roberts, trans., The King of Samādhis Sūtra, 84000: Translating the Words of the Buddha, 2018.
n.­8
Osto (2008), 108–9.
n.­38
According to the Sanskrit. There is no division into chapters in the Tibetan, see Introduction i.­65. In Śikṣānanda’s eighty-fascicle Chinese translation (hereafter, “the Chinese”), this is presented as the thirty-ninth sūtra in twenty-one fascicles, from 60 to 80. Each fascicle bears the title 入法界品 (ru fa jie pin), number 39, and a serial number ranging from 1 to 21; for example, fascicle 60 is entitled 入法界品第三十九之一 (ru fa jie pin di san shi jiu zhi yi), the first segment of the thirty-ninth sūtra, Entry into the Realm of the Dharma.
n.­39
According to the Sanskrit and such Kangyurs as the Degé, which have shes pa dam pa’i ye shes. Lithang and Choné Kangyurs have shes rab dam pa’i ye shes. Yongle and Kangxi have ye shes rab dam pa’i ye shes.
n.­40
According to the Sanskrit. The Tibetan has brtan pa dam pa’i ye shes.
n.­41
According to the Sanskrit and the Chinese. The Tibetan blo gros chen po’i gzi brjid appears to translate from mahāmatitejas.
n.­42
This is followed in the Sanskrit by Samanta­prabha­tejas, which would have been translated into Tibetan as kun nas ’od gyi gzi brjid. The Chinese appears to have conflated these three similar names into one as 普吉祥威力 (pu ji xiang wei li).
n.­43
Construction from the Tibetan. Not present in the Sanskrit or the Chinese.
n.­44
According to the Sanskrit, the Chinese, and most Kangyurs, which have shin tu rnam par lta ba’i myig. Yongle, Lithang, Kangxi, and Choné have rnam par dag pa’i in error for rnam par lta ba’i. In the Sanskrit this is followed by Avalokitanetra, which is absent in both the Chinese and the Tibetan, most likely the result of a scribal omission due to the similarity of the names.
n.­45
In the Sanskrit and the Chinese this is followed by “the bodhisattva Samanta­netra,” which is not present in the Tibetan.
n.­46
The Sanskrit has “bodhisattva mahāsattva.” The Chinese ends all names with “bodhisattva.”
n.­47
The Sanskrit has “bodhisattva mahāsattva.”
n.­48
The Sanskrit has “bodhisattva mahāsattva.”
n.­49
According to the Sanskrit and the Chinese. Not present in the Tibetan, probably as the result of an accidental omission in the process of copying, because of the names being similar.
n.­50
The Sanskrit has “bodhisattva mahāsattva.”
n.­51
Occurs last in the list of -ketu names in Sanskrit.
n.­52
The Sanskrit has “bodhisattva mahāsattva.”
n.­53
According to the Sanskrit and the Chinese. The Tibetan omits dhātu.
n.­54
The Sanskrit has “bodhisattva mahāsattva.”
n.­55
The Sanskrit has “bodhisattva mahāsattva.”
n.­56
The Sanskrit has “bodhisattva mahāsattva.”
n.­57
The Sanskrit has “bodhisattva mahāsattva.”
n.­58
The Sanskrit has “bodhisattva mahāsattva.”
n.­59
According to the Sanskrit. The Tibetan ye shes ri bo’i blo appears to be translated from jñāna­parvata­buddhi. The Chinese reads 須彌光覺 (xu mi guang jue).
n.­60
In the Sanskrit the order of Vimala­buddhi and Asaṅga­buddhi are reversed.
n.­61
The Chinese translation uses the term 成就 (cheng jiu), which means “accomplished.” Sanskrit: abhiniryāta.
n.­62
The Sanskrit samantabhadra­bodhi­sattva­caryā­praṇidhāna could also be interpreted, as is similarly found in Osto, as “the prayer for the bodhisattva conduct of Samanta­bhadra,” though this would more regularly be written as bodhi­sattva­samantabhadra­caryā­praṇidhāna.
n.­63
According to the Sanskrit. The translation of the word vijñaptiṣu, which would have been translated as rnam par rig byed, appears to have been inadvertently omitted in the Tibetan, either from the Sanskrit manuscript it was translated from or at an early stage in the copying of the text. The Chinese translation has 至處無限 (zhi chu wu xian, “who had been to countless places”).
n.­64
According to the Sanskrit and the Chinese. The Tibetan appears to have inadvertently omitted “of the buddhas.”
n.­65
According to the Sanskrit guṇa. The word yon tan (the translation of guṇa) is absent in the Tibetan, and absent in the Chinese as well.
n.­66
According to the Sanskrit anigṛhīta. The Tibetan translates as the vague mi gnas pa, which could be interpreted as “not dwelling” or “unlocated.” Similarly, the Chinese describes their manifestations as 無所依止 (wu suo yi zhi, “nondwelling”) because they are in accordance with the aspirations of beings.
n.­67
According to the Sanskrit and the Chinese. The Tibetan inadvertently omits “wisdom.”
n.­68
According to the Sanskrit. The Tibetan appears to have translated tshogs from a manuscript in which gagaṇa (“space”) was corrupted to gaṇa (“crowd,” “class,” “group”) so that it meant “the range of activity of the crowd of tathāgatas.” The Chinese omits the description “that is as extensive as space.”
n.­69
According to the Tibetan sgo (“gateway”). The Chinese translation has 門 (men, “door”) as well. The available Sanskrit appears to have sukha (“bliss”) in error for mukha (“door”).
n.­70
According to las in the Stok Palace, Kangxi, Lithang, Yongle, and Choné Kangyurs. The others have la.
n.­71
According to the Sanskrit vihāra and the Chinese. The Tibetan appears to have inadvertently omitted it.
n.­72
According to the Sanskrit kāya and the Chinese. The Tibetan appears to have inadvertently omitted it.
n.­73
According to kyis in Degé and most Kangyurs. Lithang and Choné have kyi.
n.­74
According to the Sanskrit. The Tibetan appears to have kyi in error for kyis in all versions. The Chinese has 隨順 (sui shun, “according to”).
n.­75
According to the Sanskrit. The Tibetan has rgyan (“adornment”).
n.­76
According to the Sanskrit and the Chinese. The Tibetan has rgyan (“adornment”). The Chinese translates this as “how he had practiced.”
n.­77
The Tibetan has interpreted the compound as bsgrub pa dang / rnam par ’phrul pa, meaning “attainments and miraculous manifestations.”
n.­78
According to the Sanskrit dakṣina, and yon in Stok Palace, Yongle, Narthang, and Lhasa. Other Kangyurs have yon tan (“qualities”). The Chinese translates as 布施功德 (bu shi gong de, “the merit of generosity”).
n.­79
According to the instrumental particle in most Kangyurs, including Stok Palace, but absent in Lithang and Choné.
n.­80
These three qualities (i.e., extensive as space, beyond example, and having adornments) appear only in the Tibetan. The Sanskrit and the Chinese have mahā­karuṇāśarīra and 大悲為身 (da bei wei shen), both of which mean “the body of great compassion,” which is absent in Tibetan.
n.­81
According to the Sanskrit. The Tibetan has a genitive particle that connects this description with the following one.
n.­82
The Tibetan here and elsewhere translates jagat as ’gro ba (“beings”) instead of its meaning as “world.” The Chinese translates as “the world” to describe the precious jewels as “the best of the world.”
n.­83
According to the Sanskrit. The Tibetan has a genitive particle that connects this description with the following one.
n.­84
According to the Sanskrit rāja and rgyal po in Stok Palace, Narthang, and Lhasa. Other Kangyurs have rgyal ba.
n.­85
According to the Sanskrit divyātmabhāva interpreted in Tibetan as “bodies of divine materials.” The Chinese interprets it as 天身雲 (tian shen yun, “clouds of divine bodies”).
n.­86
According to the Tibetan. In Sanskrit this is divided into two descriptions: “Adorned by a rain from clouds of every flower, adorned by a profusion of a treasure of excellent flowers.” The Chinese has 華樹 (hua shu, “flowering trees” or “flowers and trees”).
n.­87
According to the Tibetan. “Trees” is absent in the available Sanskrit. The Chinese has 衣樹雲 (yi shu yun, “clouds of clothes and trees”).
n.­88
According to the Sanskrit. The Tibetan translates paṭala, here meaning “a mass or assemblage,” as na bun (“mist”). The Sanskrit śarīra here has the meaning of “world” or “universe” but was translated into Tibetan by its more general meaning of “body,” creating a meaningless sentence. The Chinese reads 一切大地 (yi qie da di), literally “all great lands,” which can mean the “world” or “universe,” either singular or plural. It describes the following clouds of incense as 一切如眾生形 (yī qiè rú zhòng shēng xíng, “in forms of all sentient beings”). Cleary has “form of all beings” while Osto has “body of the entire world.”
n.­89
According to the Sanskrit jala and the Chinese 網 (wang). The Tibetan appears to have translated from rāja (“king”). The word “powder” is absent in the Chinese.
n.­90
According to the Sanskrit bimba. The Tibetan translates as ’bru, which could be taken to mean “grain.” Not present in the Chinese.
n.­91
According to the Sanskrit adhitiṣṭha. The Tibetan translates it as byin gyis brlab pa (“blessed”). The Chinese presents all these items as part of the manifestation without adding verbs to each.
n.­92
In the Sanskrit this is followed by “manifested the circles of followers in all buddha realms,” which is absent in the Tibetan and the Chinese.
n.­93
According to the Sanskrit and Tibetan later in the sūtra. At this point the Sanskrit omits tejo, while the Tibetan omits rgyal po (rāja).
n.­94
According to the Sanskrit. Tibetan has bdug spos (“incense”) instead of rgyal mtshan (“banners”). The sentence then repeats, so this is apparently an error.
n.­95
According to the Sanskrit and the Chinese. The Tibetan omits “flowers” and has a second repetition of the same sentences, so this omission is apparently an error.
n.­96
According to the Sanskrit. The Tibetan here is particularly corrupt and descends into gibberish: mdangs ’byung bas thams cad kyi rdul gyi kha dog dang ’dra ba’i (“through shining with light they are like the color of dust/atoms”). The Chinese does not mention “pores” and describes such jewels as “brilliant.”
n.­97
According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of the last two syllables of its name (rgyal mtshan).
n.­98
According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of “clothing.”
n.­99
According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of “clothing.”
n.­100
According to the Sanskrit and the Chinese. The Tibetan appears to have an inadvertent omission of “clothing.”
n.­101
The Sanskrit has the adjective pāṇḍu (“white”).
n.­102
According to the Mahāvyutpatti, the Sanskrit śilā should be translated as man shel (“crystal”), though here it was anomalously translated as khra bo’i rdo (“multicolored stone”), which may be why the adjective “white” in the Sanskrit was omitted. The Chinese translates śilā as 白玉 (bai yu, “white jade”).
n.­103
Lithang and Choné have sprin (“clouds”) in error for spyan (“eyes”).
n.­104
Sanskrit: sarva­ratna­dharma­dhātvabhimukha­dvāra­śikhara­mahā­maṇi­ratna­kūṭāgārān, “kūṭāgāras of every precious material with gateways that looked out upon the realm of phenomena and pinnacles of great jewels.” The Chinese is the same as the Tibetan.
n.­105
According to the Sanskrit and the Chinese. The Tibetan has two sentences, the first including rin po che’i gos ’od ’phro ba (“light rays from precious clothing”), and the second bdug spos sna tshogs kyis rnam par bdugs pa (“light rays perfumed by incenses and perfumes of all kinds”). The Chinese describes this as 香 (xiang, “incenses”) without mentioning clothing.
n.­106
According to the Tibetan sems can thams cad rab tu ’dzud pa, which could also mean “entered into all beings.” The Chinese of the Sanskrit sarva­sattva­prasthāna, according to Cleary, means that the sounds are “of the abodes of all beings.” According to Osto it means the sounds “of all beings.” Prasthāna can mean “to set out for” or “origin.” The Chinese describes the head adornment as 出一切眾生發趣音摩尼王嚴飾冠 (chu yi qie zhong sheng fa qu yin mo ni yan shi guan, “crowns gloriously adorned with kings of jewels that emitted the sounds of all sentient beings”).
n.­107
According to the Sanskrit and the Chinese. The Tibetan appears to have inadvertently omitted part of the name: rnam par snang mdzad kyi [dpal gyi smon lam gyi] snying po.
n.­108
The Tibetan uses sgra bsgrags pa throughout this passage, but the Sanskrit has mostly pramuñcan (“emits”) and also has nigarjan (“roars”) twice.
n.­109
According to the Tibetan skad and the Chinese 語言 (yu yan). The Sanskrit has “mantras.”
n.­110
The Sanskrit has nigarjan (“roars”).
n.­111
In the Sanskrit the sentence ends with an additional description that is absent from the Tibetan and the Chinese: “…and with their bodhisattva bodies adorned with networks of kings of jewels that illuminated all realms.”
n.­112
According to the Tibetan. The Sanskrit has “gifts of clothing.” The Chinese mentions only recipients of generosity.
n.­113
According to the BHS abhirocana. The meaning in Classical Sanskrit would be “delighting.” Osto translates this from the Chinese as “illumination,” and Cleary translates it as “pleasing.” The Tibetan mngon par mos par byed pa would literally be “cause to have aspiration.”
n.­114
According to the Sanskrit vyūha. The Tibetan translates as rgyan, and the Chinese as 莊嚴 (zhuang yan, “adornments,” “jewelry”).
n.­115
According to the Sanskrit anāyūha and the Chinese 終無所來 (zhong wu suo lai). The Tibetan has the obscure len pa med pa.
n.­116
This and the previous quality are combined in the Sanskrit and the Chinese.
n.­117
According to the Sanskrit and the Chinese. The word “wisdom” is inadvertently missing from the Tibetan.
n.­118
According to the Sanskrit and the Chinese. Missing from the Tibetan.
n.­119
According to the BHS vṛṣabhitā.
n.­120
According to the Sanskrit carita­vikurvita, which is translated into Chinese as 妙行 (miao xing). The Tibetan has sbyong ba’i rnam par ’phrul pa.
n.­121
According to the Tibetan mngon du ’dor ba. The Sanskrit parākrama means “exertion,” “strength,” and so on. The Chinese translates according to the Sanskrit as 勇健 (yong jian).
n.­122
According to the BHS vijñapti, translated in Chinese as 示現 (shi xian). Tibetan translates as dmyigs pa (archaic spelling of dmigs pa).
n.­123
From the Tibetan grub pa. The Sanskrit nirvṛtta could mean happiness, peace, extinction, or the state of nirvāṇa.
n.­124
The order of the first and second qualities in this list is reversed in the Sanskrit.
n.­125
According to the Sanskrit and the Chinese. “Dream-like” appears to have been inadvertently omitted from the Tibetan.
n.­126
Both epithets (i.e. agrayuga bhadrayuga; mchog gi zung, bzang po’i zung) refer to Śāriputra and Maudgalyāyana. Not mentioned in the Chinese.
n.­127
According to the Sanskrit. The Tibetan omits “wisdom.” The Chinese has “eyes of wisdom.”
n.­128
According to the Sanskrit vṛkaśṛgāla and the Chinese 豺狼 (chai lang). The Tibetan translates as “wolves and foxes.”
n.­129
According to the Tibetan. The Sanskrit has sodyāna­maṇḍalam (“a circle of gardens”). The Chinese is similar to the Sanskrit.
n.­130
According to the Sanskrit and the Chinese. The Tibetan has “They had perfected the nature and branches of omniscient wisdom.”
n.­131
According to the Sanskrit. The Tibetan translates vidyā (“the science of medicine”) as vidyamantra, and grahana (“the acquisition of that knowledge”) as “the collecting of herbs.”
n.­132
According to the BHS avatīrṇa. Tibetan translates literally as zhugs pa (“enter”).
n.­133
According to the BHS niryāta. Tibetan translates literally according to the alternative meaning of “emerge” as byung ba.
n.­134
According to the Tibetan mthong and the Chinese 見 (jian). The Sanskrit has prajānanti (“know”).
n.­135
According to the Tibetan. The Sanskrit has gotra (“classes,” “types,” or “families”). The Chinese has “skilled in identification of all hidden treasures.”
n.­136
According to the Sanskrit śilpasuśikṣita. The Tibetan has (in Yongle, Kangxi, and Choné) don rtags (“signs or proof of meaning”). Other Kangyurs such as Degé and Stok Palace have dan in error for don.
n.­137
According to the syntax of the Sanskrit. The Tibetan syntax is obscure.
n.­138
According to the Tibetan. The Sanskrit akalperyāpatha means “improper conduct” or “improper ascetic practices.”
n.­139
According to the Sanskrit and the Chinese. Omitted in the Tibetan.
n.­140
According to the Tibetan lus, presumably translated from kāya. The present available Sanskrit has kārya (“activities”), but kāya when this is repeated.
n.­141
According to the Sanskrit, Chinese, and Yongle, Narthang, and Lhasa versions of the Tibetan. Degé, Stok Palace, and other Kangyurs have sems can (“being”) in error for sems (“mind”).
n.­142
The Tibetan translates inconsistently as shes (“know”).
n.­143
According to the BHS meaning of varṇa, the Pali vaṇṇa, and the Chinese 相 (xiang). The Tibetan translates according to the most common meaning of the Sanskrit varṇa as an archaic term for color: kha dog mdog.
n.­144
According to the Tibetan. The Sanskrit is confusing, as the bodhisattvas are plural nominative, but there is a third-person singular for the verb “does not see.” Possibly the bodhisattvas should be in the plural accusative, in which case the verse could mean “[The world] does not see the great gathering of bodhisattvas / who have arrived from countless millions of realms to see the Jina.” The Chinese uses the second-person plural.
n.­145
According to the Sanskrit compound cittagocara. The Tibetan interprets it as “mind and range.” The Chinese translates it as 境界 (xin jing jie) rather than the usual term 心境界 (xin jing jie), omitting 心 (xin), the word for “mind,” probably to keep the same number of words in each line of the verses.
n.­146
According to the Sanskrit aparājitāḥ and the Yongle pham myed and Narthang pham med. Other Kangyurs have the incorrect pham byed.
n.­147
The order of this and the subsequent verse are reversed in the Tibetan translation; this inverse order is preserved here. The Chinese matches the order of the Sanskrit.
n.­148
According to the BHS anirvṛta. The Tibetan translates as grub pa med pa (“without production”). The Chinese has translated the second part of this verse as 知無變化法, 而現變化事 (zhi wu bian hua fa, er xian bian hua shi, “they know the unchanging instructions on Dharma, but manifest changing events”).
n.­149
According to the Tibetan. The Sanskrit can be translated as “the Buddha does not have a region.”
n.­150
According to the Tibetan, presumably from deśānugaḥ. The Sanskrit can be translated as “the Buddha does not go into a direction (diśānugaḥ).” The Chinese translation of this verse has considerable wordplay, using the common translation of the Sanskrit diśānugaḥ as 無量 (wu liang), which has the connotation of being inconceivable, without any quantifiable, measurable, or ascertainable feature, including direction and realm, contrary to its antonym 有量 (you liang). The verse in Chinese can be understood as “the state of enlightenment is neither 無量 nor 有量; the great Muni has gone beyond both.”
n.­151
Literally, “does not go beyond.” According to the Sanskrit, the Stok Palace, and the Degé las. Yongle, Lithang, Kangxi, and Choné have pas. The Chinese does not have the negative.
n.­152
According to the Sanskrit. The Tibetan has plural.
n.­153
According to the Sanskrit instrumental and Yongle, Narthang, and Lhasa yis. Other Kangyurs have the genitive yi. “Looking through” is implied.
n.­154
There is a play on words in the Sanskrit, as varṇa has many meanings, including “color” as well as “class,” “caste,” “nature,” “character,” and “quality.” This play on words is lost in English and in the Tibetan. The Chinese interprets the term as 願 (yuan, “aspirations”).
n.­155
This verse is translated according to the Tibetan. The Chinese is similar to the Tibetan.
n.­156
According to the Sanskrit second-person plural. The Tibetan is ambiguous. The Chinese has “the various activities of the bodhisattvas” as the subject.
n.­157
According to the Sanskrit, Stok Palace, and Narthang bu’i.
n.­158
According to the Sanskrit śodhana, Chinese 清淨 (qing jing), and the Stok Palace sbyong. Other Kangyurs apparently have has spyod in error for sbyong.
n.­159
According to the Sanskrit pramocana. The Tibetan has ’grel ba in error for ’grol ba.
n.­160
According to the Tibetan. The Sanskrit vinīyante means “guided” or “trained.”
n.­161
According to the Tibetan. The Sanskrit reads saṃbuddha. The Chinese is the same as the Sanskrit.
n.­162
According to the Sanskrit suvicitra. Tibetan has bris (“written,” “drawn”) in error for bres.
n.­163
The second half of the verse is in accordance with the Tibetan.
n.­164
According to the Sanskrit mahā. Stok Palace, Narthang, and Lhasa have chen, which matches the Sanskrit and the Chinese 大 (da, “great”). Degé and others have can; Yongle has cen.
n.­165
According to the Sanskrit. Presumably for lack of room in the Tibetan verse, “of buddhahood” is omitted. The Chinese has 無上覺 (wu shang jue, “supreme, unsurpassable enlightenment”).
n.­166
According to the Tibetan, which has two synonymous adjectives, while the Sanskrit and the Chinese have one adjective.
n.­167
According to the Sanskrit and the Chinese. The Tibetan has rtag par apparently in error for brtags par (“examine” as in Stok Palace).
n.­168
According to the Sanskrit. The Tibetan reads de la sems skye med par bsam, which appears to mean “He thinks that the mind is birthless.” The Chinese translation appears to evolve around the word 思 (si), which functions both as a noun and a verb, meaning “thoughts,” “to think,” “that which/who thinks,” and so on: 智者應如是, 專思佛菩提; 此思難思議, 思之不可得 (zhi zhe ying ru shi, zhuan si fo pu ti; ci si nan si yi, si zhi bu ke de, “The wise one should be like this, dedicating his mind to the enlightenment of buddhahood. This mind is inconceivable; it is not knowable or obtainable [by contemplation]”).
n.­169
According to the Sanskrit and the Chinese. The Tibetan has either misread baddha (“bound”) as buddha or was translating from a manuscript containing that error. The result in Tibetan is “Although the buddhas continuously appear, the world remains fruitless.” The Chinese has 凡夫嬰妄惑,於世常流轉 (fan fu ying chang liu zhuan, yu shi chang liu zhuan, “Ordinary beings suffer from illusions and confusions, continuously wandering in the world”).
n.­170
According to the Sanskrit. The Tibetan omits jñāna­vikrānta (ye shes kyis rnam par gnon pa), which was present in the earlier version of the name. Earlier in the Degé we find non pa rather than gnon pa.
n.­171
Literally “hundreds of ten millions.”
n.­172
According to the Sanskrit puṇyatīrtha (literally, “merit worthy”), a term used for places of pilgrimage etc., translated into Tibetan obscurely as bsod nams stegs. The Chinese has translated this line as 普生三世福 (pu sheng san shi fu, “He is the universal source of merits of the three times”).
n.­173
According to the Tibetan. “That brings joy when seen” is not present in the Sanskrit or the Chinese. This perhaps derives from a variant of pradyota (“light”) as pramudita.
n.­174
Literally jinaurasāḥ (“offspring of the jinas”), translated into Tibetan as rgyal sras, which is usually the Tibetan for jinaputra (“sons of the jinas”). The Chinese translates it literally as 佛子 (fo zi, “sons of the Buddha”).
n.­175
According to the Sanskrit. The Tibetan appears to have translated from a corrupted manuscript in which akṣaya was replaced by jñāna. The Chinese has expanded the second part of this verse into two: “gives teaching unceasingly and widely” and “displays unimpeded discriminating knowledge” as the second and third lines.
n.­176
The Sanskrit has just the one verb udita, which is doubled in the Tibetan to shar shing ’byung (“arisen and appeared”). This reads as byung in Yongle, Lithang, Kangxi, Narthang, and Choné, which appears more correct for a past passive participle. The Stok Palace version has byang, which is an error for byung.
n.­177
According to the Sanskrit vośodhanaḥ and the Tibetan sbyong in Stok Palace, Yongle, Kangxi, Narthang, Choné, and Lhasa. Degé has spyod. The Chinese interprets it this as 成就智慧身 (cheng jiu zhi hui shen, “has attained wisdom body”).
n.­178
According to the Tibetan ’od snang gsal ba of Stok Palace, Narthang, and Lhasa. Other Kangyurs have ’di snang gsal ba. The Sanskrit is candrabhāsvara (“moonlight”). The Chinese interprets this verse as, “On seeing the supreme two-legged being, if one can develop vast motivation, they will always be able to meet the buddhas and increase their power of wisdom.”
n.­179
According to the Tibetan, which gives the same name as earlier. The Sanskrit gives an alternate version of his name, Dharmadhātutalabhedajñānābhijñārāja, which is the version translated into Chinese.
n.­180
According to the Sanskrit śruti and the Narthang and Lhasa thos. Other Kangyurs, including Stok Palace and Degé, have mthong (“see”). The Chinese has expanded this verse into two contrasting scenarios: “remain in the lower realms but always able to hear the names of the buddhas” versus “born in higher realms but temporarily unable to hear the names of the buddhas.”
n.­271
According to the Sanskrit and the Chinese. The Tibetan includes a negative myed pa.
n.­272
From the Sanskrit praṭimaṇḍala. The Tibetan and the Chinese translate as “adornment.”
n.­273
According to the Sanskrit sāgara and the Chinese. Translated into Tibetan as gang chen mtsho (“the lake that is big”) instead of the usual rgya mtsho (“vast lake”) as in the Mahāvyutpatti, perhaps because the synonym samudra is translated as rgya mtsho in this sentence and the translator wished to create a synonym. This term is made more obscure in Narthang, Choné, and Lhasa, where it is incorrectly written gangs chen mtsho (“great snow lake”).
n.­274
The online Sanskrit (Vaidya) has kūṭāgara.
n.­275
According to the Tibetan thams cad mkhyen pa’i chos, presumably from a Sanskrit manuscript that had sarvajñadharma. The Chinese has 一切智智無上法城 (yi qie zhi zhi wu shang fa cheng), which can mean “the towns of omniscient supreme Dharma,” probably a confluence of two Sanskrit terms sarvajñāna and sarvajñadharma, or “the towns of supreme Buddhadharma” or “the supreme town of omniscient Dharma.” The present Sanskrit has just sarvadharma (“all Dharmas”).
n.­353
According to the Tibetan.
n.­354
From the BHS anumārjan. The Tibetan translates as rjes su sbyang ba (“trained in”).
n.­355
According to the Tibetan.
n.­378
The Sanskrit avagāhyamāna has the stronger meaning of “being immersed in.”
n.­379
From the Sanskrit āvarta. The Tibetan translation has le’u dang (“chapters and”) glong in all available editions of the Kangyur, apparently in error for klong (“expanse,” “whirlpool”) as in the Chinese translation 漩澓 (xuan fu, “whirlpools and undercurrents”).
n.­380
This could possibly be an incorrect Sanskritization of the Middle-Indic dīpa, which could mean both “continent” and “lamp.”
n.­381
According to the Tibetan gnas. The Sanskrit patha primarily means “road” but could also mean “region.”
n.­400
According to the Sanskrit. The Tibetan has “mind illuminated by the light of the three times” or “…by light in the three times,” which may have been translated from tryadhvāloka instead of tryadhvaloka. The meaning of the Chinese translation 念善知識普照三世 (nian shan zhi shi pu zhao san shi) is not clear; it may refer to the mind of the kalyāṇamitras or his own mind remembering the kalyāṇamitras.
n.­401
From the Sanskrit yogaprasṛta. The Tibetan translates yoga as thabs (“method”). The Chinese merges this with the preceding one: “great aspirations to save all beings.”
n.­402
According to the Sanskrit rati, the Chinese 欲性 (yu xing), and the Yongle, Narthang, and Lhasa dga’ ba. Degé and other Kangyurs have dge ba (“virtues”).
n.­403
According to the Tibetan. The Sanskrit and the Chinese have this first in the list of qualities.
n.­404
According to the Tibetan. The Sanskrit and the Chinese have this earlier in the list. The Chinese has merged this with an earlier item in the list: “his mind illuminated the worlds of the three times.”
n.­405
According to the Tibetan. The Sanskrit and the Chinese have this earlier in the list of Sudhana’s qualities.
n.­418
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­419
According to the Sanskrit saṃbhāvayan and the Chinese. The Tibetan translates as bsam pa (“contemplate”). The Chinese translates as 思惟 (si wei, “ponder,” “think,” “consider theoretically”).
n.­527
According to the Sanskrit and the Chinese. Omitted in the Tibetan.
n.­528
According to the Sanskrit ācāryāṇi and the Chinese. “Masters” or “teachers” is omitted in the Tibetan.
n.­704
According to the Sanskrit aśaya and the Chinese 意 (yi). Omitted in the Tibetan.
n.­705
The Tibetan appears to have translated this as an adjective (“very powerful”) for the vajra rather than the vajra’s owner. Nārāyaṇa here is ostensibly used as an alternative name for Indra. The Chinese omits “unbreakable” and “vajra” and translates the phrase as 寶莊嚴 (bao zhuang yan), a compound of the adjectives “precious” and “majestic” or of the nouns “jewel” and “ornament.”
n.­719
According to the Sanskrit tryadhva. The Tibetan and the Chinese omit “the three times.”
n.­720
According to the Sanskrit prasarita, the Chinese, and the Degé, Lhasa, and Narthang ’dal ba. Yongle, Lithang, Kangxi, and Choné have the error ’dul ba.
n.­721
According to the Tibetan. The present Sanskrit has sattvaśraddha (“beings-faith”). The Tibetan has mnyam pa thams cad (“all equality”), apparently a scribal error, while Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace have mnyan pa thams cad (“all that is heard”), perhaps translating from a Sanskrit manuscript that had sarvaśrava or sarvaśruta. The Chinese has 凡所聞法皆能忍受, 清淨信解 (fan suo wen fa jie neng ren shou, qing jing xin jie, “He could retain all the Dharmas he had heard and understand with pure faith”), which appears to indicate a text that included both śraddha (retained in the Sanskrit manuscript) and śruta or śvara.
n.­722
According to the Tibetan and the Chinese. The Sanskrit has “the light of definitive wisdom.”
n.­723
According to the Tibetan and the Chinese. The Sanskrit has sarvatra, “all-pervading higher cognition.”
n.­724
According to the Tibetan and the Chinese. The Sanskrit also has vidyut, “the lightning of the knowledge of the ten strengths.”
n.­725
According to the Sanskrit pariśodhana, the Chinese, and the Yongle, Lithang, Kangxi, and Choné sbyangs. Degé has the error spyad. Stok Palace has sbyar.
n.­726
According to the Sanskrit mahā and the Chinese. The Tibetan omits “great.”
n.­727
From the Sanskrit “unceasing,” which could be taken as an adjective of “knowledge.” “Without limit or center” could be describing the network of world realms.
n.­728
From the Sanskrit saṃjñāgata and in accord with the Chinese (“perceptions of limitless beings”). The Tibetan translates as mying (archaic spelling for “name”).
n.­755
According to the Tibetan and the Chinese. Vaidya has gocaraniryāta (“setting forth into the inconceivable range of the kalyāṇamitras”).
n.­756
From the Tibetan as rgya che (“vast”) in accord with the Chinese 廣大 (guang da). The Sanskrit udāra can mean “great,” “excellent,” etc.
n.­757
According to the Tibetan.
n.­758
According to the Sanskrit karma. The Tibetan appears to have translated from a manuscript that had dharma. The Chinese translation is based on kalpa, 一切劫無失壞際 (yi qie jie wu shi huai ji), literally “all kalpas are without destruction or dissolution,” which can mean “harmony in the apogee of kalpas.”
n.­759
According to the Tibetan and the Chinese. Vaidya appears to have an omission so that the two sentences become one: “dwelling in the nonconceptuality that is the apogee of the tathāgatas.”
n.­760
According to the Chinese. The Sanskrit vākpatha means “the range of speech,” translated literally into Tibetan as tshig gi lam (“path of words”). The Chinese has 響 (xiang), “echo.” Cleary and Carré translate it as “echo.”
n.­774
According to the Sanskrit sarva. The Tibetan appears to have translated from a manuscript that had satva instead of sarva, resulting in “the profound subtle wisdom of beings.” The Chinese is the same as the Tibetan.
n.­775
Here and in the rest of the paragraph, “ground” is according to the Sanskrit tala and the Chinese. The Tibetan translates as dbyings (“realm”). The Chinese interprets as 眾生所作行 (zhong sheng suo zuo xing, “conduct of beings”).
n.­776
According to the Sanskrit satya, the Chinese, and the Narthang and Lhasa bden. Degé has dben (“isolation”). The Chinese appears to have combined this and the preceding phrase into one: 眾生如光影 (zhong sheng ru guang ying, “beings are like light and shadow”).
n.­777
From the BHS vyavahāra and in accord with the Chinese. The Tibetan translates as rnam par dpyod pa (“analysis”).
n.­799
From the Narthang and Stok Palace zlos. Degé has slos. The Sanskrit anumantrayan could mean “authorize.” Cleary has “apply.” The Chinese has “recalled and recited.”
n.­800
According to the Sanskrit anuprayacchan. The Tibetan translates as bsdud pa (“collected,” “compiled”). Not present in the Chinese.
n.­965
From the Sanskrit nicaya, which could also mean “accumulations.” The Tibetan translates as tshogs, which is also used to translate saṃbhāra, the regular term for the “accumulations.” The Chinese has 藏 (zang, “treasury,” “store”).
n.­966
From BHS samanvāhara. The Tibetan translates as ’dzin.
n.­967
From the BHS netrī, which, according to the Mahāvyutpatti, would be translated as lugs. Degé has chos (“Dharma”). Yongle, Lithang, Kangxi, and Choné have tshogs.
n.­985
According to the Tibetan ri bo and the Chinese 市中 (shi zhong). The Sanskrit has the specific Sumeru.
n.­998
According to the Sanskrit and the Chinese. The Tibetan omits “of the bodhisattvas.”
n.­1001
From the BHS nandī. The Tibetan has sems mos pa (“aspiration”). The Chinese has fewer adjectives.
n.­1002
From the Tibetan sems kyi shugs. Not present in the Sanskrit or the Chinese.
n.­1053
From one of the meanings of the BHS abhinirhara. The Tibetan translates as bsgrubs pa (“accomplished”). This sentence is not present in the Chinese.
n.­1054
According to the Sanskrit dṛḍhīkurvāṇaḥ, the Chinese 堅固 (jiang gu), and the Narthang and Stok Palace brtan. Degé, etc. have bstan (“teach”).
n.­1055
From the Tibetan gnas rnam pa tha dad pa, while gnas could have other meanings, including “locations.” The Sanskrit has adhimātratā (“excessiveness”). Cleary has “measurelessness.” The Chinese has 差別相 (cha bie xiang), one of the common translations of adhimātratā. Here it can mean “different aspects.”
n.­1081
From the Tibetan brjod pa, presumably from the Sanskrit varṇitam. Not present in Vaidya.
n.­1082
From the Tibetan yongs su bsgom pa, which would have been translating paribhāvita. Not present in Vaidya or the Chinese, where the list is shorter.
n.­1083
According to the Sanskrit samīkurvan and most Kangyurs, which read mnyam par bya ba byed pa. Degé has the error mnyam par bya ba myed pa. Cleary translates as “living up to it.” Not present in the Chinese.
n.­1091
According to the Sanskrit svabhāva and the Chinese. The Tibetan has rang bzhin med (“absence of nature”), perhaps from a corruption in the Sanskrit. The Chinese has 證知諸法實性 (zheng zhi zhu fa shi xing, “realizing the true nature of all phenomena”), omitting the term wisdom.
n.­1097
According to the Sanskrit viṣamatā and the Chinese. The Tibetan has the obscure thag thug. The Chinese lists four sets of opposites: upward-downward (literally, “high-low”), safe-dangerous, clean-dirty, and crooked-straight.
n.­1098
According to the Chinese and the Sanskrit kṣema, though its opposite is missing in the Vaidya edition. The Tibetan has bde ba and mi bde ba (“pleasant and unpleasant”).
n.­1099
According to the Tibetan and the French translation of the Chinese. Vaidya has anugrahajñāna, “the knowledge for benefiting.”
n.­1100
According to the BHS meaning of anunaya, which has a negative sense. It was translated into Tibetan more positively as byams pa (“love” or “kindness”) according to its Classical Sanskrit meaning.
n.­1101
From the BHS unnāmāvanāma translated into Tibetan as mthon dman du gyur pa (“become high [or] low”).
n.­1102
From the Sanskrit mati. Translated into Tibetan as nan tan (“diligent practice”), perhaps from a text that read pratipatti.
n.­1130
From the Sanskrit sneha, which can also mean “attachment” or “oiliness.” The Tibetan translates it as rlan pa (“wetness”). The Chinese uses two water-related verbs 潤澤 (run ze, “to moisten,” “to enrich”) to indicate the aspiration to benefit all beings with great compassion as does water.
n.­1131
According to the BHS meaning of nimṇa, which can mean “aiming at” or “leading to.” Otherwise it has the meaning “downward,” and therefore this compound nimnonnata can mean “up and down” or “high and low.” The Tibetan appears to have tried to make sense of this by adding a negative thur med (“not downward”). It is possible to interpret the phrase to mean “the lower and higher part of the path to omniscience.” The Chinese translates as 心無高下 (xin wu gao xia, “mind is free from ‘high and low’ ”).
n.­1132
From the Sanskrit uddhṛta. The Tibetan translates as zhugs pa (“enter,” “follow,” “engage in”). The Chinese has 拔不善刺 (ba bu shan ci) and 滅一切障 (mie yi qie zhang), “pulled out thorns of harmful qualities” and “eliminated all obstacles.”
n.­1133
From the Sanskrit parākrama, which can also mean “advance,” and which the Tibetan translates as sngon du ’dor ba (“cast before”). The Chinese translates by the metaphor of 牆塹 (qiang qian), “walls and moats.”
n.­1134
From the BHS samarpita. The Tibetan translates as rab tu byung ba (“completely arisen”).
n.­1135
From the BHS vipula­prasrabdhi. Absent in the Tibetan. The Chinese translates by the metaphor of 園苑 (yuan yuan, “gardens and parks”).
n.­1136
According to the Sanskrit pura and the Chinese 城 (cheng). The Tibetan translates as pho brang (“palace”).
n.­1137
From the Sanskrit akṣunna. The Tibetan translates as thogs pa med pa (“unimpeded”) and as adverbial to “the act of entering.”
n.­1155
According to the Sanskrit kumara. The Tibetan has rogs pa (“helpers”). The Chinese simply has “countless people said to him…”
n.­1205
According to the Sanskrit upastambhayan and the Narthang rton. Other Kangyurs have ston (“demonstrate”). The Chinese translates as 得 (de, “attaining”).
n.­1206
According to the Sanskrit karma, the Chinese 業 (ye), and the Narthang las. Other Kangyurs have the error lam (“path”).
n.­1246
From the Sanskrit śrotrānugamam anusmaran. The Tibetan has rjes su ’brang (“follow”), connected to the names rather than the hearing. Not present in the Chinese.
n.­1247
According to the Sanskrit and the Chinese. The Tibetan and the Chinese omit “the Dharma.”
n.­1248
From the Sanskrit vinardita (literally, “roar”) and the Chinese. The Tibetan has “the power that arises from the supremacy.” The Chinese has “having seen the buddhas attaining complete buddhahood.”
n.­1268
According to the Sanskrit gāthā-labdha-citta and the Chinese. The Tibetan appears to have translated from a corrupt manuscript with jñāna-gāhālabdha, which is translated as ye shes kyi gting ma rnyed pa’i sems (“a mind that has not found the depth of the wisdom of Avalokiteśvara”). Omitted in the Chinese.
n.­1271
According to the Sanskrit vikrīḍita and Yongle, Lithang, Kangxi, and Choné brtse. Degé and others have rtse.
n.­1325
According to the Tibetan rjes su ’brang and the Chinese 行 (xing), both presumably translating from anusaraṇa. The present Sanskrit has anusmaraṇa (“remembering”).
n.­1432
According to the Sanskrit, and the earlier and following version in Tibetan. Here, the Tibetan has yon tan (“qualities”) instead of shugs (“power”), which would be the correct translation for vega. The Chinese omits “power” here.
n.­1433
This list according to the Tibetan. The Sanskrit has a variant list, as does the Chinese.
n.­1434
According to the Tibetan rjes su sems pa, which appears to have translated anucintena. The present Sanskrit has anugatena (“following”). Based on the Chinese syntax, the search for Samanta­sattva­trāṇojaḥ­śrī starts with the phrase 一心願得見善知識 (yi xin yuan de jian shan zhi shi, “wished with single-minded resolution to see the kalyāṇamitra”).
n.­1435
According to the Sanskrit. The Tibetan appears to have “the domain of the faculty of contemplating seeing a kalyāṇamitra.” In the Chinese, the phrases “without forgetting it even for one moment” and “with all faculties undistracted” belong to the description of how Sudhana was remembering and honoring the teaching received from Pramudita­nayana­jagad­virocanā.
n.­1436
According to the Sanskrit samudācāreṇa. Not present in the Tibetan or the Chinese.
n.­1437
According to the Degé mthu, translating the Sanskrit vikrama. Yongle, Lithang, Kangxi, and Choné do not have mthu (“power”). With the omission of a shad marker, the Tibetan appears to conjoin this with the following quality, although there is no genitive particle to do so. This and the preceding phrase are absent in the Chinese.
n.­1438
From the BHS ekotībhāvagata. The Tibetan translates as rgyud kyi tshul gcig tu gyur pa, which could be translated as “being of one mind with.” In the Chinese this appears to be part of the first phrase describing the search for Samanta­sattva­trāṇojaḥ­śrī.
n.­1439
According to the Sanskrit. The Tibetan omits the word “all,” resulting in “the roots of merit of being of one mind with.” Not present in the Chinese.
n.­1498
According to the Sanskrit prasaran. The Tibetan has mchod pa (“making offerings to it”). In Chinese, the list is shorter and omits this.
n.­1530
The Tibetan rjes su sgom is apparently a translation for anubhava, which is not present in the Sanskrit or the Chinese.
n.­1531
The Tibetan rig pa does not here translate vidyā but gati, which is most commonly used for states of existence, good or bad, but also for movement (hence the translation ’gro) and for classes of beings, in addition to having many other meanings. Here it has the meaning as in gatiṃgata.
n.­1555
According to the Tibetan yid ches par bya ba. The Sanskrit has saṃbhāva (“produce,” “generate”). Not present in the Chinese.
n.­1628
Not present in the Tibetan. The Chinese appears to agree with the Sanskrit.
n.­1745
The Sanskrit follows uttāpayan (“purifying”) with parijayan (“cultivating”). Not present in the Chinese.
n.­1847
This is followed in Sanskrit by anuprāptum (“follow”). The Chinese has “getting close to them, serving them, and making offerings to them.”
n.­1848
This is followed in the Sanskrit by cāptuṃ (“be acquainted with”).
n.­1849
The Sanskrit has “illusory forms and bodies” or “illusory form bodies.” The Chinese appears to translate this as two: 以如幻願而持佛身 (yi ru huan yuan er chi fo shen, “bodies from illusory prayers and blessings by the buddhas”) and 隨意生身 (sui yi sheng shen, “bodies born according to intention”).
n.­1850
This is followed in Sanskrit by buddhādhiṣṭhāna­manomaya­śarīrāṇām (“bodies consisting of mind that have been blessed by the buddhas”).
n.­1851
According to the Tibetan mi zad pa and the Chinese 不變壞 (bu bian huai), presumably translating akṣaya. Not present in the Sanskrit.
n.­1974
According to the Tibetan yul, presumably translating from a manuscript that had viṣaya. The present Sanskrit has viṣama (“injurious,” “bad”). The Chinese concurs with the Tibetan.
n.­1975
According to the Sanskrit. The Tibetan and the Chinese do not have “benefiting.”
n.­1976
According to the Sanskrit praiśodhayan. The Tibetan has rgyas (“increased”). The Chinese has “generated.”
n.­1977
The Tibetan interprets the compound as meaning “the lower realms of the five classes of beings.” The Chinese does not have “lower realms.”
n.­2180
From the Sanskrit vihārī and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace spyod. Degé has dpyod (“analyze”). Translated as 安住 (an zhu), “abide.”
n.­2181
According to Tibetan, Chinese, and Suzuki’s Sanskrit. The online Vaidya edition (in both Devanāgarī and Roman) has sukha (“bliss”) instead of mukha (“gateway”).
n.­2182
According to the Tibetan. This clause is not present in the Sanskrit. The Chinese is similar to the Tibetan: “the vast qualities of all buddhas.”
n.­2183
According to the Tibetan. This clause is not present in the Sanskrit. The Chinese has 入一切佛決定知見 (ru yi qie fo jue ding zhi jian, “enter or realize the definitive views of all buddhas”).
n.­2184
From the Sanskrit vihārī and the Yongle, Kangxi, and Stok Palace spyod. Degé, Stok Palace, etc. have dpyod (“analyze”). The Chinese has 住於法界平等之地 (zhu yu fa jie ping deng zhi di, “dwell on the state of non-differentiation within the realm of phenomena”).
n.­2185
From the Sanskrit vihārī. The Tibetan has dpyod (“analyze”). In the Chinese this and the preceding clauses appear to have been conjoined as 觀察普賢解脫境界 (guan cha pu xian jie tuo jing jie, “observe the scope of liberation of Samanta­bhadra”).
n.­2186
According to the Sanskrit sarva and the Chinese 一切 (yi qie). The Tibetan omits “all.”
n.­2187
According to the Sanskrit mahadgatena and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace che. Degé has the homophone phye, evidently an error from transcription through dictation. The Chinese has 無量 (wu liang, “immeasurable”).
n.­2233
While the concluding statement above is specific to The Stem Array only and has counterparts in many other Kangyurs, the rest of the colophon here is intended to apply to the entirety of A Multitude of Buddhas. The mention of these translators is only found in the colophons of the Degé, Urga, and Ragya Kangyurs. Many Kangyurs including the Lithang, Qianlong, and Zhey do not mention translators. The Narthang, Lhasa, Stok Palace, Toyo Bunko, Ulaan Baatar, and some of the peripheral Kangyurs have “Lotsawa Vairocana­rakṣita was the chief editor and established the text.” Ngorchen Könchok Lhundrup ascribes the translation of the sūtra to Vairocana­rakṣita. The extensive note by the Degé scholar Tashi Wangchuk that follows is (unsurprisingly) unique to the Degé Kangyur.
n.­2234
This accords with the classification by Ngorchen Könchok Lhundrup in his sixteenth-century History of Buddhism.
n.­2235
Chapters 1 to 27. According to Pekar Zangpo in his sixteenth-century Presentation of the Sūtras, this first section is divided into two sections: The Tathāgata Earring Sūtra (as a translation of Tathāgatāvataṃsaka-sūtra), which comprises chapters 1 to 11, and The Bodhisattva­piṭaka Sūtra (consisting of chapters 12 to 27), so that in his classification the Avataṃsaka Sūtra has eight sections.
n.­2236
Chapters 28 to 30 according to Pekar Zangpo.
n.­2237
Chapter 31 according to Pekar Zangpo.
n.­2238
Chapters 32 to 42 according to Pekar Zangpo.
n.­2239
Chapter 43 according to Pekar Zangpo.
n.­2240
Chapter 44 according to Pekar Zangpo.
n.­2241
Chapter 45 according to Pekar Zangpo. Chapter 45 is the sūtra translated here.
n.­2242
According to the version of the Denkarma in the Degé Tengyur (F.295b.1), it has the same number of fascicles and verses as quoted by Butön Rinpoché.
n.­2243
The Degé recension has 112. The Degé dkar chag (F.120a) notes at some length the various discrepancies in the lengths in ślokas and fascicles (bam po) recorded in different inventories and catalogs, which it attributes at least in part to the varying numbers of ślokas used in different definitions of a fascicle.
n.­2244
rgya nag gi ’gyur la/ su ren+t+ra bo d+hi dang / bai ro tsa na rak+Shi tas zhus chen mdzad par bshad cing. Our rendering in English of this sentence follows the most likely interpretation syntactically. The facts of such a statement seem unlikely (see also van der Kuijp 2023, p. 398 n24). However, although we have wondered what other possible interpretations there might be, Tashi Wangchuk appears to be quoting the statement directly from earlier sources. Among these, one that we have identified is the transmission record of Minling Terchen Gyurme Dorje, part 2 (vol. kha), F.203a.6–b.1; immediately after making this statement, Minling Terchen lists the lineage figures of the transmission from India.
n.­2245
This refers to the Sakyapa hierarch Jetsün Drakpa Gyaltsen (rje btsun grags pa rgyal mtshan, 1147–1216).
n.­2246
Yunnan. The king was Mutseng (or Muzeng, Muktsang) Karma Mipham Sönam Rapten (mu tseng/zeng karma mi pham bsod nams rab brtan) (1587–1646, r. 1598–1646). He was the tusi or ruler in the “native chieftain system” of the Yuan, Ming, and Qing dynasties.
n.­2247
slar yig rnying dag pa mang du btsal nas zhu dag bgyis pa yin la. Our translation is tentative, and in particular (as noted by van der Kuijp 2023, p. 399 n27) it is not clear whether yig refers to words, phrases, or texts.
n.­2248
bkod pa is the usual translation of vyūha (“array,” “display,” etc.) as in the Mahāvyutpatti. This translation at times uses rgyan, which is usually a translation for alaṃkara, and so on, with the meaning of “adornment.”
n.­2249
The usual translation for prasara (“vast extent,” etc.), as in the Mahāvyutpatti, is rab ’byams, while ’byam klas does not appear in that dictionary.
n.­2250
These are both translations of pratisaṃvit (“discern,” “distinguish,” etc.).
n.­2251
thugs normally translates citta (“mind”), while dgongs pa translates abhiprāya (“intention,” “outlook,” “regard,” etc.).
n.­2252
This phrase, meaning “for a day and night,” or “for a waxing phase and a waning phase of a month,” occurs on folio 26.b within The Inconceivable Qualities of the Buddha (sang rgyas chos bsam mi khyab), which is the 39th chapter of the Avataṃsaka Sūtra.
n.­2253
tha snyad usually translates vyavahāra, which in BHS means “a term or designation,” while rnam par dpyod pa usually translates vicāraṇa, etc. (“contemplation,” “analysis,” and so on).
n.­2254
This is some years before the eighth Tai Situpa Chökyi Jungné (1700–1774) began his work on editing the Kangyur in 1729.

b.

Bibliography

Kangyur Texts

sdong po bkod pa (Gaṇḍa­vyūha). Toh 44, ch. 45, Degé Kangyur vol. 37 (phal chen, ga), folios 274.b–396.a; vol. 38 (phal chen, a), folios 1.b–363.a.

sdong po bkod 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), 2006–9, vol. 37, pp. 590–853; vol. 38, pp. 3–800.

sdong po bkod pa. Stok Palace Kangyur vol. 39 (phal chen, ca), folios 22.b–352.a; vol. 40 (phal chen, cha), folios 1.a–310.a.

sangs rgyas phal po che zhe bya ba shin tu rgyas pa chen po’i mdo (Buddhāvataṃsaka­nāma­mahā­vaipulya­sūtra) [The Mahāvaipulya Sūtra “A Multitude of Buddhas”]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, ka–a). Stok Palace Kangyur vols. 35–40 (phal chen, ka–cha).

dga’ bo la mngal na gnas pa bstan pa (Nanda­garbhāvakranti­nirdeśa) [The Sūtra on Being in the Womb That Was Taught to Nanda]. Toh 57, Degé Kangyur vol. 41 (dkon brtsegs, ga), folios 205.b–236.b. English translation The Teaching to the Venerable Nanda on Dwelling in the Womb 2025.

rgya cher rol pa (Lalitavistara). Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in Dharmachakra Translation Committee (2013).

snying rje chen po’i pad ma dkar po (Mahā­karuṇā­puṇḍarīka) [White Lotus of Compassion Sūtra]. Toh 111, Degé Kangyur vol. 50 (mde sde, cha), folios 56.a–128.b.

ting nge ’dzin gyi rgyal po’i mdo (Samādhi­rāja­sūtra). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.b–170.b. English translation in Roberts (2018a).

dam pa’i chos pad ma dkar po (Saddharma­puṇḍarīka) [Lotus Sūtra/Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts (2018b).

bde ba can gyi bkod pa (Sukhāvatīvyūha). Toh 115, Degé Kangyur vol. 51 (mdo sde, ja), folios 195.b–200.b. English translation in Sakya Pandita Translation Group (2011).

rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde’i dbang po’i rgyal po (Mahā­vairocanābhisambodhi­vikurvatī­adhiṣṭhāna­vaipulya­sūtra­indra­rājā­nāma­dharma­paryāya). Toh 494, Degé Kangyur vol. 86 (rgyud, tha), folios 151.b–260.a.

phung po gsum pa’i mdo (Tri­skandhaka­sūtra) [The Confession of the Three Heaps]. A reference to a passage (1.­43 et seq.) in the Vinaya-viniścayopāli-paripṛcchā, Toh 68, Degé Kangyur vol. 43 (dkon brtsegs, ca) folios 120.a–121.a. English translation in UCSB Buddhist Studies Translation Group (2021).

byang chub sems dpa’i spyod yul gyi thabs kyi yul la rnam par ’phrul pa bstan pa (Bodhi­sattva­gocaraupāya­viṣaya­vikurvāṇa­nirdeśa/Satyaka Sūtra) [The Teaching of the Miraculous Manifestation of the Range of Methods in the Field of Activity of the Bodhisattvas]. Toh 146, Degé Kangyur vol. 57 (mdo sde, pa), folios 82.a–141.b. English translation in Jamspal (2010).

tshangs pa’i dra ba’i mdo (Brahma­jāla­sūtra). Toh 352, Degé Kangyur vol. 76 (mdo sde, aH), folios 70.b–86.a.

tshe dang ldan pa dga’ bo la mngal du ’jug pa bstan pa (Āyuṣmannanda­garbhāvakranti­nirdeśa) [The Sūtra on Entering the Womb That Was Taught to Āyuṣmat Nanda]. Toh 58, Degé Kangyur vol. 41 (dkon brtsegs, ga), folios 237.a–248.a. English translation in Kritzer 2021.

bzang po smon lam (Bhadra­caryā­praṇidhāna). Toh 1095, Degé Kangyur vol. 101 (gzungs, waM), folios 262.b–266.a. English translation The Prayer of Good Conduct 2025.

shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (nyi khri, ka–ga). English Translation in Padmakara Translation Group (2023).

sa bcu’i le’u (Daśabhūmika) [Ten Bhūmi Sūtra]. Toh 44, ch. 31, Degé Kangyur vol. 36 (phal chen, ga), folios 46.a–283.a. English translation in Roberts (2021).

sems kyi rgyal pos dris nas grangs la ’jug pa bstan pa. Toh 44, ch. 36, Degé Kangyur vol. 36 (phal chen, kha), folios 348.b–393.b. Comparative Edition (dpe bsdur ma) Kangyur vol. 36 (phal chen, kha), pp. 807–25.

Sanskrit Editions of the Gaṇḍa­vyūha

Vaidya, P. L., ed. Gaṇḍa­vyūhasūtra. Darbhanga: Mithila Institute, 1960.

Gaṇḍa­vyūhasūtra. GRETIL edition input by members of the Digital Sanskrit Buddhist Canon Input Project, based on the edition by P. L. Vaidya. Gaṇḍa­vyūhasūtra. Darbhanga: The Mithila Institute, 1960. Last updated July 31, 2020.

Suzuki, D. T., and Hokei Idzumi, eds. The Gaṇḍa­vyūha Sūtra. rev. ed. Tokyo: Society for the Publication of Sacred Books of the World, 1949.

Chinese Editions of the Gaṇḍa­vyūha and Commentaries

Da fangguang fohuayan jing 大方廣佛華嚴經 (Avataṃsaka Sūtra), translated by Buddhabhadra. Taishō 278.

Da fangguang fohuayan jing 大方廣佛華嚴經 (Avataṃsaka Sūtra), translated by Śikṣānanda. Taishō 279.

Da fangguang fohuayan jing 大方廣佛華嚴經 (Avataṃsaka Sūtra), translated by Prajñā. Taishō 293.

Da fangguang fohuayan jing ru fajie pin 大方廣佛華嚴經入法界品 (Avataṃsaka Sūtra, Gaṇḍavyūha Chapter), translated by Divākara. Taishō 295.

Da fangguang fohuayan jing busiyi fo jingjie fen 大方廣佛華嚴經不思議佛境界分 (Avataṃsaka Sūtra, Chapter on The Teaching on the Inconceivability of the Buddhadharma), translated by Devaprajñā. Taishō 300.

Da fangguang fohuayan jing busiyi fo jingjie fen 大方廣佛華嚴經入法界品四十二字觀門 (Avataṃsaka Sūtra, Contemplation on the 42 Syllables of the Gaṇḍavyūha), translated by Amoghavajra. Taishō 1019.

Cheng Guan 澄觀. Da fangguang fohuayan jingshu 大方廣佛華嚴經疏 (Commentary on the Avataṃsaka Sūtra). Taishō 1735.

Translations of the Gaṇḍa­vyūha

Carré, Patrick. Soûtra de l’Entrée dans la dimension absolue. 2 vols.: I. Introduction et Traité de Li Tongxuan XXII–XL; II. Soûtra et glossaire. Plazac, France: Éditions Padmakara, 2019.

Cleary, Thomas. “Entry into the Realm of Reality” (chapter 39), in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra, pp. 1135–1532. Boston: Shambhala Publications, 1993.

Osto, Douglas (2010). “A New Translation of the Sanskrit Bhadracarī with Introduction and Notes.” New Zealand Journal of Asian Studies 12, no. 2 (2010): 1–21.

Osto, Douglas (2020). “The Supreme Array Scripture.” D. E. Osto. Accessed July 6, 2021.

Related Works in Tibetan

Madhya­vyutpatti (sgra sbyor bam po gnyis pa). Toh 4347, Degé Tengyur, vol. 204 (sna tshogs, co) folios 131.b–160.a.

Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.

Minling Terchen Gyurme Dorje (smin gling gter chen ’gyur med rdo rje). zab pa dang rgya che ba’i dam pa'i chos kyi thob yig rin chen ’byung gnas dum bu gnyis pa [“The Jewel Mine: A Record of Transmissions Received of the Profound and Vast Sublime Dharma, Part 2”]. In gsung ’bum / ’gyur med rdo rje, vol. 2 (kha), folios 1a–320a. Computer input edition. Dehra Dun: D. G. Khochhen Tulku, 1998. BDRC W22096.

Ngorchen Könchok Lhündrup (ngor chen dkon mchog lhun grub) and Ngorchen Sangyé Phuntsok (ngor chen sangs rgyas phun tshogs). Ngor chos ’byung: A History of Buddhism, being the text of dam pa’i chos kyi byung tshul legs par bshad pa bstan pa rgya mtshor ’jug pa’i gru chen zhes bya ba rtsom ’phro kha skon bcas. New Delhi: Ngawang Topgay, 1973.

Pekar Zangpo (pad dkar bzang po). mdo sde spyi’i rnam bzhag: bstan pa spyi’i rgyas byed las mdo sde spyi’i rnam bzhag bka’ bsdu ba bzhi pa zhes bye ba’i bstan bcos. Beijing: mi rigs dpe skrun khang (Minorities Publishing House), 2006.

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

Situ Chökyi Jungné (si tu chos kyi ’byung gnas). “sde dge bka’ ’gyur gyi dkar chags.” In ta’i si tu pa kun mkhyen chos kyi ’byung gnas bstan pa’i nyin byed kyi bka’ ’bum, vol. 9, folios 1.b–224.b. Kangra, Himachal Pradesh: Palpung Sungrab Nyamso Khang, 1990.

Related Works in Other Languages

Burnouf, Eugene. Le lotus de la bonne loi. Paris: L’Imprimerie Nationale, 1852.

Carré, Patrick. Notes sur la traduction française de l’Avataṃsakasūtra. Forthcoming.

Dharmachakra Translation Committee, trans. The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Delhi: Motilal Banarsidass, 1970.

Fontein, Jan (2012). Entering the Dharmadhātu: A Study of the “Gandavyūha” Reliefs of Borobudur. Leiden: Brill, 2012.

Fontein, Jan (1967). The Pilgrimage of Sudhana: A Study of Gaṇḍa­vyūha Illustrations in China, Japan and Java. The Hague: Mouton, 1967.

Gifford, Julie A. Buddhist Practice and Visual Culture: The Visual Rhetoric of Borobodur. Abingdon: Routledge, 2011.

Gómez, Luis Óscar. “Selected Verses from the Gaṇḍa­vyūha: Text, Critical Apparatus, and Translation.” PhD diss., Yale University, 1967.

Gómez, Luis Óscar, and Hiram Woodward Jr., eds. Barabuḍur: History and Significance of a Buddhist Monument. Berkeley: Asian Humanities Press, 1981.

Hamar, Imre. “The History of the Buddhāvataṃsaka-sūtra: Shorter and Larger Texts.” In Reflecting Mirrors: Perspectives on Huayan Buddhism, edited by Imre Hamar, 139–68. Wiesbaden: Harrassowitz Verlag, 2007.

Harrison, Paul. “Searching for the Origins of the Mahāyāna: What Are We Looking For?” The Eastern Buddhist 28, no. 1 (1995): 48–69.

Kern, H. Saddharma-Puṇḍarīka or the Lotus of the Good Law. Sacred Books of the East 21. Oxford: Clarendon Press, 1884.

Kim, Hyung-Hi. La carrière du Bodhisattva dans l’Avataṃsaka-sūtra: Materiaux pour l’étude de l’Avataṃsaka-sūtra et ses commentaires chinois. Bern: Peter Lang, 2013.

Kritzer, Robert, trans. The Sūtra on Entry into the Womb (Garbhāvakrānti­sūtra, Toh 58). 84000: Translating the Words of the Buddha, 2021.

Jamspal, Lozang. The Range of the Bodhisattva, A Mahāyāna Sūtra: Ārya-bodhisattva-gocara, Introduction and Translation. New York: The American Institute of Buddhist Studies, Columbia University Center for Buddhist Studies, Tibet House US, 2010.

Kritzer, Robert. trans. The Teaching to the Venerable Nanda on Dwelling in the Womb (Ārya­nanda­garbhāvakrānti­nirdeśa, Toh 57). 84000: Translating the Words of the Buddha, 2025.

Lewis, Todd T. “Contributions to the Study of Popular Buddhism: The Newar Buddhist Festival of Guṃlā Dharma.” Journal of the International Association of Buddhist Studies 16, no. 2 (Winter 1993): 309–54.

McMahan, David. “Transpositions of Metaphor and Imagery in the Gaṇḍa­vyūha and Tantric Buddhist Practice.” Pacific World Journal Third Series, no. 6 (Fall 2004): 181–94.

Monier-Williams, Monier. A Sanskrit–English Dictionary. Reprint of 1899 edition. Oxford: Oxford University Press, 1976.

Osto, Douglas (2008). Power, Wealth and Women in Indian Mahāyāna Buddhism: The Gaṇḍa­vyūha-sūtra. Oxfordshire: Routledge Critical Studies in Buddhism, 2008.

Osto, Douglas (2009a). “ ‘Proto-Tantric’ Elements in the Gaṇḍa­vyūha-sūtra.” Journal of Religious History 33, no. 2 (June 2009): 165–77.

Osto, Douglas (2009b). “The Supreme Array Scripture: A New Interpretation of the Title ‘Gaṇḍa­vyūha-sūtra.’ ” Journal of Indian Philosophy 37 (2009): 273–90.

Ōtake, Susumu. “On the Origin and Early Development of the Buddhāvataṃsaka-Sūtra.” In Reflecting Mirrors: Perspectives on Huayan Buddhism, edited by Imre Hamar, 87–107. Wiesbaden: Harrassowitz Verlag, 2007.

Padmakara Translation Group, trans. The Perfection of Wisdom in Twenty-five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, Toh 9). 84000: Translating the Words of the Buddha, 2023.

Revianur, A. “Forms and types of Borobudur’s stupas.” In Cultural Dynamics in a Globalized World, edited by Melani Budianta et al., 577–84. New York: Routledge, 2018.

Roberts, Peter Alan, trans. (2018a). The King of Samādhis Sūtra (Samādhi­rāja­sūtra, Toh 127). 84000: Translating the Words of the Buddha, 2018.

Roberts, Peter Alan, trans. (2018b). The White Lotus of the Good Dharma (Saddharma­puṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha, 2018.

Roberts, Peter Alan, trans. (2021).The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha, 2021.

Roberts, Peter Alan, trans. (2025) The Prayer of Good Conduct (Bhadra­caryāpraṇidhāna, Toh 1095). 84000: Translating the Words of the Buddha, 2025.

Sakya Pandita Translation Group, trans. The Display of the Pure Land of Sukhāvatī (Sukhāvatīvyūha, Toh 115). 84000: Translating the Words of the Buddha, 2011.

Shastri, Bahadur Chand. “The Identification of the First Sixteen Reliefs on the Second Main-Wall of Barabudur.” Bijarden tot de Taal-, Land- en Volkenkunde van Nederlandsch-Indië (Journal of the Humanities and Social Sciences of Southeast Asia) 89, no. 1 (January 1932): 173–81.

Steinkellner, E. Sudhana’s Miraculous Journey in the Temple of Ta Pho: The Inscriptional Text of the Tibetan Gaṇḍa­vyūhasūtra Edited with Introductory Remarks. Rome: Instituto italiano per il Medio ed Estremo Oriente, 1995.

Tsugunari Kubo and Akira Yuyama, trans. The Lotus Sutra (Taishō Volume 9, Number 262). Berkeley: Numata Center for Buddhist Translation and Research, 2007.

UCSB Buddhist Studies Translation Group, trans. Determining the Vinaya: Upāli’s Questions (Vinaya­viniścayopāli­paripṛcchā, Toh 68). 84000: Translating the Words of the Buddha, 2021.

Un, Ko. Little Pilgrim. Berkeley: Parallax Press, 2005.

Van Norden, Bryan, and Nicholaos Jones. “Huayan Buddhism.” The Stanford Encyclopedia of Philosophy (Winter 2019 Edition).

van der Kuijp, Leonard W.J. “Some Observations on the Buddhāvataṃsakasūtra in Tibet.” In Holly Gayley and Andrew Quintman (eds.), Living Treasure: Buddhist and Tibetan Studies in Honor of Janet Gyatso (Studies in Indian and Tibetan Buddhism). Somerville: Wisdom Publications, 2023.

Walser, Joseph. Genealogies of Mahāyāna Buddhism: Emptiness, Power and the Question of Origin. New York: Routledge, 2018.

Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. New York: Routledge, 2009.


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

Ābharaṇacchatra­nirghoṣa­rāja

Wylie:
  • rgyan dang gdugs kyi dbyangs kyi rgyal po
Tibetan:
  • རྒྱན་དང་གདུགས་ཀྱི་དབྱངས་ཀྱི་རྒྱལ་པོ།
Sanskrit:
  • ābharaṇacchatra­nirghoṣa­rāja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­266
g.­2

Abhāskara

Wylie:
  • nyi ma
Tibetan:
  • ཉི་མ།
Sanskrit:
  • abhāskara

The ninth buddha in a kalpa in the distant past.

Located in 1 passage in the translation:

  • 37.­136
g.­3

Ābhāsvara

Wylie:
  • kun snang dang ba
  • gya nom snang ba
Tibetan:
  • ཀུན་སྣང་དང་བ།
  • གྱ་ནོམ་སྣང་བ།
Sanskrit:
  • ābhāsvara

The highest of the three paradises that correspond to the second dhyāna in the form realm. In other contexts, the Tibetan ’od gsal ba usually refers to Ābhāsvara, and the Tibetan gya nom snang ba would refer to Sudṛśa.

Located in 3 passages in the translation:

  • 36.­19
  • 40.­89
  • 43.­115
g.­5

Abhijñāketu

Wylie:
  • mngon par shes pa’i dpal
Tibetan:
  • མངོན་པར་ཤེས་པའི་དཔལ།
Sanskrit:
  • abhijñāketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­15

Acalā

Wylie:
  • mi g.yo ba
Tibetan:
  • མི་གཡོ་བ།
Sanskrit:
  • acalā

A young upāsikā, the kalyāṇamitra of chapter 22.

Located in 24 passages in the translation:

  • i.­86-87
  • 21.­60
  • 22.­4-7
  • 22.­16-21
  • 22.­23-24
  • 22.­26
  • 22.­28
  • 22.­48-51
  • 22.­54
  • 23.­1
  • n.­1065
g.­18

Acalendrarāja

Wylie:
  • mi g.yo ba’i dbang po’i rgyal po
Tibetan:
  • མི་གཡོ་བའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • acalendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­30

aerial palace

Wylie:
  • gzhal myed khang
  • gzhal med khang
Tibetan:
  • གཞལ་མྱེད་ཁང་།
  • གཞལ་མེད་ཁང་།
Sanskrit:
  • vimāna

These palaces served as both vehicles and residences for deities.

Located in 25 passages in the translation:

  • 1.­10-11
  • 1.­30
  • 6.­12
  • 9.­38
  • 10.­3
  • 10.­5
  • 12.­12
  • 19.­21
  • 21.­31
  • 21.­37
  • 22.­21
  • 33.­3
  • 34.­18
  • 36.­34
  • 37.­36
  • 37.­38-39
  • 37.­67
  • 37.­78
  • 37.­92
  • 38.­7
  • 38.­38
  • 38.­52
  • g.­1463
g.­38

Ajitasena

Wylie:
  • myi pham sde
Tibetan:
  • མྱི་ཕམ་སྡེ།
Sanskrit:
  • ajitasena

A householder, the kalyāṇamitra of chapter 51.

Located in 6 passages in the translation:

  • i.­115-116
  • 50.­4
  • 51.­1-2
  • 51.­4
g.­44

Akṣaya­buddha­vaṃśa­nirdeśā

Wylie:
  • sangs rgyas kyi rigs mi zad pa shin tu ston pa
Tibetan:
  • སངས་རྒྱས་ཀྱི་རིགས་མི་ཟད་པ་ཤིན་ཏུ་སྟོན་པ།
Sanskrit:
  • akṣaya­buddha­vaṃśa­nirdeśā

A buddha realm in the upward direction.

Located in 1 passage in the translation:

  • 1.­31
g.­48

Amitābha

Wylie:
  • ’od snang mtha’ yas pa
  • mi dpogs ’od
Tibetan:
  • འོད་སྣང་མཐའ་ཡས་པ།
  • མི་དཔོགས་འོད།
Sanskrit:
  • amitābha

The buddha of the western realm of Sukhāvatī, he is also known as Amitāyus. The Tibetan translation of Amitābha in this sūtra differs from the usual translations, either ’od dpag med or snang ba mtha’ yas. It is also the name in chapter 44 of a future buddha in this kalpa. In that instance the Tibetan is mi dpogs ’od.

Located in 11 passages in the translation:

  • i.­10
  • i.­13
  • 8.­29
  • 44.­63
  • 56.­120
  • 56.­128
  • 56.­130
  • 56.­133
  • n.­1903
  • g.­162
  • g.­1248
g.­50

amrita

Wylie:
  • bdud rtsi
Tibetan:
  • བདུད་རྩི།
Sanskrit:
  • amṛta

The divine nectar that prevents death, often used metaphorically for the Dharma.

Located in 8 passages in the translation:

  • 39.­52
  • 53.­19
  • 54.­27
  • 54.­90
  • 54.­210
  • 54.­279
  • n.­2115
  • g.­148
g.­52

Anabhibhūta­mukuṭa

Wylie:
  • zil gyis non pa myed pa’i cod pan
Tibetan:
  • ཟིལ་གྱིས་ནོན་པ་མྱེད་པའི་ཅོད་པན།
Sanskrit:
  • anabhibhūta­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­63

Ananyagāmin

Wylie:
  • gzhan du mi ’gro ba
Tibetan:
  • གཞན་དུ་མི་འགྲོ་བ།
Sanskrit:
  • ananyagāmin

A bodhisattva and the kalyāṇamitra of chapter 31.

Located in 13 passages in the translation:

  • i.­95-96
  • 30.­39-40
  • 30.­43-44
  • 31.­1-2
  • 31.­4
  • 31.­6
  • 31.­9
  • 31.­16
  • 32.­1
g.­64

Anāthapiṇḍada

Wylie:
  • skyabs myed pa la zas sbyin
Tibetan:
  • སྐྱབས་མྱེད་པ་ལ་ཟས་སྦྱིན།
Sanskrit:
  • anāthapiṇḍada

Definition from the 84000 Glossary of Terms:

A wealthy merchant in the town of Śrāvastī, famous for his generosity to the poor, who became a patron of the Buddha Śākyamuni. He bought Prince Jeta’s Grove (Skt. Jetavana), to be the Buddha’s first monastery, a place where the monks could stay during the monsoon.

Located in 4 passages in the translation:

  • 1.­1
  • g.­548
  • g.­549
  • g.­550
g.­77

Anilambha­cakṣuṣa

Wylie:
  • myi dmyigs pa’i spyan
Tibetan:
  • མྱི་དམྱིགས་པའི་སྤྱན།
Sanskrit:
  • anilambha­cakṣuṣa

A buddha in a northeastern realm.

Located in 1 passage in the translation:

  • 1.­21
g.­87

Aniruddha

Wylie:
  • ’gag myed
Tibetan:
  • འགག་མྱེད།
Sanskrit:
  • aniruddha

The Buddha’s cousin and one of his ten principal pupils, he was renowned for his clairvoyance. Often translated elsewhere as ma ’gags pa.

Located in 1 passage in the translation:

  • 1.­35
g.­122

ārya

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

Generally has the common meaning of a noble male, one of a higher class or caste. In Dharma terms it means a male who has gained the realization of the path and is superior for that reason.

Located in 109 passages in the translation:

  • 3.­75
  • 3.­79
  • 4.­3-4
  • 5.­2
  • 6.­13-14
  • 7.­3
  • 7.­6
  • 7.­16
  • 8.­4-8
  • 9.­15
  • 9.­45
  • 9.­48
  • 11.­5-6
  • 11.­16
  • 12.­4
  • 12.­8-15
  • 12.­17-22
  • 12.­25-27
  • 12.­31
  • 14.­8-9
  • 15.­5-6
  • 17.­7-8
  • 17.­11
  • 18.­2-3
  • 18.­13
  • 19.­4
  • 20.­19-20
  • 20.­25
  • 21.­21-22
  • 22.­2
  • 23.­3-4
  • 24.­2
  • 24.­6
  • 25.­4
  • 26.­3
  • 29.­1-2
  • 29.­6
  • 30.­5-6
  • 30.­19
  • 31.­2-3
  • 31.­5
  • 32.­3
  • 34.­34
  • 39.­61
  • 40.­13
  • 40.­20
  • 41.­46
  • 41.­66
  • 44.­27
  • 46.­1
  • 47.­1
  • 49.­1-2
  • 50.­1
  • 51.­1
  • 52.­1
  • 53.­1
  • 53.­19
  • 54.­5
  • 54.­21
  • 54.­25
  • 54.­69
  • 54.­197-200
  • 54.­204
  • 54.­322
  • 54.­398
  • 54.­400
  • 54.­404
  • 54.­407
  • 56.­47
  • c.­5-6
  • n.­428
  • n.­1864
  • g.­1341
g.­123

āryā

Wylie:
  • ’phags ma
Tibetan:
  • འཕགས་མ།
Sanskrit:
  • āryā

Generally has the common meaning of a noble female, one of a higher class or caste. In Dharma terms it means a female who has gained the realization of the path and is superior for that reason.

Located in 39 passages in the translation:

  • 10.­16
  • 10.­24
  • 10.­32
  • 10.­64
  • 13.­9-10
  • 13.­14
  • 16.­21
  • 16.­35
  • 22.­23
  • 22.­26-27
  • 27.­45
  • 27.­47-48
  • 28.­11
  • 28.­15
  • 33.­5
  • 35.­1
  • 38.­3
  • 38.­5
  • 38.­47
  • 38.­51
  • 39.­26
  • 40.­22
  • 41.­12
  • 41.­16
  • 41.­19
  • 42.­4
  • 42.­55
  • 42.­91
  • 43.­30
  • 43.­50
  • 43.­64
  • 44.­42-43
  • 44.­68
  • 45.­1
  • 48.­1
g.­124

Āryadeva

Wylie:
  • Ar+Ya de wa
Tibetan:
  • ཨཱརྻ་དེ་ཝ།
Sanskrit:
  • āryadeva

Third-century disciple of Nāgārjuna. His name is usually translated into Tibetan as ’phags pa lha.

Located in 2 passages in the translation:

  • c.­7
  • g.­720
g.­125

Āśā

Wylie:
  • yid bzhin
Tibetan:
  • ཡིད་བཞིན།
Sanskrit:
  • āśā

An upāsikā in South India.

Located in 12 passages in the translation:

  • i.­74-75
  • 9.­50
  • 10.­12
  • 10.­15-17
  • 10.­24
  • 10.­32
  • 10.­64
  • 10.­67
  • g.­1377
g.­130

Asaṅga­buddhi

Wylie:
  • chags pa myed pa’i blo
Tibetan:
  • ཆགས་པ་མྱེད་པའི་བློ།
Sanskrit:
  • asaṅga­buddhi

A bodhisattva present in Śrāvastī.

Located in 2 passages in the translation:

  • 1.­1
  • n.­60
g.­132

Asaṅga­dhvaja

Wylie:
  • chags myed rgyal mtshan
Tibetan:
  • ཆགས་མྱེད་རྒྱལ་མཚན།
Sanskrit:
  • asaṅga­dhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­133

Asaṅga­jñāna­ketu­dhvaja­rāja

Wylie:
  • ye shes nam mkha’ lta bur chags pa med pa’i dpal gyi rgyal mtshan rgyal po
Tibetan:
  • ཡེ་ཤེས་ནམ་མཁའ་ལྟ་བུར་ཆགས་པ་མེད་པའི་དཔལ་གྱི་རྒྱལ་མཚན་རྒྱལ་པོ།
Sanskrit:
  • asaṅga­jñāna­ketu­dhvaja­rāja

A buddha in a realm in the downward direction.

Located in 1 passage in the translation:

  • 1.­29
g.­137

Asaṅga­netra

Wylie:
  • chags pa myed pa’i myig
Tibetan:
  • ཆགས་པ་མྱེད་པའི་མྱིག
Sanskrit:
  • asaṅga­netra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­138

Asaṅga­śrī­garbha­rāja

Wylie:
  • dpal gyi snying po chags pa med pa’i rgyal po
Tibetan:
  • དཔལ་གྱི་སྙིང་པོ་ཆགས་པ་མེད་པའི་རྒྱལ་པོ།
Sanskrit:
  • asaṅga­śrī­garbha­rāja

A bodhisattva from a northern buddha realm.

Located in 2 passages in the translation:

  • i.­66
  • 1.­92
g.­139

Asaṅga­śrī­rāja

Wylie:
  • chags pa myed pa’i dpal gyi rgyal po
Tibetan:
  • ཆགས་པ་མྱེད་པའི་དཔལ་གྱི་རྒྱལ་པོ།
Sanskrit:
  • asaṅga­śrī­rāja

A bodhisattva from a northern buddha realm.

Located in 1 passage in the translation:

  • 1.­19
g.­140

Asaṅga­svara

Wylie:
  • chags pa myed pa’i sgra
Tibetan:
  • ཆགས་པ་མྱེད་པའི་སྒྲ།
Sanskrit:
  • asaṅga­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­141

Asaṅgottara­jñānin

Wylie:
  • chags myed dam pa’i ye shes
Tibetan:
  • ཆགས་མྱེད་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • asaṅgottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­148

asura

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

One of the six classes of living beings, sometimes included among the gods and sometimes among the animals. A class of nonhuman beings, sometimes misleadingly called demigods, engendered and dominated by envy, ambition, and hostility, who are metaphorically described as being incessantly embroiled in a dispute with the gods over the possession of amrita.

Located in 63 passages in the translation:

  • 2.­26
  • 2.­54
  • 3.­1
  • 3.­22
  • 3.­50
  • 5.­7
  • 5.­15
  • 6.­7
  • 7.­11
  • 7.­13-15
  • 9.­13
  • 9.­31
  • 10.­13
  • 12.­20
  • 14.­5
  • 16.­8
  • 16.­38
  • 16.­41
  • 22.­8
  • 22.­13
  • 22.­28
  • 22.­52
  • 23.­7
  • 24.­5
  • 26.­5
  • 27.­21
  • 27.­48-49
  • 28.­13
  • 30.­18
  • 30.­40
  • 31.­6
  • 32.­14
  • 33.­3
  • 34.­16
  • 36.­26
  • 36.­34
  • 36.­67
  • 37.­5
  • 38.­22
  • 38.­65
  • 41.­61
  • 41.­87
  • 41.­93
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 54.­71
  • 54.­210
  • 54.­284
  • 54.­334
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • 56.­30
  • n.­1080
  • g.­262
  • g.­878
g.­161

Avalokitanetra

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

A bodhisattva present in Śrāvastī. See n.­44.

Located in 2 passages in the translation:

  • 1.­1
  • n.­44
g.­162

Avalokiteśvara

Wylie:
  • spyan ras gzigs dbang phyug
Tibetan:
  • སྤྱན་རས་གཟིགས་དབང་ཕྱུག
Sanskrit:
  • avalokiteśvara

First appeared as a bodhisattva beside Amitābha in the Sukhāvatī­vyūha Sūtra (The Display of the Pure Land of Sukhāvatī, Toh 115). The name has been variously interpreted. In its meaning as “the lord of avalokita,” avalokita has been interpreted as “seeing,” although, as a past passive participle, it is literally “lord of what has been seen.” One of the principal sūtras in the Mahāsāṃghika tradition was the Avalokita Sūtra, which has not been translated into Tibetan, in which the word is a synonym for enlightenment, as it is “that which has been seen” by the buddhas. In the early tantras, he was one of the lords of the three families, as the embodiment of the compassion of the Buddhas. The Potalaka Mountain in South India became important in Southern Indian Buddhism as his residence in this world, but Potalaka does not feature in the Kāraṇḍa­vyūha Sūtra (The Basket’s Display, Toh 116), which is the most important sūtra dedicated to Avalokiteśvara.

Located in 22 passages in the translation:

  • i.­10
  • i.­18
  • i.­94-95
  • 29.­19
  • 29.­21
  • 30.­1-2
  • 30.­4-5
  • 30.­7-8
  • 30.­17
  • 30.­20
  • 30.­42-43
  • 30.­45
  • 31.­1
  • n.­1268
  • g.­169
  • g.­262
  • g.­815
g.­167

āyatana

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

Twelve bases of sensory perception: the six sensory faculties (the eyes, nose, ear, tongue, body, and mind), which form in the womb and eventually have contact with the external six bases of sensory perception (form, smell, sound, taste, touch, and phenomena). This can also refer to the four meditative states associated with the formless realm: (1) infinite space, (2) infinite consciousness, (3) nothingness, and (4) neither perception nor nonperception.

Located in 16 passages in the translation:

  • 6.­14
  • 34.­31
  • 34.­34
  • 36.­46
  • 38.­96
  • 40.­29
  • 41.­5
  • 43.­13
  • 44.­1
  • 54.­3
  • 54.­13
  • 54.­21
  • 54.­345
  • 54.­411
  • n.­1973
  • n.­2001
g.­172

Bari Lotsawa

Wylie:
  • ba ri lo tsA ba
Tibetan:
  • བ་རི་ལོ་ཙཱ་བ།
Sanskrit:
  • —

Rinchen Drakpa (rin chen grags pa) 1040−1111 ᴄᴇ. He went to India at the age of fourteen and became a disciple of Vajrāsana. He later became the second head of the Sakya school.

Located in 2 passages in the translation:

  • c.­7
  • g.­253
g.­174

Bhadra

Wylie:
  • bzang po
Tibetan:
  • བཟང་པོ།
Sanskrit:
  • bhadra

Meaning “good,” it is the name of this present kalpa, so called because over a thousand buddhas will appear within it.

Located in 14 passages in the translation:

  • 33.­9
  • 34.­69
  • 38.­77
  • 41.­76
  • 44.­62
  • 44.­64
  • 44.­67
  • g.­599
  • g.­610
  • g.­699
  • g.­946
  • g.­1159
  • g.­1497
  • g.­1523
g.­181

Bhadrottamā

Wylie:
  • bzang mo’i mchog
Tibetan:
  • བཟང་མོའི་མཆོག
Sanskrit:
  • bhadrottamā

The kalyāṇamitra of chapter 48.

Located in 6 passages in the translation:

  • i.­112-113
  • 47.­26
  • 48.­1-2
  • 48.­5
g.­182

bhagavat

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

“One who has bhaga,” which has many diverse meanings including “good fortune,” “happiness,” and “majesty.” In the Buddhist context, it means “one who has the good fortune of attaining enlightenment.”

Located in 171 passages in the translation:

  • 1.­1
  • 1.­4
  • 1.­6-7
  • 1.­14-32
  • 1.­37
  • 1.­43
  • 1.­58
  • 2.­24
  • 2.­29
  • 2.­31-34
  • 2.­36
  • 3.­2
  • 3.­4
  • 3.­15
  • 3.­22
  • 6.­20-23
  • 8.­10
  • 8.­13
  • 8.­15
  • 9.­41
  • 18.­14
  • 21.­24
  • 22.­3
  • 22.­31-32
  • 22.­46
  • 28.­15
  • 28.­18
  • 29.­17
  • 30.­42
  • 31.­11
  • 34.­70
  • 34.­72
  • 36.­4
  • 36.­142
  • 37.­69
  • 37.­93-95
  • 37.­97
  • 37.­101
  • 37.­107
  • 37.­114
  • 37.­136
  • 37.­141
  • 37.­144-145
  • 37.­147
  • 37.­154
  • 37.­156
  • 38.­10
  • 38.­12-27
  • 38.­53
  • 38.­72
  • 38.­91
  • 39.­43
  • 40.­10-11
  • 40.­19
  • 40.­158
  • 40.­162
  • 40.­178
  • 41.­42
  • 41.­45
  • 41.­61-67
  • 41.­69
  • 41.­71
  • 41.­73-74
  • 41.­76
  • 41.­78-79
  • 41.­84
  • 41.­98
  • 42.­11
  • 42.­56
  • 42.­64
  • 42.­67
  • 42.­69
  • 42.­71
  • 42.­77
  • 42.­85-87
  • 42.­92
  • 42.­94
  • 42.­96-97
  • 42.­102-103
  • 42.­105
  • 43.­51
  • 43.­60-61
  • 43.­114-115
  • 43.­218-219
  • 43.­221-223
  • 43.­231-232
  • 43.­236-237
  • 43.­241-243
  • 43.­252
  • 43.­254-255
  • 43.­258
  • 43.­278
  • 43.­282
  • 43.­298
  • 44.­44
  • 44.­62
  • 44.­71-72
  • 45.­4
  • 56.­7
  • 56.­35
  • 56.­45-46
  • n.­1221
g.­184

Bharukaccha

Wylie:
  • rgyas pa’i ’gram
Tibetan:
  • རྒྱས་པའི་འགྲམ།
Sanskrit:
  • bharukaccha

A town in South India.

Located in 4 passages in the translation:

  • i.­114
  • 48.­4
  • 49.­1
  • 49.­5
g.­187

bhikṣu

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 78 passages in the translation:

  • i.­1
  • i.­68-70
  • i.­73-74
  • i.­78-79
  • i.­106
  • 1.­55
  • 1.­58
  • 3.­4
  • 3.­6
  • 3.­10-11
  • 3.­13-18
  • 3.­22
  • 3.­94
  • 4.­1-3
  • 4.­5
  • 4.­35
  • 4.­37
  • 5.­2-3
  • 5.­18-19
  • 6.­1-3
  • 6.­6
  • 6.­9-10
  • 6.­12-13
  • 6.­15
  • 6.­28
  • 8.­35
  • 9.­2
  • 9.­44-46
  • 9.­48
  • 9.­51-52
  • 13.­17
  • 14.­2-3
  • 14.­7-8
  • 14.­10
  • 14.­28
  • 15.­1
  • 39.­30
  • 43.­242
  • 54.­373
  • g.­220
  • g.­276
  • g.­523
  • g.­686
  • g.­689
  • g.­733
  • g.­843
  • g.­862
  • g.­956
  • g.­957
  • g.­961
  • g.­1231
  • g.­1274
  • g.­1454
  • g.­1472
  • g.­1518
g.­188

bhikṣuṇī

Wylie:
  • dge slong ma
Tibetan:
  • དགེ་སློང་མ།
Sanskrit:
  • bhikṣuṇī

Definition from the 84000 Glossary of Terms:

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.

For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

Located in 50 passages in the translation:

  • i.­91
  • i.­104
  • 26.­10
  • 27.­1-2
  • 27.­8-44
  • 27.­55
  • 39.­32
  • 39.­34
  • 54.­373
  • n.­1199
  • g.­304
  • g.­545
  • g.­1166
g.­192

bhūmi

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

This is literally the “ground” in which qualities grow like plants, and it also means a “level.” As an untranslated term, bhūmi is used specifically to refer to levels of enlightenment, especially the seven or ten levels of the enlightened bodhisattvas. Sūtras such as the Perfection of Wisdom sūtras teach the seven bhūmis. The teaching of ten bhūmis was found in the Mahāsāṃghika tradition and particularly in the Daśa­bhūmika Sūtra (Toh 44, ch. 31, Ten Bhūmi Sūtra), which is the thirty-first chapter in the Tibetan version of the Avataṃsaka Sūtra.

Located in 61 passages in the translation:

  • i.­4
  • 9.­13
  • 9.­45
  • 9.­49
  • 18.­7
  • 27.­31-39
  • 29.­7
  • 29.­10
  • 36.­138
  • 37.­70
  • 37.­102
  • 38.­17
  • 38.­75-76
  • 40.­11
  • 40.­162
  • 40.­177
  • 41.­5
  • 42.­59
  • 43.­51
  • 43.­60
  • 43.­174
  • 43.­180
  • 43.­291
  • 43.­325
  • 47.­21
  • 53.­15-19
  • 53.­24
  • 53.­40
  • 54.­199
  • 54.­318
  • 54.­332
  • 54.­341
  • 54.­348
  • 54.­356
  • 54.­408-409
  • 56.­69
  • n.­260-263
  • n.­352
  • n.­989
  • n.­1321
  • n.­1513
  • n.­1517-1518
  • g.­651
g.­196

blue lotus

Wylie:
  • ut pa la
  • ut+pa la
Tibetan:
  • ཨུཏ་པ་ལ།
  • ཨུཏྤ་ལ།
Sanskrit:
  • utpala

Nymphaea caerulea. The “blue lotus” is actually a lily, so it is also known as the blue water lily.

Located in 12 passages in the translation:

  • 11.­2
  • 21.­4
  • 21.­11
  • 27.­3
  • 28.­5
  • 43.­64
  • 43.­151
  • 43.­153
  • 54.­79
  • 54.­183
  • 54.­369
  • g.­943
g.­197

Bodhi tree

Wylie:
  • byang chub kyi shing
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཤིང་།
Sanskrit:
  • bodhivṛkṣa

The tree beneath which every buddha will manifest the attainment of buddhahood.

Located in 36 passages in the translation:

  • i.­1
  • i.­4-5
  • i.­46
  • i.­102
  • 1.­27
  • 12.­29
  • 34.­48
  • 34.­63
  • 34.­65
  • 35.­23
  • 36.­72
  • 37.­50
  • 37.­54-64
  • 37.­95
  • 38.­54
  • 40.­167
  • 41.­74
  • 41.­111
  • 54.­352
  • 56.­85
  • 56.­124
  • g.­199
  • g.­322
  • g.­812
  • g.­1030
g.­198

Bodhiketu

Wylie:
  • byang chub kyi dpal
Tibetan:
  • བྱང་ཆུབ་ཀྱི་དཔལ།
Sanskrit:
  • bodhiketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­199

bodhimaṇḍa

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

The exact place where every buddha in this world will manifest the attainment of buddhahood. In our world, it is the spot beneath the Bodhi tree in the village presently known as Bodhgaya. Literally, “the essence of enlightenment.” Also translated elsewhere as byang chub kyi snying po.

Located in 105 passages in the translation:

  • i.­98-101
  • i.­103
  • i.­105
  • i.­109
  • 1.­17
  • 1.­27
  • 1.­29-30
  • 2.­5
  • 2.­11
  • 2.­15
  • 2.­25
  • 2.­50
  • 6.­20
  • 8.­12
  • 9.­31
  • 12.­22
  • 16.­31-34
  • 27.­49
  • 32.­15
  • 33.­1
  • 33.­10
  • 34.­71
  • 34.­75
  • 35.­19
  • 36.­13
  • 36.­30
  • 37.­49-51
  • 37.­66
  • 37.­78
  • 37.­92
  • 37.­100
  • 37.­161
  • 38.­53-55
  • 38.­57-64
  • 38.­71-73
  • 38.­91
  • 39.­28
  • 40.­52
  • 40.­178
  • 41.­5
  • 41.­43
  • 41.­45
  • 41.­74
  • 41.­85
  • 43.­115
  • 43.­200
  • 43.­202
  • 43.­218
  • 43.­232
  • 43.­253
  • 43.­287-288
  • 43.­323
  • 44.­21
  • 44.­48
  • 44.­60
  • 44.­69-74
  • 54.­318
  • 54.­352
  • 56.­1
  • 56.­3
  • n.­182
  • n.­1371
  • n.­1514
  • n.­1666
  • n.­1739
  • g.­257
  • g.­356
  • g.­369
  • g.­402
  • g.­765
  • g.­866
  • g.­906
  • g.­990
  • g.­1105
  • g.­1118
  • g.­1143
  • g.­1144
  • g.­1212
  • g.­1239
g.­200

Bodhimaṇḍacūḍa

Wylie:
  • byang chub dam pa’i gtsug phud
Tibetan:
  • བྱང་ཆུབ་དམ་པའི་གཙུག་ཕུད།
Sanskrit:
  • bodhimaṇḍacūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­201

Bodhi­maṇḍa­mukuṭa

Wylie:
  • byang chub dam pa’i cod pan
Tibetan:
  • བྱང་ཆུབ་དམ་པའི་ཅོད་པན།
Sanskrit:
  • bodhi­maṇḍa­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­205

Brahmā

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

The personification of the universal force of Brahman, the deity in the form realm, who was, during the Buddha’s time, considered the supreme deity and creator of the universe. In the cosmogony of many universes, each with a thousand million worlds, there are many Brahmās. Also called Mahābrahmā.

Located in 47 passages in the translation:

  • 2.­54
  • 2.­56
  • 6.­17
  • 8.­12
  • 9.­20
  • 10.­13-14
  • 12.­8-9
  • 14.­5
  • 21.­15
  • 26.­5
  • 28.­7
  • 30.­40
  • 36.­34
  • 36.­63
  • 37.­44
  • 37.­77
  • 38.­27
  • 38.­65
  • 40.­89
  • 40.­96
  • 40.­117
  • 40.­122
  • 41.­88
  • 43.­89
  • 43.­110
  • 43.­124
  • 43.­151
  • 44.­31
  • 44.­57
  • 54.­71
  • 54.­334
  • 54.­338
  • 54.­347
  • 54.­352
  • 54.­369
  • 54.­373
  • 54.­410
  • 56.­17
  • 56.­30
  • g.­209
  • g.­210
  • g.­213
  • g.­665
  • g.­762
  • g.­952
g.­208

Brahmaghoṣa

Wylie:
  • tshangs pa’i dbyangs
Tibetan:
  • ཚངས་པའི་དབྱངས།
Sanskrit:
  • brahmaghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­210

Brahmakāyika

Wylie:
  • tshangs ris
  • tshangs pa’i ris
Tibetan:
  • ཚངས་རིས།
  • ཚངས་པའི་རིས།
Sanskrit:
  • brahmakāyika

Brahmā’s paradise, the lowest of the three paradises that form the paradises of the first dhyāna in the form realm. Also called Brahmapārṣada.

Located in 16 passages in the translation:

  • 2.­43
  • 3.­1
  • 5.­7
  • 6.­11
  • 7.­6
  • 7.­13-15
  • 7.­19
  • 9.­31
  • 10.­13-14
  • 27.­12
  • 43.­115
  • g.­209
  • g.­212
g.­211

Brahmaketu

Wylie:
  • tshangs pa’i dpal
Tibetan:
  • ཚངས་པའི་དཔལ།
Sanskrit:
  • brahmaketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­212

Brahmapārṣada

Wylie:
  • tshangs pa kun ris
Tibetan:
  • ཚངས་པ་ཀུན་རིས།
Sanskrit:
  • brahmapārṣada

The lowest of the three paradises that correspond to the first dhyāna in the form realm. Also called Brahmakāyika.

Located in 3 passages in the translation:

  • 36.­20
  • g.­209
  • g.­210
g.­217

Brahmendracuḍa

Wylie:
  • tshangs pa’i dbang po’i gtsug phud
Tibetan:
  • ཚངས་པའི་དབང་པོའི་གཙུག་ཕུད།
Sanskrit:
  • brahmendracuḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­218

Brahmendrarāja

Wylie:
  • tshangs pa’i dbang po’i rgyal po
Tibetan:
  • ཚངས་པའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • brahmendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­219

brahmin

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

A member of the priestly class or caste from the four social divisions of India.

Located in 44 passages in the translation:

  • i.­9
  • i.­76-77
  • i.­88
  • i.­116-117
  • 3.­34
  • 5.­15
  • 9.­7-8
  • 11.­7-8
  • 11.­18
  • 12.­2-5
  • 12.­18
  • 12.­21
  • 12.­27-28
  • 12.­32
  • 12.­34
  • 23.­2
  • 31.­6
  • 34.­34
  • 41.­46
  • 43.­235
  • 51.­3
  • 52.­1-2
  • 52.­5
  • 54.­71
  • 54.­406
  • 54.­410
  • 54.­413
  • n.­710
  • n.­743
  • n.­1311
  • g.­262
  • g.­546
  • g.­946
  • g.­1175
  • g.­1190
g.­224

buddha realm

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

A pure realm manifested by a buddha or advanced bodhisattva through the power of their great merit and aspirations.

Located in 315 passages in the translation:

  • i.­66-67
  • i.­73-74
  • i.­76
  • i.­84
  • i.­87
  • 1.­1
  • 1.­5
  • 1.­8-9
  • 1.­12-15
  • 1.­17
  • 1.­19
  • 1.­21
  • 1.­23
  • 1.­25
  • 1.­27
  • 1.­29
  • 1.­31
  • 1.­37
  • 1.­108
  • 2.­2-5
  • 2.­7
  • 2.­12
  • 2.­24-26
  • 2.­31
  • 2.­33
  • 2.­35-36
  • 2.­38
  • 2.­53-54
  • 3.­16
  • 3.­86
  • 4.­10-12
  • 4.­14
  • 4.­22
  • 6.­14
  • 6.­16
  • 6.­20
  • 6.­22-23
  • 8.­9-12
  • 8.­15
  • 8.­28-29
  • 8.­32
  • 8.­34
  • 9.­1
  • 9.­5-6
  • 9.­13-32
  • 10.­31
  • 10.­39
  • 10.­42
  • 10.­55-56
  • 11.­12
  • 11.­14
  • 13.­1
  • 13.­15
  • 14.­13
  • 14.­18
  • 16.­25
  • 16.­29
  • 16.­32
  • 16.­34
  • 16.­36
  • 18.­12
  • 18.­14
  • 19.­11
  • 19.­15
  • 19.­23
  • 22.­49
  • 23.­10
  • 24.­1
  • 26.­6
  • 27.­48
  • 27.­53
  • 28.­14
  • 29.­6-7
  • 29.­9-10
  • 29.­12
  • 29.­16
  • 30.­41
  • 31.­9-11
  • 33.­10
  • 34.­72
  • 35.­5
  • 36.­10
  • 36.­14-15
  • 36.­36
  • 36.­142-143
  • 37.­4
  • 37.­35-36
  • 37.­58
  • 37.­65
  • 37.­68
  • 37.­96
  • 37.­100-101
  • 37.­104-106
  • 37.­115
  • 37.­117
  • 37.­121
  • 37.­133
  • 37.­158
  • 38.­9
  • 38.­12-27
  • 38.­49
  • 38.­65-66
  • 38.­71-72
  • 38.­77
  • 39.­10
  • 39.­39
  • 39.­47
  • 40.­16
  • 40.­178
  • 41.­2
  • 41.­4-7
  • 41.­21-22
  • 41.­62
  • 41.­69
  • 41.­74
  • 41.­81-82
  • 41.­101
  • 42.­15
  • 42.­30
  • 42.­33
  • 42.­36
  • 42.­67
  • 42.­73
  • 42.­77
  • 42.­79
  • 42.­87-89
  • 42.­92
  • 42.­103
  • 42.­105
  • 42.­119
  • 43.­13
  • 43.­50-51
  • 43.­60
  • 43.­64
  • 43.­174
  • 43.­238
  • 43.­253
  • 43.­258
  • 43.­279
  • 43.­282
  • 43.­285
  • 43.­292
  • 43.­295
  • 44.­19
  • 44.­23
  • 44.­31
  • 44.­46
  • 44.­49
  • 44.­53
  • 44.­55
  • 44.­60
  • 44.­76
  • 45.­6
  • 53.­18-19
  • 54.­10
  • 54.­182
  • 54.­207
  • 54.­332
  • 54.­352
  • 54.­356-357
  • 54.­359
  • 54.­397
  • 56.­1
  • 56.­3
  • 56.­11-12
  • 56.­14-16
  • 56.­19-28
  • 56.­32
  • 56.­37
  • 56.­42
  • 56.­44
  • 56.­48-49
  • 56.­51-54
  • 56.­56-58
  • 56.­62-66
  • 56.­68-69
  • 56.­71
  • n.­92
  • n.­181
  • n.­205
  • n.­395
  • n.­1266
  • n.­1491
  • n.­1830
  • n.­2203
  • g.­9
  • g.­43
  • g.­44
  • g.­138
  • g.­139
  • g.­315
  • g.­466
  • g.­469
  • g.­470
  • g.­471
  • g.­541
  • g.­598
  • g.­609
  • g.­715
  • g.­717
  • g.­932
  • g.­940
  • g.­1081
  • g.­1098
  • g.­1111
  • g.­1119
  • g.­1134
  • g.­1141
  • g.­1142
  • g.­1285
  • g.­1380
  • g.­1388
  • g.­1394
  • g.­1421
g.­225

Buddhabhadra

Wylie:
  • byang chub bzang po
Tibetan:
  • བྱང་ཆུབ་བཟང་པོ།
Sanskrit:
  • buddhabhadra

359−429 ᴄᴇ. He was from North India and came to China in 408 and translated extensively. The Tibetan would more literally be sangs rgyas bzang po.

Located in 7 passages in the translation:

  • i.­13
  • i.­16-18
  • i.­34
  • i.­56
  • c.­5
g.­229

Butön Rinpoché

Wylie:
  • bu ston rin po che
Tibetan:
  • བུ་སྟོན་རིན་པོ་ཆེ།
Sanskrit:
  • —

Butön Rinchen Drup (bu ston rin chen grub, 1290−364). A master of the Sakya school, he was an influential scholar, historian, and compiler and cataloger of the canon.

Located in 2 passages in the translation:

  • c.­4
  • n.­2242
g.­231

Cakravāla

Wylie:
  • khor yug
  • ’khor yug
Tibetan:
  • ཁོར་ཡུག
  • འཁོར་ཡུག
Sanskrit:
  • cakravāla

“Circular Mass.” There are at least four interpretations of what this name refers to. In the Kṣiti­garbha Sūtra it is a mountain that contains the hells. It is also equivalent to the Vaḍaba submarine mountain of fire, which is also said to be the entrance to the hells. The term cakravāla is also used to mean “the entire disk of a world,” including Meru and the paradises above it. More commonly, as in this sūtra, it is the name of the outer ring of mountains at the edge of the flat disk of a world, with Sumeru in the center. Yet it is has the nature of heat, like the Mountain Vaḍaba, in that the heat of the ring of mountains evaporates the ocean so that it does not overflow. Also called Cakravāḍa.

Located in 21 passages in the translation:

  • i.­95
  • 9.­29
  • 11.­8
  • 14.­25
  • 16.­42
  • 30.­39
  • 36.­62
  • 37.­37-38
  • 37.­67
  • 39.­26
  • 43.­193
  • 44.­69
  • 53.­26
  • 54.­210
  • 56.­30
  • 56.­65
  • c.­12
  • n.­488
  • n.­1384
  • n.­1811
g.­232

cakravartin

Wylie:
  • ’khor los sgyur ba
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
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 71 passages in the translation:

  • i.­101-102
  • i.­104-105
  • i.­109
  • 5.­7
  • 9.­17
  • 22.­52
  • 24.­13
  • 34.­65
  • 36.­58
  • 36.­63
  • 36.­140-141
  • 37.­41
  • 37.­43-45
  • 37.­74
  • 37.­78
  • 37.­81
  • 37.­92
  • 37.­94
  • 37.­111
  • 37.­117
  • 39.­29
  • 39.­32-34
  • 40.­54
  • 40.­89
  • 41.­84
  • 43.­113
  • 43.­126
  • 43.­199
  • 43.­244-245
  • 43.­252
  • 43.­259
  • 44.­69
  • 44.­71-72
  • 44.­75
  • 54.­238
  • 54.­299
  • 54.­333
  • 54.­347
  • 54.­373
  • 54.­377
  • 56.­57
  • n.­1460
  • n.­1463
  • n.­1790
  • g.­28
  • g.­176
  • g.­687
  • g.­699
  • g.­772
  • g.­782
  • g.­783
  • g.­825
  • g.­849
  • g.­1003
  • g.­1054
  • g.­1089
  • g.­1154
  • g.­1158
  • g.­1390
  • g.­1419
  • g.­1483
  • g.­1489
g.­244

Candra­śrī

Wylie:
  • zla ba’i dpal
Tibetan:
  • ཟླ་བའི་དཔལ།
Sanskrit:
  • candra­śrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­248

Candrottara­jñānin

Wylie:
  • zla ba dam pa’i ye shes
Tibetan:
  • ཟླ་བ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • candrottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­253

Chim Tsöndrü Sengé

Wylie:
  • mchims brtson seng
Tibetan:
  • མཆིམས་བརྩོན་སེང་།
Sanskrit:
  • —

Late-eleventh to early-twelfth century. The text gives the shortened version of his name, which in full is mchims brtson ’grus seng ge. A disciple of Bari Lotsawa.

Located in 1 passage in the translation:

  • c.­7
g.­254

Chokden

Wylie:
  • mchog ldan
Tibetan:
  • མཆོག་ལྡན།
Sanskrit:
  • —

Chokden Lekpé Lodrö (mchog ldan legs pa’i blo gros), a Sakya master of the thirteenth century.

Located in 1 passage in the translation:

  • c.­6
g.­255

Chökyi Jungné

Wylie:
  • chos kyi ’byung gnas
Tibetan:
  • ཆོས་ཀྱི་འབྱུང་གནས།
Sanskrit:
  • —

The eighth Tai Situpa in the Karma Kagyü tradition (1700−1777), he oversaw the creation of the Degé Kangyur.

Located in 2 passages in the translation:

  • i.­31
  • n.­2254
g.­261

courtesan

Wylie:
  • bcom pa ma
Tibetan:
  • བཅོམ་པ་མ།
Sanskrit:
  • bhāgavatī

This term is used for a female devotee of Viṣṇu (bhagavat), but here is used as an honorific term for a courtesan. Bhaga can also mean “vulva” and is therefore also used in that way in compounds. This English is also used as a translation for gaṇika in chapter 43 (see n.­1786).

Located in 27 passages in the translation:

  • i.­1
  • i.­92-93
  • i.­108
  • 27.­54
  • 28.­1-5
  • 28.­7
  • 28.­11
  • 28.­21
  • 43.­110
  • 43.­113
  • 43.­140
  • 43.­174
  • 43.­207
  • 43.­256-257
  • 43.­316
  • g.­892
  • g.­1050
  • g.­1227
  • g.­1232
  • g.­1253
  • g.­1442
g.­264

Daśa­dikprabha­parisphuṭa

Wylie:
  • phyogs bcu snang bas rgyas par ’gengs pa’i gzi brjid
Tibetan:
  • ཕྱོགས་བཅུ་སྣང་བས་རྒྱས་པར་འགེངས་པའི་གཟི་བརྗིད།
Sanskrit:
  • daśa­dikprabha­parisphuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­265

defilement

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

A term of Jain origin, meaning “inflow.” It refers to having uncontrolled thoughts as a result of being influenced by sensory objects and thus being sullied or defiled. It is also defined as “outflows,” hence the Tibetan zag pa, “leak,” as the mind flows out toward the sensory objects.

Located in 10 passages in the translation:

  • 37.­6
  • 37.­30
  • 40.­36
  • 43.­63
  • 43.­182
  • 43.­240
  • 44.­16
  • n.­1576
  • n.­1822
  • g.­1325
g.­267

dependent origination

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

The teaching that everything arises in dependence on something else, which is also applied to the entire process of life and death. This became standardized into twelve sequences of dependent origination, beginning with ignorance, followed by formation, and concluding in death. In the Pali suttas, this was more often taught as a greater number of successive sequences, commencing with ignorance and formation being simultaneous and codependent, like two sticks leaning against each other.

Located in 6 passages in the translation:

  • 9.­14
  • 9.­17
  • 14.­1
  • 54.­13
  • 54.­348
  • n.­2001
g.­268

desire realm

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

One of the three realms of saṃsāra, characterized by a prevalence of desire.

Located in 23 passages in the translation:

  • 22.­18
  • 26.­5
  • 28.­7
  • 37.­8
  • 42.­56
  • 42.­60
  • 43.­12
  • 54.­13
  • 54.­238
  • 54.­240
  • 54.­262
  • 56.­18
  • 56.­30
  • n.­1062
  • g.­723
  • g.­775
  • g.­800
  • g.­1264
  • g.­1332
  • g.­1349
  • g.­1436
  • g.­1437
  • g.­1537
g.­270

deva

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 199 passages in the translation:

  • i.­41
  • i.­79
  • 1.­3
  • 1.­11
  • 1.­47
  • 1.­55
  • 2.­26
  • 2.­43
  • 2.­54
  • 3.­1
  • 3.­7
  • 3.­22-23
  • 5.­7
  • 5.­15
  • 6.­2-3
  • 6.­12
  • 7.­6-7
  • 7.­11
  • 7.­13-15
  • 7.­19
  • 8.­12
  • 9.­11
  • 9.­13
  • 9.­19
  • 9.­31
  • 9.­45
  • 10.­2
  • 10.­11-14
  • 12.­11-15
  • 12.­26
  • 14.­4-6
  • 15.­2-3
  • 16.­8
  • 16.­13
  • 16.­15
  • 16.­38
  • 16.­41
  • 17.­6
  • 18.­14
  • 20.­17-19
  • 21.­15
  • 21.­45
  • 22.­3
  • 22.­8
  • 22.­13
  • 22.­52
  • 23.­7
  • 24.­5
  • 24.­14-15
  • 24.­17
  • 26.­5
  • 27.­3
  • 27.­6-7
  • 27.­11-17
  • 27.­48-49
  • 28.­7
  • 28.­13
  • 28.­15-16
  • 30.­18
  • 30.­33
  • 30.­40
  • 31.­6
  • 32.­2
  • 32.­7
  • 32.­16
  • 33.­3
  • 34.­18
  • 34.­40
  • 34.­70
  • 35.­17
  • 36.­8
  • 36.­18-22
  • 36.­29-30
  • 36.­34
  • 36.­37
  • 36.­67
  • 36.­81
  • 36.­119
  • 36.­142
  • 37.­5
  • 37.­35
  • 37.­40
  • 37.­77
  • 37.­110
  • 37.­119
  • 38.­8
  • 38.­18
  • 38.­65
  • 38.­95
  • 40.­23
  • 40.­52
  • 40.­80
  • 40.­83
  • 40.­89
  • 40.­113
  • 40.­122-123
  • 40.­141
  • 41.­42
  • 41.­61
  • 41.­65
  • 41.­85-87
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 42.­92
  • 43.­14
  • 43.­114-115
  • 43.­232
  • 43.­315
  • 44.­31
  • 44.­57-58
  • 44.­76
  • 44.­79
  • 45.­1-2
  • 45.­13
  • 54.­71
  • 54.­90
  • 54.­113
  • 54.­200
  • 54.­210
  • 54.­232
  • 54.­245
  • 54.­254
  • 54.­256
  • 54.­262
  • 54.­284
  • 54.­308
  • 54.­334
  • 54.­338-339
  • 54.­347
  • 54.­361
  • 54.­369
  • 54.­373
  • 54.­385
  • 54.­410
  • 54.­415
  • 56.­16-18
  • 56.­30
  • 56.­89
  • 56.­118
  • n.­440
  • n.­956
  • n.­1062
  • n.­1177
  • n.­1376
  • n.­1418
  • n.­1735
  • g.­209
  • g.­262
  • g.­279
  • g.­283
  • g.­522
  • g.­723
  • g.­775
  • g.­973
  • g.­1179
  • g.­1238
g.­273

Deva­mukuṭa

Wylie:
  • lha’i cod pan
Tibetan:
  • ལྷའི་ཅོད་པན།
Sanskrit:
  • deva­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­274

Devaprabha

Wylie:
  • lha’i ’od
Tibetan:
  • ལྷའི་འོད།
Sanskrit:
  • devaprabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­279

Devendra

Wylie:
  • lha’i dbang po
Tibetan:
  • ལྷའི་དབང་པོ།
Sanskrit:
  • devendra

Another name for Śakra, or Indra, literally “Lord of Devas.”

Located in 6 passages in the translation:

  • 1.­18
  • 1.­20
  • 10.­13
  • 21.­12
  • n.­1026
  • n.­1729
g.­282

Devendrarāja

Wylie:
  • lha’i dbang po’i rgyal po
Tibetan:
  • ལྷའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • devendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­287

dhāraṇī

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

Sentences or phrases that were said to hold the essence of a teaching or meaning. According to context, the term can also mean an exceptional power of mental retention. Also used as a healing spell. This term is also rendered in this translation as “retention.”

Located in 9 passages in the translation:

  • 2.­36
  • 37.­26
  • 43.­238-240
  • 43.­243
  • 54.­210
  • n.­1017
  • g.­944
g.­288

Dhāraṇīgarbha

Wylie:
  • sa’i snying po
Tibetan:
  • སའི་སྙིང་པོ།
Sanskrit:
  • dhāraṇīgarbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­289

Dharaṇī­nirghoṣa­svara

Wylie:
  • sa’i dbyangs kyi sgra
Tibetan:
  • སའི་དབྱངས་ཀྱི་སྒྲ།
Sanskrit:
  • dharaṇī­nirghoṣa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­290

Dharaṇī­nirnāda­ghoṣa

Wylie:
  • sa sgra’i dbyangs
Tibetan:
  • ས་སྒྲའི་དབྱངས།
Sanskrit:
  • dharaṇī­nirnāda­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­294

Dharma

Wylie:
  • chos
Tibetan:
  • ཆོས།
Sanskrit:
  • dharma

A village in South India.

Located in 3 passages in the translation:

  • i.­116
  • 51.­3
  • 52.­1
g.­295

Dharma body

Wylie:
  • chos kyi sku
  • chos kyi lus
Tibetan:
  • ཆོས་ཀྱི་སྐུ།
  • ཆོས་ཀྱི་ལུས།
Sanskrit:
  • dharma­kāya
  • dharma­śarīra

Distinct from the rūpakāya or “form body” of a buddha. In origin it was a term for the presence of the Dharma, which would continue after the Buddha’s passing. It also came to refer to someone who was an embodiment of the Dharma, and also the eternal, imperceptible realization of a buddha, and therefore became synonymous with the true nature. In the context of the teaching of the three kāyas of a buddha, only the term dharmakāya (chos kyi sku), rather than dharmaśarīra, (chos kyi lus) was used.

Located in 19 passages in the translation:

  • 2.­31
  • 3.­36
  • 19.­13
  • 24.­2
  • 34.­55
  • 34.­78
  • 36.­45
  • 38.­7
  • 38.­98
  • 39.­67
  • 41.­1
  • 42.­49
  • 43.­13
  • 43.­30
  • 44.­33
  • 44.­38
  • 56.­58
  • n.­243
  • g.­444
g.­309

Dharma­candra­samanta­jñānāvabhāsa­rāja

Wylie:
  • chos kyi ’khor lo’i ye shes kun tu snang ba’i rgyal po
Tibetan:
  • ཆོས་ཀྱི་འཁོར་ལོའི་ཡེ་ཤེས་ཀུན་ཏུ་སྣང་བའི་རྒྱལ་པོ།
Sanskrit:
  • dharma­candra­samanta­jñānāvabhāsa­rāja

A buddha in a southwestern realm.

Located in 1 passage in the translation:

  • 1.­25
g.­315

Dharma­dhātu­gagana­śrī­vairocana

Wylie:
  • chos kyi dbyings nam mkha’i dpal rnam par snang ba
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་ནམ་མཁའི་དཔལ་རྣམ་པར་སྣང་བ།
Sanskrit:
  • dharma­dhātu­gagana­śrī­vairocana

A buddha in a northern buddha realm.

Located in 1 passage in the translation:

  • 1.­19
g.­316

Dharma­dhātu­jñāna­pradīpa

Wylie:
  • chos kyi dbyings kyi ye shes sgron ma
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་ཀྱི་ཡེ་ཤེས་སྒྲོན་མ།
Sanskrit:
  • dharma­dhātu­jñāna­pradīpa

A buddha in a western realm.

Located in 1 passage in the translation:

  • 1.­17
g.­320

Dharma­dhātu­nayāvabhāsa­buddhi

Wylie:
  • chos kyi dbyings su snang ba’i blo
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་སུ་སྣང་བའི་བློ།
Sanskrit:
  • dharma­dhātu­nayāvabhāsa­buddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­323

Dharma­dhātu­praṇidhi­sunirmita­candra­rāja

Wylie:
  • chos kyi dbyings su smon lam rab tu ’phrul ba’i zla ba’i rgyal po
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་སུ་སྨོན་ལམ་རབ་ཏུ་འཕྲུལ་བའི་ཟླ་བའི་རྒྱལ་པོ།
Sanskrit:
  • dharma­dhātu­praṇidhi­sunirmita­candra­rāja

A bodhisattva from a northeastern realm. Also known as Dharma­dhātu­sunirmita­praṇidhi­candra.

Located in 3 passages in the translation:

  • i.­66
  • 1.­103
  • g.­329
g.­324

Dharma­dhātu­praṇidhi­tala­nirbheda

Wylie:
  • chos kyi dbyings kyi smon lam gyi gzhi rab tu rtogs pa
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་ཀྱི་སྨོན་ལམ་གྱི་གཞི་རབ་ཏུ་རྟོགས་པ།
Sanskrit:
  • dharma­dhātu­praṇidhi­tala­nirbheda
  • dharma­dhātu­tala­bheda­jñānābhijñā­rāja

A bodhisattva from a realm in the downward direction.

Located in 3 passages in the translation:

  • i.­66
  • 1.­31
  • 1.­158
g.­326

Dharma­dhātu­pratibhāsa­maṇi­mukuṭa

Wylie:
  • chos kyi dbyings snang ba’i blo gros cod pan
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་སྣང་བའི་བློ་གྲོས་ཅོད་པན།
Sanskrit:
  • dharma­dhātu­pratibhāsa­maṇi­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­329

Dharma­dhātu­sunirmita­praṇidhi­candra

Wylie:
  • chos kyi dbyings su shin tu ’phrul ba’i smon lam zla ba
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་སུ་ཤིན་ཏུ་འཕྲུལ་བའི་སྨོན་ལམ་ཟླ་བ།
Sanskrit:
  • dharma­dhātu­sunirmita­praṇidhi­candra

A bodhisattva from a northeastern realm. Also known as Dharma­dhātu­praṇidhi­sunirmita­candra­rāja.

Located in 2 passages in the translation:

  • 1.­21
  • g.­323
g.­343

Dharmaketu

Wylie:
  • chos kyi dpal
Tibetan:
  • ཆོས་ཀྱི་དཔལ།
Sanskrit:
  • dharmaketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­364

Dharmaprabha (the bodhisattva)

Wylie:
  • chos kyi ’od
Tibetan:
  • ཆོས་ཀྱི་འོད།
Sanskrit:
  • dharmaprabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­376

Dharmārciṣmattejorāja

Wylie:
  • chos kyi ’od ’phro ba dang ldan pa’i rgyal po
Tibetan:
  • ཆོས་ཀྱི་འོད་འཕྲོ་བ་དང་ལྡན་པའི་རྒྱལ་པོ།
Sanskrit:
  • dharmārciṣmattejorāja

A bodhisattva in a southeastern realm.

Located in 3 passages in the translation:

  • i.­66
  • 1.­23
  • 1.­114
g.­383

Dharma­samudra­garbha

Wylie:
  • chos rgya mtsho’i snying po
Tibetan:
  • ཆོས་རྒྱ་མཚོའི་སྙིང་པོ།
Sanskrit:
  • dharma­samudra­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­390

Dharmaśrī

Wylie:
  • chos kyi dpal
Tibetan:
  • ཆོས་ཀྱི་དཔལ།
Sanskrit:
  • dharmaśrī

A bodhisattva present with the Buddha at Śrāvastī, and also the name of a buddha in the distant past. BHS verse: Dharmaśiri.

Located in 2 passages in the translation:

  • 1.­1
  • 36.­108
g.­392

Dharma­sūrya­tejas

Wylie:
  • chos kyi nyi ma’i gzi brjid
Tibetan:
  • ཆོས་ཀྱི་ཉི་མའི་གཟི་བརྗིད།
Sanskrit:
  • dharma­sūrya­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­393

Dharmāvabhāsa­svara

Wylie:
  • chos snang ba’i sgra
Tibetan:
  • ཆོས་སྣང་བའི་སྒྲ།
Sanskrit:
  • dharmāvabhāsa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­396

Dharmendrarāja

Wylie:
  • chos kyi dbang po’i rgyal po
  • chos dbang rgyal po
Tibetan:
  • ཆོས་ཀྱི་དབང་པོའི་རྒྱལ་པོ།
  • ཆོས་དབང་རྒྱལ་པོ།
Sanskrit:
  • dharmendrarāja

A bodhisattva present with the Buddha at Śrāvastī (translated as chos kyi dbang po’i rgyal po), and also the name of two buddhas in the distant past (translated as chos dbang rgyal po).

Located in 3 passages in the translation:

  • 1.­1
  • 36.­108
  • 36.­114
g.­399

Dharmodgata

Wylie:
  • chos kyis ’phags pa
  • chos ’phags
Tibetan:
  • ཆོས་ཀྱིས་འཕགས་པ།
  • ཆོས་འཕགས།
Sanskrit:
  • dharmodgata

A bodhisattva present in Śrāvastī. Also the seventy-sixth buddha in a kalpa in the distant past.

Located in 2 passages in the translation:

  • 1.­1
  • 37.­150
g.­410

dhyāna

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 dhyānas are four successively subtler states of meditation that are said to lead to rebirth into the corresponding four levels of the form realm, which are composed of seventeen paradises.

Located in 44 passages in the translation:

  • 1.­31
  • 2.­43
  • 2.­54
  • 3.­63
  • 12.­9
  • 35.­7-11
  • 36.­11
  • 40.­4
  • 40.­39
  • 42.­24
  • 43.­6
  • 43.­12
  • 43.­60
  • 44.­6
  • 44.­38
  • 54.­8
  • 54.­13
  • 54.­17
  • 54.­40
  • 54.­334
  • 54.­341
  • 54.­345
  • 54.­348
  • 54.­358
  • g.­3
  • g.­56
  • g.­107
  • g.­109
  • g.­209
  • g.­210
  • g.­212
  • g.­215
  • g.­221
  • g.­666
  • g.­806
  • g.­807
  • g.­811
  • g.­868
  • g.­1219
  • g.­1325
g.­411

diamond

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

See “vajra.”

Located in 52 passages in the translation:

  • i.­62
  • 3.­32
  • 3.­66
  • 5.­7-8
  • 10.­8
  • 13.­6
  • 17.­4
  • 20.­4
  • 21.­4
  • 21.­7
  • 21.­9
  • 21.­31
  • 27.­6
  • 28.­6-7
  • 30.­2
  • 30.­18
  • 37.­4
  • 37.­36
  • 37.­49
  • 38.­52
  • 40.­77
  • 40.­80
  • 40.­140
  • 42.­56
  • 43.­102
  • 44.­29
  • 44.­31
  • 54.­300
  • 54.­302-318
  • n.­369
  • g.­1154
  • g.­1333
  • g.­1402
  • g.­1419
g.­412

Digvairocana­mukuṭa

Wylie:
  • phyogs rnam par snang ba’i cod pan
Tibetan:
  • ཕྱོགས་རྣམ་པར་སྣང་བའི་ཅོད་པན།
Sanskrit:
  • digvairocana­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­418

discernment

Wylie:
  • so so yang dag par rig pa
Tibetan:
  • སོ་སོ་ཡང་དག་པར་རིག་པ།
Sanskrit:
  • pratisaṃvida

When given as an enumeration, this refers to the four: the discernments of meaning, phenomena, definitions, and eloquence.

Located in 16 passages in the translation:

  • 3.­30
  • 3.­59
  • 5.­11
  • 7.­3
  • 8.­14
  • 9.­49
  • 10.­31
  • 32.­1
  • 38.­9
  • 39.­56
  • 41.­97
  • 43.­243
  • 47.­21
  • 54.­348
  • 56.­42
  • 56.­70
g.­429

Durga

Wylie:
  • bgrod dka’ ba
Tibetan:
  • བགྲོད་དཀའ་བ།
Sanskrit:
  • durga

A land in the south of India.

Located in 3 passages in the translation:

  • i.­93
  • 27.­54
  • 28.­1
g.­430

Duryodhana­vīrya­vega­rāja

Wylie:
  • brtson ’grus kyi shugs thub par dka’ ba’i rgyal po
Tibetan:
  • བརྩོན་འགྲུས་ཀྱི་ཤུགས་ཐུབ་པར་དཀའ་བའི་རྒྱལ་པོ།
Sanskrit:
  • duryodhana­vīrya­vega­rāja

A bodhisattva from a southern realm.

Located in 3 passages in the translation:

  • i.­66
  • 1.­15
  • 1.­70
g.­438

features (of a great being)

Wylie:
  • dpe byad bzang po
Tibetan:
  • དཔེ་བྱད་བཟང་པོ།
Sanskrit:
  • anuvyañjana

Definition from the 84000 Glossary of Terms:

The eighty secondary physical characteristics of a buddha and of other great beings (mahāpuruṣa), which include such details as the redness of the fingernails and the blackness of the hair. They are considered “minor” in terms of being secondary to the thirty-two major marks or signs of a great being.

Located in 34 passages in the translation:

  • 1.­27
  • 1.­31
  • 1.­127
  • 2.­38
  • 2.­44
  • 3.­7
  • 3.­36
  • 5.­10
  • 9.­21
  • 9.­31
  • 11.­12
  • 14.­3
  • 17.­17
  • 19.­11
  • 20.­5
  • 21.­15
  • 22.­29-30
  • 22.­32
  • 30.­7
  • 36.­58
  • 37.­2
  • 37.­15
  • 37.­67
  • 38.­16
  • 41.­5
  • 41.­21
  • 41.­62
  • 42.­77
  • 43.­5
  • 56.­3
  • 56.­66
  • n.­477
  • n.­1507
g.­444

form body

Wylie:
  • gzugs kyi sku
Tibetan:
  • གཟུགས་ཀྱི་སྐུ།
Sanskrit:
  • rūpakāya

The form or physical body of a buddha, as opposed to the Dharma body or dharmakāya. In Buddhist philosophy, the form body was eventually divided into two kinds: the nirmāṇa­kāya (“emanation body”), which is a physical body, and the saṃbhogkāya (“enjoyment body”), which is an immaterial body seen only by enlightened beings.

Located in 17 passages in the translation:

  • 1.­150-152
  • 2.­31
  • 38.­7
  • 38.­10
  • 39.­67
  • 41.­5
  • 44.­33
  • 56.­58
  • 56.­62
  • n.­1882-1886
  • g.­295
g.­445

form realm

Wylie:
  • gzugs la spyod pa
  • gzugs kyi khams
Tibetan:
  • གཟུགས་ལ་སྤྱོད་པ།
  • གཟུགས་ཀྱི་ཁམས།
Sanskrit:
  • rūpāvacara

Eighteen paradises that comprise the realm of form, into which beings are reborn through the power of meditation. It is higher than the realm of desire, where beings are reborn through karma.

Located in 31 passages in the translation:

  • 9.­31
  • 26.­5
  • 42.­56
  • 42.­60
  • 54.­13
  • 56.­16
  • 56.­30
  • n.­1062
  • g.­3
  • g.­41
  • g.­56
  • g.­107
  • g.­109
  • g.­149
  • g.­166
  • g.­205
  • g.­209
  • g.­210
  • g.­212
  • g.­215
  • g.­221
  • g.­410
  • g.­666
  • g.­806
  • g.­807
  • g.­868
  • g.­1219
  • g.­1233
  • g.­1235
  • g.­1242
  • g.­1332
g.­446

formless realm

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

One of the three realms of saṃsāra, where beings have only subtle mental form.

Located in 5 passages in the translation:

  • 54.­13
  • 56.­30
  • g.­167
  • g.­433
  • g.­1332
g.­448

Gagana­buddhi

Wylie:
  • nam mkha’i blo
Tibetan:
  • ནམ་མཁའི་བློ།
Sanskrit:
  • gagana­buddhi

A bodhisattva present with the Buddha at Śrāvastī, and also the name of a buddha in the distant past.

Located in 2 passages in the translation:

  • 1.­1
  • 36.­93
g.­450

Gagana­garbha

Wylie:
  • nam mkha’i snying po
Tibetan:
  • ནམ་མཁའི་སྙིང་པོ།
Sanskrit:
  • gagana­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­455

Gagana­netra

Wylie:
  • nam mkha’i myig
Tibetan:
  • ནམ་མཁའི་མྱིག
Sanskrit:
  • gagana­netra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­456

Gagana­nirghoṣa­svara

Wylie:
  • nam mkha’i dbyangs kyi sgra
Tibetan:
  • ནམ་མཁའི་དབྱངས་ཀྱི་སྒྲ།
Sanskrit:
  • gagana­nirghoṣa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­459

Gagana­śrī

Wylie:
  • nam mkha’i dpal
Tibetan:
  • ནམ་མཁའི་དཔལ།
Sanskrit:
  • gagana­śrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­466

Gandha­megha­vyūha­dhvajā

Wylie:
  • spos kyi sprin gyis brgyan pa’i rgyal mtshan
Tibetan:
  • སྤོས་ཀྱི་སྤྲིན་གྱིས་བརྒྱན་པའི་རྒྱལ་མཚན།
Sanskrit:
  • gandha­megha­vyūha­dhvajā

A buddha realm in the southeastern direction.

Located in 1 passage in the translation:

  • 1.­23
g.­474

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

Located in 50 passages in the translation:

  • 2.­54
  • 3.­1
  • 3.­22
  • 5.­7
  • 5.­15
  • 7.­11
  • 7.­13-15
  • 8.­12
  • 9.­16
  • 9.­31
  • 10.­13
  • 12.­19
  • 14.­5
  • 15.­2-3
  • 16.­38
  • 16.­41
  • 22.­8
  • 22.­13
  • 22.­28
  • 23.­7
  • 24.­5
  • 26.­5
  • 27.­20
  • 27.­48-49
  • 28.­13
  • 30.­40
  • 36.­23
  • 36.­34
  • 37.­5
  • 38.­21
  • 38.­65
  • 41.­61
  • 41.­95
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 54.­71
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • 54.­392
  • g.­111
  • g.­407
g.­478

Gaṇendrarāja

Wylie:
  • tshogs kyi dbang po’i rgyal po
Tibetan:
  • ཚོགས་ཀྱི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • gaṇendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­479

Ganges

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

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 14 passages in the translation:

  • 1.­46
  • 10.­25
  • 13.­13
  • 14.­11
  • 45.­3
  • 45.­5
  • 45.­7-10
  • 54.­175
  • g.­160
  • g.­700
  • g.­1194
g.­482

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Located in 54 passages in the translation:

  • 2.­26
  • 2.­54
  • 3.­1
  • 3.­22
  • 5.­7
  • 5.­15
  • 6.­8
  • 7.­11
  • 7.­13-15
  • 9.­31
  • 10.­13
  • 12.­17
  • 12.­21
  • 14.­5
  • 16.­38
  • 16.­41
  • 22.­8
  • 22.­13
  • 22.­28
  • 22.­52
  • 23.­7
  • 24.­5
  • 26.­5
  • 27.­22
  • 27.­48-49
  • 28.­13
  • 30.­31
  • 30.­40
  • 34.­16
  • 36.­26
  • 36.­34
  • 37.­5
  • 38.­23
  • 41.­61
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 54.­30
  • 54.­71
  • 54.­267
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • n.­383
  • n.­1293
  • n.­1731
  • g.­664
  • g.­690
g.­498

Guṇa­prabhāvodgata

Wylie:
  • yon tan gyi tshogs kyis ’phags pa
Tibetan:
  • ཡོན་ཏན་གྱི་ཚོགས་ཀྱིས་འཕགས་པ།
Sanskrit:
  • guṇa­prabhāvodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­511

Guṇa­viśuddhi­garbha

Wylie:
  • yon tan rnam dag snying po
Tibetan:
  • ཡོན་ཏན་རྣམ་དག་སྙིང་པོ།
Sanskrit:
  • guṇa­viśuddhi­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­512

Gying-ju

Wylie:
  • gying ju
Tibetan:
  • གྱིང་ཇུ།
Sanskrit:
  • —

Unidentified.

Located in 1 passage in the translation:

  • c.­6
g.­514

head merchant

Wylie:
  • tshong dpon
Tibetan:
  • ཚོང་དཔོན།
Sanskrit:
  • śreṣṭhin

Located in 324 passages in the translation:

  • i.­49-52
  • i.­55
  • i.­72
  • i.­82
  • i.­90
  • i.­93
  • i.­99
  • 3.­28
  • 3.­30-31
  • 3.­33
  • 3.­35-37
  • 3.­39
  • 3.­77
  • 3.­80
  • 3.­91
  • 3.­95
  • 4.­1
  • 4.­5
  • 4.­37
  • 5.­1
  • 5.­3
  • 5.­19
  • 6.­1
  • 6.­13
  • 6.­15
  • 6.­28
  • 7.­1
  • 7.­3-5
  • 7.­10
  • 7.­13
  • 7.­21-22
  • 8.­1-3
  • 8.­9-10
  • 8.­16-17
  • 8.­36
  • 9.­1
  • 9.­6
  • 9.­11
  • 9.­39-44
  • 9.­51-52
  • 10.­1
  • 10.­16
  • 10.­67
  • 11.­1
  • 11.­8
  • 11.­10-12
  • 11.­15
  • 11.­19
  • 12.­1
  • 12.­4
  • 12.­6
  • 12.­18
  • 12.­27-28
  • 12.­30
  • 12.­34
  • 13.­1
  • 13.­18
  • 14.­1
  • 14.­7
  • 14.­27-28
  • 15.­1
  • 15.­4
  • 15.­18
  • 16.­1
  • 16.­10
  • 16.­21
  • 16.­42
  • 17.­1
  • 17.­7
  • 17.­9
  • 17.­23
  • 17.­25
  • 18.­1
  • 18.­3
  • 18.­20
  • 19.­1
  • 19.­4
  • 19.­26
  • 20.­1
  • 20.­4
  • 20.­19
  • 20.­21-22
  • 20.­25
  • 20.­33
  • 21.­1
  • 21.­3
  • 21.­13
  • 21.­21
  • 21.­57
  • 21.­61
  • 22.­1
  • 22.­5
  • 22.­7
  • 22.­20
  • 22.­23-24
  • 22.­28
  • 22.­49-50
  • 22.­54
  • 23.­1
  • 23.­19-20
  • 24.­1-2
  • 24.­20
  • 25.­15-16
  • 26.­1-4
  • 26.­11
  • 27.­1
  • 27.­3
  • 27.­9
  • 27.­44
  • 27.­55
  • 28.­1
  • 28.­5
  • 28.­11
  • 28.­17
  • 28.­21
  • 29.­22
  • 30.­1
  • 30.­4-5
  • 30.­43
  • 30.­45
  • 31.­1
  • 31.­16
  • 32.­4
  • 32.­7-8
  • 32.­16
  • 33.­1
  • 33.­4-5
  • 33.­13
  • 34.­1
  • 34.­10
  • 34.­42
  • 34.­64
  • 34.­70
  • 34.­76
  • 34.­87
  • 35.­1
  • 35.­20
  • 35.­34
  • 36.­1
  • 36.­3
  • 36.­39
  • 36.­42
  • 36.­54
  • 36.­145
  • 37.­1-3
  • 37.­11
  • 37.­14
  • 37.­34
  • 37.­118
  • 37.­130
  • 37.­162
  • 38.­1
  • 38.­4
  • 38.­47
  • 38.­79
  • 38.­92
  • 38.­103
  • 39.­1
  • 39.­5
  • 39.­44
  • 39.­56
  • 39.­68
  • 40.­1-3
  • 40.­96-97
  • 40.­151
  • 40.­156-157
  • 40.­161
  • 40.­165
  • 40.­179
  • 41.­1-2
  • 41.­6-7
  • 41.­20-21
  • 41.­60
  • 41.­99
  • 41.­137
  • 42.­1
  • 42.­42
  • 42.­91
  • 42.­132
  • 43.­1
  • 43.­4
  • 43.­8
  • 43.­15
  • 43.­26-27
  • 43.­30-31
  • 43.­49
  • 43.­64
  • 43.­311
  • 43.­331
  • 44.­1
  • 44.­3
  • 44.­21-24
  • 44.­27
  • 44.­29
  • 44.­38-39
  • 44.­68
  • 44.­80
  • 45.­2
  • 45.­13
  • 46.­2
  • 47.­1-2
  • 47.­27
  • 48.­1
  • 48.­5
  • 49.­1
  • 49.­6
  • 50.­5
  • 51.­4
  • 52.­5
  • 53.­2
  • 53.­14
  • 53.­41
  • 54.­1
  • 54.­3
  • 54.­6
  • 54.­14
  • 54.­70
  • 54.­72
  • 54.­197
  • 54.­201
  • 54.­208
  • 54.­322
  • 54.­324
  • 54.­328-329
  • 54.­347
  • 54.­353
  • 54.­360
  • 54.­373
  • 54.­378
  • 54.­381
  • 54.­383
  • 54.­387-391
  • 54.­395-397
  • 54.­406
  • 54.­420
  • 55.­1-3
  • 56.­1-2
  • 56.­5
  • 56.­29
  • 56.­43-47
  • 56.­65
  • 56.­67-68
  • n.­291
  • g.­547
  • g.­832
  • g.­920
  • g.­1161
  • g.­1216
  • g.­1226
  • g.­1230
  • g.­1262
  • g.­1295
  • g.­1300
  • g.­1301
  • g.­1308
  • g.­1310
  • g.­1367
  • g.­1470
g.­515

heshang

Wylie:
  • hwa shang
Tibetan:
  • ཧྭ་ཤང་།
Sanskrit:
  • upādhyāya

From the Chinese 和上 (heshang) derived from the Sanskrit upādhyāya, a senior, learned monk.

Located in 1 passage in the translation:

  • c.­6
g.­517

higher cognition

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

The higher cognitions are usually listed as five or six. In this sūtra they are listed as five and ten. The five are clairvoyance, clairaudience, knowledge of the minds of others, remembrance of past lives, and the ability to perform miracles.

Located in 37 passages in the translation:

  • 4.­6
  • 12.­1
  • 32.­1
  • 33.­7
  • 35.­12
  • 36.­11
  • 37.­9
  • 37.­122
  • 38.­7
  • 39.­56
  • 40.­13
  • 40.­153-154
  • 41.­5
  • 41.­80
  • 42.­5
  • 42.­30
  • 43.­243
  • 53.­19
  • 53.­40
  • 54.­3
  • 54.­8
  • 54.­17
  • 54.­42
  • 54.­144
  • 54.­146
  • 54.­199
  • 54.­301
  • 54.­341
  • 54.­345
  • 54.­348
  • 54.­356
  • 54.­360
  • 54.­405
  • 55.­3
  • 56.­58
  • n.­723
g.­518

Himalaya

Wylie:
  • kha ba can
Tibetan:
  • ཁ་བ་ཅན།
Sanskrit:
  • himālaya

Located in 11 passages in the translation:

  • 1.­49
  • 14.­3
  • 16.­4
  • 24.­12
  • 27.­3
  • 53.­25
  • 53.­38
  • 54.­210
  • 54.­266
  • g.­70
  • g.­465
g.­520

Illuminating Light of the Realm of the Dharma

Wylie:
  • chos kyi dbyings rab tu snang ba’i ’od
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་རབ་ཏུ་སྣང་བའི་འོད།
Sanskrit:
  • dharma­dhātu­pratibhāsa­prabha

An assembly hall of the bodhisattvas.

Located in 3 passages in the translation:

  • 43.­2
  • 43.­27-28
g.­522

Indra

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

The deity, also called Mahendra (“Lord of the Devas”), who dwells on the summit of Mount Sumeru and wields the thunderbolt. He is also known as Śakra (Tib. brgya byin, “Hundred Offerings”). Śakra is an abbreviation of śata-kratu (“one who has performed a hundred sacrifices”). The highest Vedic sacrifice was the horse-sacrifice ritual, and there is a tradition that Indra became the lord of the gods through performing them.

Located in 25 passages in the translation:

  • i.­4
  • i.­46
  • 2.­53
  • 8.­12
  • 27.­4
  • 27.­7
  • 32.­14
  • 44.­31
  • 54.­210
  • n.­705
  • n.­792
  • n.­1016
  • n.­2132
  • g.­36
  • g.­111
  • g.­258
  • g.­259
  • g.­279
  • g.­747
  • g.­973
  • g.­1333
  • g.­1338
  • g.­1402
  • g.­1415
  • g.­1533
g.­526

intermediate kalpa

Wylie:
  • bskal pa bar ma
Tibetan:
  • བསྐལ་པ་བར་མ།
Sanskrit:
  • antarakalpa

This kalpa is one cycle of the increase and decrease of the lifespan of beings. It is also called a “small kalpa.” It consists of four ages, or yugas.

Located in 7 passages in the translation:

  • 14.­11
  • 39.­30
  • 40.­49
  • 40.­55
  • 56.­30
  • g.­127
  • g.­593
g.­532

Jagadindrarāja

Wylie:
  • ’gro ba’i dbang po’i rgyal po
Tibetan:
  • འགྲོ་བའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • jagadindrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­535

Jain

Wylie:
  • zhags pa ’thub pa
Tibetan:
  • ཞགས་པ་འཐུབ་པ།
Sanskrit:
  • nirgrantha
  • pāṣaṇḍa

A religious tradition derived from Śākyamuni’s elder contemporary Mahāvīra.

Located in 13 passages in the translation:

  • i.­9
  • i.­106
  • 41.­60
  • 41.­78
  • 41.­109
  • g.­265
  • g.­441
  • g.­447
  • g.­808
  • g.­1152
  • g.­1153
  • g.­1329
  • g.­1334
g.­536

Jambu River

Wylie:
  • ’dzam bu’i chu klung
Tibetan:
  • འཛམ་བུའི་ཆུ་ཀླུང་།
Sanskrit:
  • jambunadī

Legendary river carrying the golden fruit fallen from the legendary jambu (“rose apple”) tree. This term is used as an adjective for the gold found in rivers. When used as an adjective, the Sanskrit is jāmbūnada.

Located in 35 passages in the translation:

  • 1.­23
  • 5.­7
  • 9.­31
  • 10.­3
  • 10.­5
  • 14.­25
  • 17.­5
  • 18.­4
  • 20.­6-7
  • 21.­4
  • 21.­7
  • 21.­14
  • 27.­3
  • 28.­6
  • 37.­43
  • 37.­76
  • 40.­82
  • 40.­140
  • 43.­95
  • 43.­102
  • 43.­147
  • 43.­201
  • 43.­244
  • 44.­30
  • 54.­210
  • 54.­247
  • 54.­262
  • 54.­275
  • 54.­324
  • 54.­363-364
  • n.­368
  • n.­1871
  • n.­2135
g.­537

Jambu River

Wylie:
  • ’dzam bu chu klung
Tibetan:
  • འཛམ་བུ་ཆུ་ཀླུང་།
Sanskrit:
  • jambūnada

Legendary river carrying the remains of the golden fruit of a legendary jambu (rose apple) tree.

Located in 3 passages in the translation:

  • 1.­7
  • 1.­17
  • 30.­7
g.­548

Jeta

Wylie:
  • dze ta
Tibetan:
  • ཛེ་ཏ།
Sanskrit:
  • jeta

A short form of Jetavana, a park in Śrāvastī, the capital of Kosala, which had been owned by Prince Jeta. Anāthapiṇḍada bought it from him at a high price in order to offer it to the Buddha as a place to house the monks during the monsoon period, thus creating the first Buddhist monastery. See also “Jetavana, Anāthapiṇḍada’s Park.”

Located in 5 passages in the translation:

  • 1.­64
  • 1.­74
  • g.­64
  • g.­549
  • g.­550
g.­549

Jetadhvaja

Wylie:
  • dze ta’i rgyal mtshan
Tibetan:
  • ཛེ་ཏའི་རྒྱལ་མཚན།
Sanskrit:
  • jetadhvaja

An alternative name for Jetavana Park in Śrāvastī, the capital of Kosala, which had been owned by Prince Jeta. Anāthapiṇḍada bought it from him at a high price in order to offer it to the Buddha as a place to house the monks during the monsoon period, thus creating the first Buddhist monastery. See also “Jetavana, Anāthapiṇḍada’s Park.”

Located in 2 passages in the translation:

  • 1.­60
  • g.­550
g.­550

Jetavana, Anāthapiṇḍada’s Park

Wylie:
  • dze ta’i tshal skyabs myed pa la zas sbyin gyi kun dga’ ra ba
Tibetan:
  • ཛེ་ཏའི་ཚལ་སྐྱབས་མྱེད་པ་ལ་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།
Sanskrit:
  • jetavanam anāthapiṇḍadasyārāmaḥ AO

Definition from the 84000 Glossary of Terms:

One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors.

Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.

Located in 30 passages in the translation:

  • i.­5
  • i.­66
  • 1.­1
  • 1.­11
  • 1.­13
  • 1.­34-35
  • 1.­41
  • 1.­43
  • 1.­45-46
  • 1.­49
  • 1.­51
  • 1.­53
  • 1.­58
  • 2.­25
  • 2.­36-38
  • 2.­40
  • 2.­45-46
  • 2.­52
  • 2.­55
  • 3.­3
  • n.­256
  • g.­64
  • g.­548
  • g.­549
  • g.­1194
g.­551

jina

Wylie:
  • rgyal ba
Tibetan:
  • རྒྱལ་བ།
Sanskrit:
  • jina

An epithet for a buddha meaning “victorious one.”

Located in 185 passages in the translation:

  • 1.­2
  • 1.­60
  • 1.­64-65
  • 1.­79
  • 1.­99
  • 1.­108
  • 1.­111
  • 1.­118
  • 1.­124
  • 1.­133
  • 1.­155
  • 1.­165-167
  • 2.­14
  • 2.­16-17
  • 2.­19
  • 2.­22
  • 2.­47
  • 3.­5
  • 3.­35
  • 3.­56
  • 3.­86
  • 30.­21
  • 34.­45
  • 34.­52
  • 34.­59
  • 35.­22
  • 35.­24-25
  • 35.­27-28
  • 35.­30
  • 36.­43
  • 36.­65-67
  • 36.­69-73
  • 36.­76-77
  • 36.­82-84
  • 36.­91-92
  • 36.­94
  • 36.­97
  • 36.­102-103
  • 36.­107-109
  • 36.­114-115
  • 36.­117-118
  • 36.­126-127
  • 36.­129-130
  • 36.­138
  • 37.­18
  • 37.­26
  • 37.­29-30
  • 37.­32-33
  • 37.­135-137
  • 37.­139-140
  • 37.­142-147
  • 37.­149
  • 37.­151-158
  • 39.­45
  • 39.­48-49
  • 39.­51
  • 39.­54-55
  • 39.­63
  • 40.­27
  • 40.­30
  • 40.­34
  • 40.­40
  • 40.­42
  • 40.­166-167
  • 41.­45
  • 41.­102
  • 41.­118
  • 41.­122
  • 41.­124-127
  • 41.­131
  • 42.­43
  • 42.­52
  • 42.­107-108
  • 42.­114
  • 42.­119
  • 42.­121
  • 42.­127
  • 42.­129
  • 43.­16
  • 43.­41
  • 43.­43-44
  • 43.­181
  • 43.­184
  • 43.­201
  • 43.­204
  • 43.­305
  • 43.­307
  • 43.­309
  • 43.­319
  • 43.­321
  • 43.­329
  • 44.­38
  • 54.­15-16
  • 54.­22
  • 54.­35
  • 54.­41
  • 54.­50-52
  • 54.­61
  • 54.­69
  • 54.­77
  • 54.­81
  • 54.­94
  • 54.­126
  • 54.­134
  • 54.­145
  • 54.­150
  • 56.­73-78
  • 56.­80
  • 56.­85
  • 56.­88
  • 56.­96-97
  • 56.­101-102
  • 56.­105
  • 56.­112-113
  • 56.­118
  • 56.­127
  • 56.­130
  • n.­144
  • n.­174
  • n.­185
  • n.­1377
  • n.­1401
  • n.­1821
  • n.­2211
  • n.­2223
  • g.­553
g.­552

Jinamitra

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

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

Located in 2 passages in the translation:

  • i.­24
  • c.­1
g.­553

jinaputra

Wylie:
  • rgyal ba’i sras
  • rgyal ba’i sras po
Tibetan:
  • རྒྱལ་བའི་སྲས།
  • རྒྱལ་བའི་སྲས་པོ།
Sanskrit:
  • jinaputra

An epithet for a bodhisattva meaning “child of the jinas.”

Located in 16 passages in the translation:

  • 2.­12
  • 34.­46-47
  • 34.­53-54
  • 34.­60
  • 36.­139
  • 54.­60-61
  • 54.­83
  • 54.­159-160
  • 54.­164
  • 54.­180
  • 54.­194
  • n.­174
g.­556

Jñānabuddhi

Wylie:
  • ye shes ri bo’i blo
Tibetan:
  • ཡེ་ཤེས་རི་བོའི་བློ།
Sanskrit:
  • jñānabuddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­558

Jñānaketu (the bodhisattva)

Wylie:
  • ye shes dpal
Tibetan:
  • ཡེ་ཤེས་དཔལ།
Sanskrit:
  • jñānaketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­569

Jñāna­saṃbhārodgata

Wylie:
  • ye shes rgya mtshos ’phags pa
Tibetan:
  • ཡེ་ཤེས་རྒྱ་མཚོས་འཕགས་པ།
Sanskrit:
  • jñāna­saṃbhārodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­572

Jñāna­śrī (the bodhisattva)

Wylie:
  • ye shes kyi dpal
Tibetan:
  • ཡེ་ཤེས་ཀྱི་དཔལ།
Sanskrit:
  • jñāna­śrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­576

Jñānāvabhāsa­tejas

Wylie:
  • ye shes snang ba’i gzi brjid
Tibetan:
  • ཡེ་ཤེས་སྣང་བའི་གཟི་བརྗིད།
Sanskrit:
  • jñānāvabhāsa­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­578

Jñāna­vajra­tejas

Wylie:
  • ye shes rdo rje’i gzi brjid
Tibetan:
  • ཡེ་ཤེས་རྡོ་རྗེའི་གཟི་བརྗིད།
Sanskrit:
  • jñāna­vajra­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­579

Jñānodgata

Wylie:
  • ye shes kyis ’phags pa
Tibetan:
  • ཡེ་ཤེས་ཀྱིས་འཕགས་པ།
Sanskrit:
  • jñānodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­581

Jñānottara­jñānin

Wylie:
  • shes pa dam pa’i ye shes
Tibetan:
  • ཤེས་པ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • jñānottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­587

Jyotirarci­nayanā

Wylie:
  • snang ba ’od ’phro mig
Tibetan:
  • སྣང་བ་འོད་འཕྲོ་མིག
Sanskrit:
  • jyotirarci­nayanā

Refers to night goddess Pramudita­nayana­jagad­virocanā.

Located in 2 passages in the translation:

  • 35.­33
  • g.­836
g.­588

Jyotirdhvaja

Wylie:
  • skar ma’i rgyal mtshan
Tibetan:
  • སྐར་མའི་རྒྱལ་མཚན།
Sanskrit:
  • jyotirdhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­589

Jyotiṣprabha (the bodhisattva)

Wylie:
  • skar ma’i ’od
Tibetan:
  • སྐར་མའི་འོད།
Sanskrit:
  • jyotiṣprabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­592

Kaliṅgavana

Wylie:
  • ka ling ga’i nags tshal
Tibetan:
  • ཀ་ལིང་གའི་ནགས་ཚལ།
Sanskrit:
  • kaliṅgavana

A town in South India.

Located in 6 passages in the translation:

  • i.­92
  • 26.­10
  • 27.­1-2
  • g.­545
  • g.­1287
g.­593

kalpa

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

The Indian concept of a period of millions of years, sometimes equivalent to the time when a world appears, exists, and disappears. There are also the intermediate kalpas during the existence of a world, the longest of which is called asamkhyeya, (literally “incalculable,” even though the number of its years is calculated).

Located in 802 passages in the translation:

  • i.­1
  • i.­76
  • i.­87
  • i.­96
  • i.­98-99
  • i.­101-102
  • i.­104-110
  • 1.­1
  • 1.­12
  • 1.­119-120
  • 1.­141
  • 1.­148
  • 1.­150
  • 1.­161-162
  • 1.­165
  • 2.­3
  • 2.­9
  • 2.­20
  • 2.­28
  • 2.­34
  • 2.­36
  • 2.­52
  • 3.­16
  • 3.­74
  • 3.­88-89
  • 4.­20
  • 5.­9
  • 5.­17
  • 6.­14
  • 6.­16
  • 6.­20
  • 8.­32
  • 9.­29
  • 9.­41
  • 10.­25
  • 10.­28
  • 10.­48
  • 10.­59
  • 11.­14
  • 14.­11
  • 15.­13
  • 18.­14
  • 18.­19
  • 19.­11
  • 19.­14
  • 22.­28
  • 22.­33
  • 22.­37
  • 22.­45
  • 23.­18
  • 24.­1
  • 26.­3
  • 27.­53
  • 30.­16
  • 30.­34
  • 31.­10
  • 33.­8-9
  • 34.­44
  • 34.­65
  • 34.­68-69
  • 34.­72
  • 34.­85-86
  • 35.­30
  • 36.­3
  • 36.­14-15
  • 36.­17
  • 36.­32
  • 36.­43
  • 36.­49
  • 36.­55
  • 36.­71
  • 36.­86
  • 36.­90
  • 36.­95
  • 36.­101
  • 36.­106-107
  • 36.­112
  • 36.­117
  • 36.­120
  • 36.­124
  • 36.­142-143
  • 37.­1
  • 37.­31
  • 37.­35-36
  • 37.­52
  • 37.­83
  • 37.­85-87
  • 37.­98
  • 37.­105
  • 37.­109
  • 37.­116
  • 37.­125
  • 37.­133-134
  • 37.­157-159
  • 38.­49
  • 38.­53
  • 38.­65-66
  • 38.­76-77
  • 38.­81-82
  • 38.­89-90
  • 38.­95
  • 39.­25-28
  • 39.­31
  • 39.­36
  • 39.­39
  • 39.­47-48
  • 39.­55
  • 39.­65
  • 40.­17
  • 40.­26
  • 40.­43
  • 40.­45
  • 40.­47
  • 40.­49
  • 40.­88-89
  • 40.­120
  • 40.­170-171
  • 40.­176
  • 41.­5
  • 41.­11
  • 41.­19
  • 41.­24-25
  • 41.­28
  • 41.­30
  • 41.­33
  • 41.­38
  • 41.­40-42
  • 41.­74-76
  • 41.­78
  • 41.­89-98
  • 41.­101-102
  • 41.­115
  • 41.­117-118
  • 41.­120
  • 41.­122
  • 41.­131
  • 41.­136
  • 42.­18
  • 42.­33
  • 42.­39
  • 42.­41
  • 42.­54-55
  • 42.­67
  • 42.­91-92
  • 42.­97
  • 42.­106
  • 42.­108-109
  • 42.­116
  • 42.­129-130
  • 43.­2
  • 43.­17
  • 43.­23
  • 43.­44
  • 43.­50-61
  • 43.­64
  • 43.­139
  • 43.­174-175
  • 43.­180
  • 43.­184
  • 43.­193
  • 43.­195
  • 43.­258
  • 43.­279
  • 43.­282
  • 43.­285
  • 43.­295
  • 43.­297-298
  • 43.­301
  • 43.­314
  • 43.­316
  • 43.­319
  • 43.­326
  • 43.­330
  • 44.­62
  • 44.­64
  • 44.­67
  • 44.­69
  • 44.­73
  • 45.­3
  • 45.­5-10
  • 53.­19-20
  • 54.­2
  • 54.­10
  • 54.­32-34
  • 54.­36-38
  • 54.­40
  • 54.­50
  • 54.­52
  • 54.­54-55
  • 54.­59
  • 54.­62-64
  • 54.­67
  • 54.­151
  • 54.­161
  • 54.­169
  • 54.­175
  • 54.­207
  • 54.­210
  • 54.­225
  • 54.­227
  • 54.­255
  • 54.­260
  • 54.­265
  • 54.­267
  • 54.­285
  • 54.­312
  • 54.­316
  • 54.­329
  • 54.­349
  • 54.­357
  • 54.­359
  • 54.­378
  • 54.­389
  • 54.­411
  • 56.­1
  • 56.­6
  • 56.­30
  • 56.­32
  • 56.­42
  • 56.­48
  • 56.­54-57
  • 56.­59
  • 56.­62
  • 56.­69-71
  • 56.­82
  • 56.­93
  • 56.­96-97
  • 56.­100
  • 56.­103
  • 56.­111
  • 56.­115
  • 56.­118
  • c.­12
  • n.­248
  • n.­439
  • n.­512
  • n.­758
  • n.­958
  • n.­1389
  • n.­1409-1411
  • n.­1467
  • n.­1476
  • n.­1580
  • n.­1660
  • n.­1685
  • n.­1696
  • n.­1737
  • g.­2
  • g.­6
  • g.­10
  • g.­11
  • g.­12
  • g.­13
  • g.­14
  • g.­16
  • g.­17
  • g.­21
  • g.­22
  • g.­26
  • g.­27
  • g.­33
  • g.­34
  • g.­35
  • g.­39
  • g.­40
  • g.­46
  • g.­47
  • g.­48
  • g.­55
  • g.­58
  • g.­60
  • g.­62
  • g.­65
  • g.­67
  • g.­68
  • g.­71
  • g.­72
  • g.­73
  • g.­74
  • g.­75
  • g.­78
  • g.­80
  • g.­81
  • g.­82
  • g.­83
  • g.­84
  • g.­85
  • g.­86
  • g.­88
  • g.­89
  • g.­90
  • g.­91
  • g.­92
  • g.­93
  • g.­95
  • g.­96
  • g.­97
  • g.­98
  • g.­99
  • g.­101
  • g.­102
  • g.­103
  • g.­104
  • g.­106
  • g.­114
  • g.­116
  • g.­117
  • g.­118
  • g.­119
  • g.­121
  • g.­127
  • g.­135
  • g.­145
  • g.­150
  • g.­151
  • g.­153
  • g.­154
  • g.­156
  • g.­158
  • g.­163
  • g.­168
  • g.­170
  • g.­174
  • g.­180
  • g.­185
  • g.­189
  • g.­193
  • g.­202
  • g.­207
  • g.­213
  • g.­214
  • g.­234
  • g.­236
  • g.­237
  • g.­243
  • g.­246
  • g.­247
  • g.­249
  • g.­258
  • g.­275
  • g.­278
  • g.­293
  • g.­297
  • g.­298
  • g.­300
  • g.­301
  • g.­302
  • g.­306
  • g.­310
  • g.­311
  • g.­317
  • g.­318
  • g.­319
  • g.­321
  • g.­327
  • g.­328
  • g.­336
  • g.­337
  • g.­339
  • g.­340
  • g.­341
  • g.­342
  • g.­344
  • g.­345
  • g.­347
  • g.­348
  • g.­349
  • g.­350
  • g.­351
  • g.­352
  • g.­353
  • g.­355
  • g.­357
  • g.­359
  • g.­360
  • g.­361
  • g.­363
  • g.­365
  • g.­370
  • g.­371
  • g.­375
  • g.­378
  • g.­379
  • g.­380
  • g.­385
  • g.­386
  • g.­389
  • g.­391
  • g.­397
  • g.­399
  • g.­403
  • g.­404
  • g.­406
  • g.­408
  • g.­414
  • g.­415
  • g.­416
  • g.­417
  • g.­422
  • g.­425
  • g.­426
  • g.­427
  • g.­431
  • g.­435
  • g.­436
  • g.­451
  • g.­453
  • g.­454
  • g.­457
  • g.­460
  • g.­462
  • g.­468
  • g.­472
  • g.­473
  • g.­475
  • g.­483
  • g.­484
  • g.­485
  • g.­488
  • g.­489
  • g.­490
  • g.­491
  • g.­493
  • g.­494
  • g.­496
  • g.­497
  • g.­503
  • g.­505
  • g.­509
  • g.­510
  • g.­513
  • g.­516
  • g.­524
  • g.­526
  • g.­528
  • g.­529
  • g.­533
  • g.­534
  • g.­544
  • g.­557
  • g.­561
  • g.­565
  • g.­566
  • g.­567
  • g.­570
  • g.­571
  • g.­573
  • g.­574
  • g.­584
  • g.­595
  • g.­596
  • g.­597
  • g.­599
  • g.­608
  • g.­610
  • g.­613
  • g.­614
  • g.­621
  • g.­623
  • g.­625
  • g.­628
  • g.­629
  • g.­636
  • g.­644
  • g.­645
  • g.­648
  • g.­649
  • g.­656
  • g.­657
  • g.­669
  • g.­671
  • g.­672
  • g.­673
  • g.­677
  • g.­682
  • g.­685
  • g.­692
  • g.­693
  • g.­694
  • g.­695
  • g.­697
  • g.­699
  • g.­707
  • g.­711
  • g.­714
  • g.­725
  • g.­733
  • g.­739
  • g.­748
  • g.­757
  • g.­764
  • g.­768
  • g.­769
  • g.­770
  • g.­771
  • g.­773
  • g.­774
  • g.­776
  • g.­778
  • g.­786
  • g.­793
  • g.­794
  • g.­796
  • g.­797
  • g.­798
  • g.­799
  • g.­801
  • g.­803
  • g.­804
  • g.­805
  • g.­806
  • g.­819
  • g.­820
  • g.­821
  • g.­826
  • g.­827
  • g.­828
  • g.­829
  • g.­831
  • g.­833
  • g.­837
  • g.­840
  • g.­842
  • g.­844
  • g.­845
  • g.­852
  • g.­854
  • g.­860
  • g.­864
  • g.­866
  • g.­874
  • g.­886
  • g.­887
  • g.­888
  • g.­889
  • g.­890
  • g.­891
  • g.­899
  • g.­903
  • g.­911
  • g.­918
  • g.­919
  • g.­922
  • g.­925
  • g.­928
  • g.­929
  • g.­937
  • g.­939
  • g.­946
  • g.­951
  • g.­960
  • g.­968
  • g.­969
  • g.­972
  • g.­977
  • g.­978
  • g.­981
  • g.­987
  • g.­993
  • g.­994
  • g.­996
  • g.­999
  • g.­1001
  • g.­1006
  • g.­1011
  • g.­1012
  • g.­1013
  • g.­1017
  • g.­1019
  • g.­1023
  • g.­1025
  • g.­1026
  • g.­1027
  • g.­1028
  • g.­1037
  • g.­1039
  • g.­1041
  • g.­1043
  • g.­1044
  • g.­1052
  • g.­1069
  • g.­1071
  • g.­1073
  • g.­1074
  • g.­1077
  • g.­1079
  • g.­1084
  • g.­1091
  • g.­1093
  • g.­1095
  • g.­1099
  • g.­1101
  • g.­1103
  • g.­1110
  • g.­1122
  • g.­1125
  • g.­1129
  • g.­1131
  • g.­1146
  • g.­1150
  • g.­1159
  • g.­1162
  • g.­1170
  • g.­1172
  • g.­1173
  • g.­1174
  • g.­1178
  • g.­1180
  • g.­1182
  • g.­1184
  • g.­1195
  • g.­1197
  • g.­1198
  • g.­1206
  • g.­1210
  • g.­1218
  • g.­1221
  • g.­1222
  • g.­1224
  • g.­1228
  • g.­1247
  • g.­1252
  • g.­1256
  • g.­1261
  • g.­1268
  • g.­1271
  • g.­1275
  • g.­1276
  • g.­1277
  • g.­1290
  • g.­1291
  • g.­1293
  • g.­1299
  • g.­1304
  • g.­1305
  • g.­1311
  • g.­1313
  • g.­1320
  • g.­1323
  • g.­1335
  • g.­1343
  • g.­1346
  • g.­1350
  • g.­1352
  • g.­1354
  • g.­1358
  • g.­1364
  • g.­1365
  • g.­1366
  • g.­1369
  • g.­1370
  • g.­1371
  • g.­1373
  • g.­1374
  • g.­1382
  • g.­1395
  • g.­1400
  • g.­1403
  • g.­1405
  • g.­1406
  • g.­1407
  • g.­1409
  • g.­1420
  • g.­1423
  • g.­1424
  • g.­1426
  • g.­1427
  • g.­1429
  • g.­1433
  • g.­1434
  • g.­1438
  • g.­1439
  • g.­1441
  • g.­1443
  • g.­1444
  • g.­1445
  • g.­1450
  • g.­1451
  • g.­1452
  • g.­1453
  • g.­1455
  • g.­1456
  • g.­1457
  • g.­1458
  • g.­1459
  • g.­1460
  • g.­1461
  • g.­1462
  • g.­1464
  • g.­1469
  • g.­1471
  • g.­1474
  • g.­1478
  • g.­1492
  • g.­1493
  • g.­1494
  • g.­1495
  • g.­1497
  • g.­1498
  • g.­1503
  • g.­1506
  • g.­1512
  • g.­1515
  • g.­1516
  • g.­1519
  • g.­1520
  • g.­1523
  • g.­1524
  • g.­1525
  • g.­1527
  • g.­1529
  • g.­1539
  • g.­1540
  • g.­1541
  • g.­1542
g.­594

kalyāṇamitra

Wylie:
  • dge ba’i bshes gnyen
Tibetan:
  • དགེ་བའི་བཤེས་གཉེན།
Sanskrit:
  • kalyāṇamitra

The Sanskrit can mean “good friend” or “beneficial friend.” The Tibetan can mean “virtuous friend” or “friend of virtue.” A title for a teacher of the spiritual path.

Located in 262 passages in the translation:

  • s.­1
  • i.­1
  • i.­3
  • i.­6
  • i.­11
  • i.­15
  • i.­23
  • i.­68
  • i.­108-109
  • i.­113
  • i.­118
  • 1.­3
  • 3.­35
  • 3.­77-78
  • 3.­93-95
  • 4.­36
  • 5.­1
  • 5.­4
  • 6.­1
  • 7.­1
  • 7.­8
  • 7.­22
  • 8.­2
  • 8.­4-5
  • 8.­36
  • 9.­38-39
  • 10.­1
  • 10.­18
  • 10.­67
  • 11.­5
  • 11.­16
  • 12.­2
  • 12.­6-7
  • 12.­27
  • 13.­1
  • 14.­27
  • 15.­18
  • 16.­1-8
  • 17.­3
  • 17.­10
  • 17.­25
  • 18.­18
  • 19.­2
  • 20.­1
  • 20.­16-18
  • 21.­3
  • 21.­14
  • 22.­1-3
  • 22.­27
  • 22.­34
  • 22.­46
  • 23.­2
  • 24.­1
  • 25.­1-2
  • 30.­3-4
  • 31.­7-8
  • 32.­9
  • 34.­3
  • 34.­9-11
  • 34.­38
  • 34.­68
  • 34.­72
  • 35.­14
  • 36.­1-3
  • 36.­12
  • 36.­17
  • 36.­32
  • 37.­1
  • 37.­8
  • 37.­80
  • 37.­103
  • 37.­105
  • 38.­3-4
  • 38.­93
  • 39.­7
  • 40.­23
  • 40.­32
  • 40.­45
  • 40.­88
  • 40.­91-92
  • 40.­97-98
  • 41.­2-3
  • 41.­7
  • 41.­17
  • 42.­67
  • 43.­7
  • 43.­19
  • 43.­25
  • 43.­33-35
  • 43.­172
  • 44.­1
  • 44.­20
  • 44.­24-28
  • 44.­42
  • 47.­26
  • 48.­1-2
  • 48.­5
  • 53.­15
  • 53.­17-18
  • 53.­20-41
  • 54.­1-3
  • 54.­5
  • 54.­10
  • 54.­15
  • 54.­76
  • 54.­87-89
  • 54.­92-94
  • 54.­96
  • 54.­98
  • 54.­115
  • 54.­156
  • 54.­173
  • 54.­176-177
  • 54.­183-184
  • 54.­195-196
  • 54.­201
  • 54.­204-207
  • 54.­209
  • 54.­329
  • 54.­357
  • 54.­377
  • 54.­379-380
  • 54.­398
  • 54.­408-409
  • 54.­415-416
  • 54.­418-419
  • 55.­2
  • 56.­1
  • 56.­58
  • 56.­68
  • 56.­134-135
  • n.­400
  • n.­428
  • n.­430
  • n.­702
  • n.­755
  • n.­953
  • n.­955
  • n.­968
  • n.­1267
  • n.­1343-1344
  • n.­1434-1435
  • n.­1602
  • n.­1630
  • n.­1792-1793
  • n.­2016
  • n.­2178
  • g.­15
  • g.­38
  • g.­63
  • g.­181
  • g.­190
  • g.­486
  • g.­525
  • g.­546
  • g.­547
  • g.­652
  • g.­678
  • g.­698
  • g.­730
  • g.­733
  • g.­749
  • g.­750
  • g.­824
  • g.­898
  • g.­957
  • g.­961
  • g.­990
  • g.­1008
  • g.­1097
  • g.­1166
  • g.­1175
  • g.­1200
  • g.­1203
  • g.­1229
  • g.­1231
  • g.­1274
  • g.­1280
  • g.­1296
  • g.­1367
  • g.­1375
  • g.­1447
  • g.­1468
  • g.­1524
g.­598

Kanaka­megha­pradīpa­dhvajā

Wylie:
  • gser gyi sprin sgron ma’i rgyal mtshan
Tibetan:
  • གསེར་གྱི་སྤྲིན་སྒྲོན་མའི་རྒྱལ་མཚན།
Sanskrit:
  • kanaka­megha­pradīpa­dhvajā

A buddha realm in the east.

Located in 1 passage in the translation:

  • 1.­14
g.­604

Kapilavastu

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

The Buddha’s hometown. Also translated elsewhere as ser skya’i grong.

Located in 19 passages in the translation:

  • i.­5
  • i.­98-99
  • i.­107-108
  • i.­110-111
  • 33.­12
  • 34.­1-3
  • 42.­58
  • 42.­131
  • 43.­1
  • 44.­45
  • 45.­12
  • 46.­1
  • g.­144
  • g.­913
g.­605

Kapphiṇa

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

A principal teacher of the monastic saṅgha during the Buddha’s lifetime. Described as pale skinned and with a prominent nose. See n.­118.

Located in 1 passage in the translation:

  • 1.­35
g.­610

Kāśyapa

Wylie:
  • bsod skyabs
Tibetan:
  • བསོད་སྐྱབས།
Sanskrit:
  • kāśyapa

The third buddha in the present Bhadra kalpa who preceded Śākyamuni. Also called Mahākāśyapa. The common translation, including in the Mahāvyutpatti, is ’od srung.

Located in 4 passages in the translation:

  • 29.­6
  • 38.­70
  • 44.­62
  • g.­673
g.­612

Kātyāyana

Wylie:
  • ka tya’i bu
Tibetan:
  • ཀ་ཏྱའི་བུ།
Sanskrit:
  • kātyāyana

One of the ten principal pupils of the Buddha. He was foremost in explaining the Dharma.

Located in 1 passage in the translation:

  • 1.­35
g.­616

Ketuśrī

Wylie:
  • dpal gyi dpal
Tibetan:
  • དཔལ་གྱི་དཔལ།
Sanskrit:
  • ketuśrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­617

Kevalaka

Wylie:
  • dag pa
Tibetan:
  • དག་པ།
Sanskrit:
  • kevalaka

A region in Magadha.

Located in 2 passages in the translation:

  • 47.­26
  • 48.­1
g.­620

kleśa

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 148 passages in the translation:

  • 2.­54
  • 3.­45
  • 3.­50-51
  • 3.­68
  • 8.­13
  • 9.­5
  • 9.­13
  • 9.­22
  • 9.­28
  • 10.­15
  • 10.­50
  • 10.­59-60
  • 10.­63
  • 10.­65
  • 11.­7
  • 12.­8
  • 12.­11
  • 12.­32
  • 13.­15
  • 18.­16
  • 19.­8
  • 19.­24
  • 21.­20
  • 21.­26
  • 22.­17-18
  • 22.­31-32
  • 22.­46
  • 22.­52
  • 24.­2
  • 24.­6
  • 24.­18
  • 25.­1
  • 26.­1
  • 26.­8
  • 27.­10
  • 30.­41
  • 32.­14
  • 34.­12
  • 34.­19
  • 34.­38
  • 34.­70
  • 34.­85
  • 35.­11
  • 35.­27
  • 36.­9
  • 36.­11
  • 36.­15
  • 36.­101
  • 36.­106
  • 36.­116
  • 36.­132
  • 37.­8
  • 38.­49
  • 38.­87
  • 39.­8
  • 39.­30-31
  • 39.­64
  • 40.­4
  • 40.­11
  • 40.­19
  • 40.­23
  • 40.­28
  • 40.­61
  • 40.­92
  • 40.­120
  • 41.­1
  • 41.­21
  • 41.­35
  • 41.­38
  • 41.­51
  • 41.­62
  • 41.­129
  • 41.­135
  • 42.­21
  • 42.­60
  • 43.­8
  • 43.­10
  • 43.­14
  • 43.­39
  • 43.­138
  • 43.­183
  • 43.­234
  • 44.­8
  • 44.­38
  • 47.­15
  • 53.­4
  • 53.­19
  • 53.­23-26
  • 54.­8
  • 54.­13
  • 54.­27-29
  • 54.­116
  • 54.­121
  • 54.­127-128
  • 54.­139
  • 54.­199
  • 54.­204
  • 54.­210
  • 54.­215
  • 54.­217
  • 54.­220-221
  • 54.­229
  • 54.­248-249
  • 54.­251
  • 54.­257
  • 54.­260
  • 54.­265
  • 54.­274
  • 54.­277-278
  • 54.­289
  • 54.­293
  • 54.­295-296
  • 54.­316-317
  • 54.­411
  • 56.­21-22
  • 56.­91
  • 56.­109
  • 56.­117
  • n.­264
  • n.­465
  • n.­699
  • n.­733
  • n.­1009
  • n.­1062
  • n.­1080
  • n.­1995
  • n.­2049
  • n.­2111
  • g.­442
  • g.­722
  • g.­967
g.­624

kṣatriya

Wylie:
  • rgyal rigs
Tibetan:
  • རྒྱལ་རིགས།
Sanskrit:
  • kṣatriya

Definition from the 84000 Glossary of Terms:

The ruling caste in the traditional four-caste hierarchy of India, associated with warriors, the aristocracy, and kings.

Located in 3 passages in the translation:

  • 9.­8
  • 43.­235
  • g.­1190
g.­627

kumbhāṇḍa

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

Dwarf spirits said to have either large stomachs or huge pot-sized testicles.

Located in 10 passages in the translation:

  • 3.­1
  • 10.­13
  • 12.­18
  • 26.­5
  • 36.­23
  • 40.­146
  • 41.­96
  • 44.­37
  • 56.­89
  • g.­1510
g.­630

Kusumadhvaja

Wylie:
  • me tog rgyal mtshan
Tibetan:
  • མེ་ཏོག་རྒྱལ་མཚན།
Sanskrit:
  • kusumadhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­632

Kusumaketu

Wylie:
  • me tog dpal
Tibetan:
  • མེ་ཏོག་དཔལ།
Sanskrit:
  • kusumaketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­638

Kusumottara­jñānin

Wylie:
  • me tog dam pa’i ye shes
Tibetan:
  • མེ་ཏོག་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • kusumottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­639

kūṭāgāra

Wylie:
  • pho brang brtsegs pa
  • khang pa brtsegs pa
Tibetan:
  • ཕོ་བྲང་བརྩེགས་པ།
  • ཁང་པ་བརྩེགས་པ།
Sanskrit:
  • kūṭāgāra

Distinctive Indian assembly hall or temple with one ground-floor room and a high ornamental roof, sometimes a barrel shape with apses but more usually a tapering roof, tower, or spire, it contains at least one additional upper room within the structure. Kūṭāgāra literally means “upper chamber” and is short for kūṭāgāraśala, “hall with an upper chamber or chambers.” The Mahābodhi temple in Bodhgaya is an example of a kūṭāgāra.

Located in 100 passages in the translation:

  • i.­22
  • i.­66
  • i.­105
  • i.­107
  • i.­109
  • i.­118-119
  • 1.­1
  • 1.­7
  • 1.­10-11
  • 1.­14
  • 1.­16
  • 1.­18
  • 1.­20-22
  • 1.­24
  • 1.­26
  • 1.­28
  • 1.­30
  • 1.­32
  • 2.­38
  • 2.­56
  • 3.­1
  • 10.­3
  • 15.­8
  • 17.­23
  • 19.­22
  • 20.­23
  • 21.­7
  • 21.­9-10
  • 21.­12-13
  • 21.­31
  • 21.­37
  • 27.­3
  • 27.­6-7
  • 28.­6
  • 34.­3
  • 37.­38
  • 37.­51
  • 37.­95
  • 38.­52
  • 40.­1
  • 40.­79
  • 42.­3
  • 42.­59
  • 42.­75
  • 42.­96
  • 44.­30-31
  • 44.­53
  • 53.­14
  • 54.­3
  • 54.­6-7
  • 54.­70-71
  • 54.­321-329
  • 54.­331
  • 54.­333
  • 54.­335-342
  • 54.­344-346
  • 54.­349-351
  • 54.­372
  • 54.­376
  • 54.­379
  • 54.­381
  • 54.­396
  • 54.­414
  • n.­104
  • n.­1000
  • n.­1026
  • n.­1174
  • n.­2140
  • g.­312
  • g.­1223
  • g.­1398
g.­640

Kūṭāgāra

Wylie:
  • khang pa brtsegs pa
Tibetan:
  • ཁང་པ་བརྩེགས་པ།
Sanskrit:
  • kūṭāgāra

A seaside town in South India.

Located in 6 passages in the translation:

  • i.­90
  • 24.­19
  • 25.­1
  • 25.­3
  • 25.­6
  • 25.­8
g.­650

Laṅka

Wylie:
  • lang ka
Tibetan:
  • ལང་ཀ
Sanskrit:
  • laṅka

The island presently called Sri Lanka, it was known as Ceylon while it was a British colony.

Located in 3 passages in the translation:

  • 5.­18
  • 6.­1
  • g.­965
g.­651

level

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

See “bhūmi.”

Located in 93 passages in the translation:

  • 1.­4-5
  • 1.­37
  • 1.­46
  • 1.­48
  • 1.­68
  • 2.­31
  • 2.­54
  • 3.­16-17
  • 3.­55
  • 3.­74
  • 3.­87
  • 4.­36
  • 5.­14
  • 7.­8
  • 8.­2
  • 9.­30
  • 9.­45
  • 10.­22-23
  • 11.­5
  • 15.­8
  • 16.­36
  • 17.­14
  • 18.­19
  • 22.­25-26
  • 22.­37
  • 22.­46-47
  • 22.­51
  • 24.­6
  • 25.­5
  • 26.­9
  • 28.­14
  • 32.­1
  • 34.­35
  • 34.­41
  • 34.­62
  • 35.­1-2
  • 36.­13
  • 36.­38-39
  • 37.­8
  • 37.­70
  • 38.­7
  • 38.­57
  • 38.­75-76
  • 39.­7
  • 39.­42
  • 40.­23
  • 40.­29
  • 40.­35
  • 40.­60
  • 40.­173
  • 41.­5
  • 41.­16
  • 41.­23
  • 41.­132
  • 42.­5
  • 42.­10
  • 42.­33
  • 42.­38
  • 42.­40
  • 43.­30
  • 43.­63-64
  • 43.­184
  • 43.­297
  • 44.­6
  • 44.­53
  • 44.­76
  • 45.­10
  • 47.­14
  • 53.­14
  • 54.­3
  • 54.­13
  • 54.­15
  • 54.­154
  • 54.­270-271
  • 54.­279
  • 54.­354
  • 54.­381
  • 56.­1
  • 56.­6
  • n.­352
  • n.­1524
  • n.­1965
  • n.­2193
g.­652

liberations

Wylie:
  • rnam par thar ba
Tibetan:
  • རྣམ་པར་ཐར་བ།
Sanskrit:
  • vimokṣa

This can include any method for liberation. There are numerous liberations described in this sūtra, each kalyāṇamitra having a specific liberation.

Located in 50 passages in the translation:

  • 2.­54
  • 4.­6
  • 8.­32
  • 9.­1
  • 9.­31
  • 11.­17
  • 12.­1
  • 21.­3
  • 22.­48
  • 22.­51
  • 32.­1
  • 34.­53
  • 35.­12
  • 36.­32
  • 38.­9
  • 40.­164
  • 40.­177
  • 41.­21
  • 41.­135
  • 43.­6
  • 43.­51
  • 43.­60
  • 43.­63
  • 43.­282
  • 43.­284
  • 43.­297-298
  • 43.­324
  • 44.­6
  • 44.­47
  • 50.­3
  • 53.­16
  • 54.­8
  • 54.­21
  • 54.­40
  • 54.­144
  • 54.­160
  • 54.­199
  • 54.­253
  • 54.­265
  • 54.­277
  • 54.­341
  • 54.­345
  • 54.­360
  • 54.­417
  • 54.­419
  • 56.­1
  • 56.­47
  • 56.­70
  • 56.­98
g.­655

Lokendra­ghoṣa

Wylie:
  • ’jig rten dbang po’i dbyangs
Tibetan:
  • འཇིག་རྟེན་དབང་པོའི་དབྱངས།
Sanskrit:
  • lokendra­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­659

lotus

Wylie:
  • pad mo
  • pad+mo
  • pad ma
  • pad+ma
Tibetan:
  • པད་མོ།
  • པདྨོ།
  • པད་མ།
  • པདྨ།
Sanskrit:
  • nalinī
  • padma

See “red lotus.”

Located in 125 passages in the translation:

  • i.­70
  • i.­102
  • i.­104-105
  • i.­109
  • 1.­10-11
  • 1.­13-14
  • 1.­16
  • 1.­18
  • 1.­20-24
  • 1.­26
  • 1.­28
  • 1.­30
  • 1.­32
  • 1.­73
  • 2.­15
  • 2.­34
  • 2.­36
  • 4.­33
  • 5.­7
  • 5.­9-10
  • 5.­14
  • 9.­11
  • 10.­4
  • 10.­6
  • 10.­10
  • 14.­6
  • 16.­5
  • 20.­4
  • 21.­14
  • 21.­43
  • 21.­52
  • 24.­11
  • 27.­3-4
  • 27.­6
  • 27.­10
  • 29.­20
  • 30.­4
  • 30.­18
  • 30.­26
  • 34.­3
  • 34.­32
  • 36.­59
  • 37.­17
  • 37.­41
  • 37.­51-53
  • 37.­68
  • 37.­93
  • 37.­109
  • 37.­113
  • 37.­121-122
  • 37.­161
  • 39.­2
  • 39.­26
  • 40.­3
  • 40.­125
  • 40.­127
  • 40.­129-131
  • 40.­137
  • 40.­139
  • 41.­21
  • 41.­43
  • 41.­65
  • 42.­3
  • 42.­56
  • 42.­59
  • 42.­79
  • 42.­130
  • 43.­28
  • 43.­59
  • 43.­93
  • 43.­140
  • 43.­142
  • 43.­147
  • 43.­149
  • 43.­151
  • 43.­210
  • 43.­213
  • 43.­222
  • 43.­298
  • 44.­29-31
  • 44.­60
  • 53.­38
  • 54.­83
  • 54.­210
  • 54.­225
  • 54.­324
  • 54.­352
  • 54.­415
  • 56.­1
  • 56.­3
  • 56.­7
  • 56.­35-37
  • 56.­91
  • 56.­130
  • n.­364
  • n.­1254
  • n.­1465
  • n.­1617
  • n.­1665
  • n.­1820
  • n.­2122
  • n.­2188
  • g.­312
  • g.­440
  • g.­767
  • g.­943
  • g.­1140
g.­660

Lumbinī

Wylie:
  • lum bi ni
Tibetan:
  • ལུམ་བི་ནི།
Sanskrit:
  • lumbinī

The place where the Buddha Śākyamuni was born.

Located in 33 passages in the translation:

  • i.­1
  • i.­106-107
  • 41.­136
  • 42.­1-5
  • 42.­42
  • 42.­56
  • 42.­58-59
  • 42.­61
  • 42.­63
  • 42.­66
  • 42.­68
  • 42.­70
  • 42.­72-76
  • 42.­78
  • 42.­81-82
  • 42.­85
  • 42.­91
  • 42.­99
  • 42.­106
  • 42.­132
  • 43.­1
  • g.­1296
g.­662

Magadha

Wylie:
  • ma ga dha
Tibetan:
  • མ་ག་དྷ།
Sanskrit:
  • magadha

The ancient kingdom in what is now southern Bihar, within which the Buddha attained enlightenment. During most of the life of the Buddha it was ruled by King Bimbisāra. During the Buddha’s later years it began to expand greatly under the reign of King Ajātaśatru, and in the third century, during the reign of Aśoka, it become an empire that controlled most of India.

Located in 11 passages in the translation:

  • i.­97-98
  • i.­112
  • 32.­15
  • 33.­1
  • 33.­12
  • 34.­75
  • 47.­26
  • g.­617
  • g.­1194
  • g.­1430
g.­665

Mahābrahmā

Wylie:
  • tshangs pa chen po
Tibetan:
  • ཚངས་པ་ཆེན་པོ།
Sanskrit:
  • mahābrahmā

The principal deity in the Brahmā paradises. Also called Brahmā.

Located in 12 passages in the translation:

  • 9.­20
  • 10.­13-14
  • 22.­18
  • 23.­2
  • 27.­7
  • 27.­10
  • 54.­352
  • 54.­390
  • n.­1062
  • g.­205
  • g.­1106
g.­670

Mahā­karuṇānaya­megha­nigarjita­ghoṣa

Wylie:
  • snying rje chen po’i tshul gyi sprin rab tu sgrog pa’i dbyangs
Tibetan:
  • སྙིང་རྗེ་ཆེན་པོའི་ཚུལ་གྱི་སྤྲིན་རབ་ཏུ་སྒྲོག་པའི་དབྱངས།
Sanskrit:
  • mahā­karuṇānaya­megha­nigarjita­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­673

Mahākāśyapa

Wylie:
  • ’od srungs chen po
Tibetan:
  • འོད་སྲུངས་ཆེན་པོ།
Sanskrit:
  • mahākāśyapa

One of the Buddha’s principal pupils, he became the Buddha’s successor on his passing. Also the preceding Buddha, the third in this kalpa, with Śākyamuni as the fourth. He is also called Kāśyapa. Elsewhere often spelled ’od srung chen po.

Located in 2 passages in the translation:

  • 1.­35
  • g.­610
g.­674

Mahā­maitryudgata

Wylie:
  • byams pa chen pos ’phags pa
Tibetan:
  • བྱམས་པ་ཆེན་པོས་འཕགས་པ།
Sanskrit:
  • mahā­maitryudgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­678

Mahāprabha

Wylie:
  • rgya chen po’i ’od
  • ’od chen po
Tibetan:
  • རྒྱ་ཆེན་པོའི་འོད།
  • འོད་ཆེན་པོ།
Sanskrit:
  • mahāprabha

The name of one of the bodhisattvas in the Buddha Śākyamuni’s presence in Śrāvastī in chapter 1 (where it is translated as rgya chen po’i ’od), and the name of the king, one of Sudhana’s kalyāṇamitras, in chapter 22 (where it is translated as ’od chen po).

Located in 26 passages in the translation:

  • i.­85-86
  • 1.­1
  • 20.­32
  • 21.­2
  • 21.­10
  • 21.­12
  • 21.­15-16
  • 21.­21
  • 21.­23
  • 21.­35
  • 21.­37-43
  • 21.­45
  • 21.­53-54
  • 21.­57
  • 21.­61
  • 22.­1
  • n.­1026
g.­688

Mahātejas

Wylie:
  • blo gros chen po’i gzi brjid
Tibetan:
  • བློ་གྲོས་ཆེན་པོའི་གཟི་བརྗིད།
Sanskrit:
  • mahātejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­696

mahoraga

Wylie:
  • lto ’phye chen po
Tibetan:
  • ལྟོ་འཕྱེ་ཆེན་པོ།
Sanskrit:
  • mahoraga

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

Located in 49 passages in the translation:

  • 2.­26
  • 2.­54
  • 3.­1
  • 3.­22
  • 5.­7
  • 5.­15
  • 6.­6
  • 7.­11
  • 7.­13-15
  • 9.­31
  • 10.­13
  • 14.­5
  • 16.­38
  • 16.­41
  • 21.­54
  • 22.­8
  • 22.­13
  • 22.­28
  • 23.­7
  • 24.­5
  • 26.­5
  • 27.­24
  • 27.­48-49
  • 28.­13
  • 30.­40
  • 34.­16
  • 36.­25
  • 36.­34
  • 37.­5
  • 38.­25
  • 38.­65
  • 41.­61
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 44.­37
  • 54.­71
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • n.­1293
  • g.­191
  • g.­1253
g.­699

Maitreya

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

The bodhisattva who became Śākyamuni’s regent and is prophesied to be the next buddha, the fifth buddha in the Bhadra kalpa. In early Buddhism he appears as the human disciple sent to pay his respects by his teacher; the Buddha gives him the gift a of a robe and prophesies that he will be the next buddha, while his companion Ajita will be the next cakravartin. As a bodhisattva he has both these names.

Located in 65 passages in the translation:

  • s.­1
  • i.­5
  • i.­11
  • i.­13
  • i.­22-23
  • i.­41
  • i.­102
  • i.­118-119
  • 29.­9
  • 37.­111
  • 44.­62-64
  • 44.­66
  • 53.­14
  • 53.­16
  • 54.­15
  • 54.­69-72
  • 54.­189
  • 54.­191
  • 54.­193
  • 54.­197-198
  • 54.­201
  • 54.­208
  • 54.­322-323
  • 54.­329
  • 54.­331
  • 54.­333
  • 54.­335-336
  • 54.­338-342
  • 54.­344-345
  • 54.­352
  • 54.­377-379
  • 54.­383
  • 54.­389
  • 54.­395-398
  • 54.­400-401
  • 54.­404
  • 54.­407
  • 54.­420
  • n.­2155
  • g.­487
  • g.­641
  • g.­701
  • g.­1162
  • g.­1398
g.­709

Maṇiketu

Wylie:
  • rin po che’i dpal
Tibetan:
  • རིན་པོ་ཆེའི་དཔལ།
Sanskrit:
  • maṇiketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­715

Maṇi­sumerūvirocana­dhvaja­pradīpā

Wylie:
  • rin po che’i ri rab rnam par snang ba’i rgyal mtshan mar mye
Tibetan:
  • རིན་པོ་ཆེའི་རི་རབ་རྣམ་པར་སྣང་བའི་རྒྱལ་མཚན་མར་མྱེ།
Sanskrit:
  • maṇi­sumerūvirocana­dhvaja­pradīpā

A buddha realm in the western direction.

Located in 1 passage in the translation:

  • 1.­17
g.­717

Maṇi­sūrya­pratibhāsa­garbhā

Wylie:
  • rin po che nyi ma rab tu snang ba’i snying po
Tibetan:
  • རིན་པོ་ཆེ་ཉི་མ་རབ་ཏུ་སྣང་བའི་སྙིང་པོ།
Sanskrit:
  • maṇi­sūrya­pratibhāsa­garbhā

A buddha realm in the southwestern direction.

Located in 1 passage in the translation:

  • 1.­25
g.­718

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 41 passages in the translation:

  • s.­1
  • i.­1
  • i.­5
  • i.­13
  • i.­15
  • i.­22-23
  • i.­49
  • i.­67-68
  • i.­80
  • i.­93
  • i.­119-120
  • 1.­1
  • 2.­39
  • 3.­2
  • 3.­6
  • 3.­10
  • 3.­13
  • 30.­4
  • 34.­77
  • 54.­83
  • 54.­97
  • 54.­152
  • 54.­188
  • 54.­192
  • 54.­194
  • 54.­196
  • 54.­209
  • 54.­415-416
  • 54.­419
  • 56.­115
  • 56.­126
  • c.­6
  • n.­1254
  • n.­2041
  • n.­2231
  • g.­719
  • g.­1269
g.­719

Mañjuśrī Kumāra­bhūta

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

See “Mañjuśrī.”

Located in 38 passages in the translation:

  • 3.­1
  • 3.­3-5
  • 3.­11
  • 3.­13-16
  • 3.­20-30
  • 3.­36-37
  • 3.­39
  • 3.­77
  • 3.­80
  • 3.­91
  • 3.­95
  • 8.­9
  • 15.­7
  • 28.­18
  • 36.­140
  • 44.­42
  • 54.­201
  • 54.­417
  • 54.­419
  • 55.­1-3
g.­720

Mañjuśrīkīrti

Wylie:
  • ’jam dpal grags pa
Tibetan:
  • འཇམ་དཔལ་གྲགས་པ།
Sanskrit:
  • mañjuśrīkīrti

A disciple of Āryadeva.

Located in 1 passage in the translation:

  • c.­7
g.­721

mantra

Wylie:
  • sngags
Tibetan:
  • སྔགས།
Sanskrit:
  • mantra

Literally “an instrument of thought,” it is usually a brief verbal formula used with multiple repetitions, usually beginning with oṃ and in essence a salutation to a particular deity. It can also be used as a healing spell, which is the meaning here.

Located in 13 passages in the translation:

  • 1.­49
  • 19.­5
  • 30.­30
  • 47.­25
  • 54.­210
  • 54.­272-273
  • 54.­295
  • 54.­395
  • 54.­403
  • n.­109
  • n.­284
  • n.­1747
g.­722

māra

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

The deities ruled over by Māra, who attempted to prevent the Buddha’s enlightenment; they do not wish any being to escape from saṃsāra. Also, they are symbolic of the defects within a person that prevents enlightenment. These four personifications are devaputra māra (lha’i bu’i bdud) the “divine māra,” which is the distraction of pleasures; mṛtyumāra (’chi bdag gi bdud) the “māra of death”; skandhamāra (phung po’i bdud) the “māra of the aggregates,” which is the body; and kleśamāra (nyon mongs pa’i bdud) the “māra of the kleśas.”

Located in 61 passages in the translation:

  • 1.­33
  • 2.­36
  • 2.­54
  • 3.­17
  • 3.­42
  • 3.­49
  • 3.­68
  • 5.­2
  • 5.­12
  • 7.­9
  • 9.­13
  • 9.­29
  • 9.­37
  • 11.­1
  • 12.­7
  • 12.­10
  • 14.­25
  • 17.­17
  • 24.­18
  • 26.­5
  • 27.­9
  • 28.­2
  • 29.­7
  • 29.­10
  • 36.­10
  • 36.­15
  • 40.­92
  • 43.­7
  • 43.­14
  • 44.­8
  • 44.­70-71
  • 44.­75
  • 53.­19
  • 53.­23
  • 53.­39
  • 54.­10
  • 54.­12-13
  • 54.­49
  • 54.­116
  • 54.­127
  • 54.­199
  • 54.­203
  • 54.­207
  • 54.­218
  • 54.­226
  • 54.­269
  • 54.­280
  • 54.­284
  • 54.­318
  • 54.­352
  • 54.­410-411
  • 56.­109
  • 56.­123
  • n.­516
  • n.­1235
  • n.­1997
  • g.­723
  • g.­1297
g.­723

Māra

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

The deity that attempted to prevent the Buddha’s enlightenment, also one of the names of Kāma, the god of desire, in the Vedic tradition. Sometimes portrayed as the lord of the highest paradise in the desire realm, and the devas he rules are therefore all called “māras”; he does not wish any being to escape from that realm. He is also symbolic of the defects within a person that prevent enlightenment.

Located in 26 passages in the translation:

  • 1.­29
  • 8.­12
  • 9.­31
  • 12.­7
  • 12.­22
  • 16.­31-34
  • 34.­34
  • 36.­11
  • 36.­15
  • 37.­88
  • 40.­23
  • 41.­51
  • 41.­74
  • 43.­7
  • 44.­34
  • 44.­38
  • 53.­24
  • 54.­26
  • 54.­334
  • 54.­338
  • 56.­91
  • 56.­124
  • g.­722
g.­724

Māra­maṇḍala­nirghoṣa­svara

Wylie:
  • bdud kyi dkyil ’khor bcom zhing myed par byed pa’i sgra
Tibetan:
  • བདུད་ཀྱི་དཀྱིལ་འཁོར་བཅོམ་ཞིང་མྱེད་པར་བྱེད་པའི་སྒྲ།
Sanskrit:
  • māra­maṇḍala­nirghoṣa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­726

Maudgalyāyana

Wylie:
  • mo’u dgal gyi bu
Tibetan:
  • མོའུ་དགལ་གྱི་བུ།
Sanskrit:
  • maudgalyāyana

One of the two principal pupils of the Buddha, renowned for miraculous powers; he was assassinated during the Buddha’s lifetime.

Located in 2 passages in the translation:

  • 1.­35
  • n.­126
g.­727

Māyādevī

Wylie:
  • lha mo sgyu ma
Tibetan:
  • ལྷ་མོ་སྒྱུ་མ།
Sanskrit:
  • māyādevī

The queen who was the mother of Śākyamuni Buddha.

Located in 36 passages in the translation:

  • i.­5
  • i.­105
  • i.­108-109
  • 40.­159
  • 42.­58
  • 42.­60
  • 42.­62
  • 42.­64-65
  • 42.­67
  • 42.­69
  • 42.­71
  • 42.­73
  • 42.­75
  • 42.­77
  • 42.­79
  • 42.­83-84
  • 42.­94
  • 42.­100
  • 43.­255
  • 43.­298
  • 44.­1
  • 44.­21
  • 44.­32-34
  • 44.­38-40
  • 44.­42-43
  • 44.­68-69
  • 44.­80
g.­731

Megha­nirghoṣa­svara

Wylie:
  • sprin gyi dbyangs kyi sgra
Tibetan:
  • སྤྲིན་གྱི་དབྱངས་ཀྱི་སྒྲ།
Sanskrit:
  • megha­nirghoṣa­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­733

Meghaśrī

Wylie:
  • sprin gyi dpal
Tibetan:
  • སྤྲིན་གྱི་དཔལ།
Sanskrit:
  • meghaśrī

In chapter 4, the kalyāṇamitra bhikṣu in South India. In chapter 36, the name of a buddha in the distant past. In chapter 44, this is the name of a future buddha in this kalpa. BHS verse: Meghaśiri.

Located in 10 passages in the translation:

  • i.­68-69
  • 3.­94
  • 4.­1-3
  • 4.­5
  • 4.­37
  • 36.­93
  • 44.­63
g.­736

Meru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • meru

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 16 passages in the translation:

  • 1.­95
  • 3.­50
  • 10.­65
  • 12.­16
  • 34.­77
  • 37.­19
  • 38.­37
  • 39.­50
  • 54.­210
  • 56.­77
  • n.­2051
  • g.­111
  • g.­231
  • g.­270
  • g.­683
  • g.­1254
g.­738

Merudhvaja

Wylie:
  • ri rab rgyal mtshan
Tibetan:
  • རི་རབ་རྒྱལ་མཚན།
Sanskrit:
  • merudhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­745

methods of gathering pupils

Wylie:
  • bsdu ba’i dngos po
  • yongs su bsdu ba’i tshul
Tibetan:
  • བསྡུ་བའི་དངོས་པོ།
  • ཡོངས་སུ་བསྡུ་བའི་ཚུལ།
Sanskrit:
  • saṃgrahavastu

The four methods of attracting pupils are generosity, pleasant speech, beneficial conduct, and conduct that accords with the wishes of pupils.

Located in 18 passages in the translation:

  • 1.­51
  • 2.­29
  • 3.­61
  • 9.­1
  • 9.­8
  • 21.­32
  • 22.­52
  • 23.­9
  • 25.­14
  • 32.­8
  • 40.­7
  • 40.­15
  • 40.­162
  • 43.­294
  • 54.­210
  • 54.­348
  • 54.­408
  • n.­454
g.­749

Muktaka

Wylie:
  • btang brjod
Tibetan:
  • བཏང་བརྗོད།
Sanskrit:
  • muktaka

A merchant, the kalyāṇamitra of chapter 8.

Located in 13 passages in the translation:

  • i.­49
  • i.­51
  • i.­72-73
  • 7.­21
  • 8.­3
  • 8.­9-10
  • 8.­17
  • 8.­36
  • 9.­1
  • g.­1377
  • g.­1380
g.­750

Muktāsāra

Wylie:
  • gces pa gtong ba
Tibetan:
  • གཅེས་པ་གཏོང་བ།
Sanskrit:
  • muktāsāra

A goldsmith, the kalyāṇamitra of chapter 49.

Located in 6 passages in the translation:

  • i.­113-114
  • 48.­4
  • 49.­1
  • 49.­3
  • 49.­6
g.­751

Nābhigarbha

Wylie:
  • gtsug gi snying po
Tibetan:
  • གཙུག་གི་སྙིང་པོ།
Sanskrit:
  • nābhigarbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­752

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 91 passages in the translation:

  • 1.­25
  • 1.­113
  • 2.­26
  • 2.­38
  • 2.­54
  • 3.­1
  • 3.­22-23
  • 5.­7
  • 5.­15
  • 6.­4
  • 7.­6
  • 7.­11
  • 7.­13-15
  • 8.­12
  • 9.­11
  • 9.­31
  • 10.­13
  • 12.­17
  • 14.­5
  • 15.­2-3
  • 16.­38
  • 16.­41
  • 21.­44
  • 22.­8
  • 22.­13
  • 22.­28
  • 23.­7
  • 24.­5
  • 24.­7
  • 25.­10
  • 26.­5
  • 27.­4
  • 27.­18
  • 27.­48-49
  • 28.­13
  • 30.­18
  • 30.­31
  • 30.­40
  • 33.­3
  • 36.­24
  • 36.­34
  • 36.­67
  • 37.­5
  • 37.­8
  • 37.­95
  • 37.­120
  • 38.­19
  • 38.­65
  • 41.­61
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 44.­53
  • 53.­30
  • 54.­71
  • 54.­109
  • 54.­172
  • 54.­210
  • 54.­231
  • 54.­236
  • 54.­248
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • 54.­389
  • 54.­402
  • 56.­30
  • 56.­89
  • n.­440
  • n.­954-955
  • n.­1093
  • n.­1180
  • g.­37
  • g.­69
  • g.­482
  • g.­703
  • g.­758
  • g.­809
  • g.­955
  • g.­1148
  • g.­1356
  • g.­1511
g.­753

Nāgārjuna

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

The second- or third-century master whose teaching forms the basis of the Madhyamaka tradition.

Located in 4 passages in the translation:

  • c.­5-7
  • g.­124
g.­754

Nāgendracūḍa

Wylie:
  • klu’i dbang po’i gtsug phud
Tibetan:
  • ཀླུའི་དབང་པོའི་གཙུག་ཕུད།
Sanskrit:
  • nāgendracūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­755

Nāgeśvararāja

Wylie:
  • klu dbang gi rgyal po
Tibetan:
  • ཀླུ་དབང་གི་རྒྱལ་པོ།
Sanskrit:
  • nāgeśvararāja

A buddha in a southeastern realm.

Located in 1 passage in the translation:

  • 1.­23
g.­756

Nālayu

Wylie:
  • chu ba gtsang ma
Tibetan:
  • ཆུ་བ་གཙང་མ།
Sanskrit:
  • nālayu

A place in the south of India.

Located in 4 passages in the translation:

  • i.­75-76
  • 10.­66
  • 11.­1
g.­761

Nandika

Wylie:
  • mos pa
Tibetan:
  • མོས་པ།
Sanskrit:
  • nandika

One of the great śrāvakas present in Śrāvastī. Also called Vasunandi. In other sūtras translated as dga’ byed.

Located in 1 passage in the translation:

  • 1.­35
g.­762

Nārāyaṇa

Wylie:
  • mthu bo che
Tibetan:
  • མཐུ་བོ་ཆེ།
Sanskrit:
  • nārāyaṇa

An alternate name for Viṣṇu (khyab ’jug), which is also used for Brahmā and for Kṛṣṇa. The Sanskrit is variously interpreted as “the path of human beings” and “the son of man.” In Buddhist texts it is used for powerful beings such as Śakra. The usual Tibetan translation is sred med kyi bu, meaning “the son of Nāra,” with Nāra translated as “one without craving.” However, here it appears to be translated as mthu bo che (“great power”).

Located in 4 passages in the translation:

  • 11.­1
  • 12.­32
  • 54.­311
  • n.­705
g.­766

Ngorchen Könchok Lhundrup

Wylie:
  • ngor chen dkon mchog lhun grub
Tibetan:
  • ངོར་ཆེན་དཀོན་མཆོག་ལྷུན་གྲུབ།
Sanskrit:
  • —

(1497−1557). The tenth abbot of Ngor Monastery and a prominent master of the Sakya tradition who wrote a history of Buddhism.

Located in 4 passages in the translation:

  • i.­26
  • i.­32
  • n.­2233-2234
g.­767

night lotus

Wylie:
  • ku mu ta
Tibetan:
  • ཀུ་མུ་ཏ།
Sanskrit:
  • kumuda

Nymphaea pubescens. This night-blossoming water lily, which can be red, pink, or white, is not actually a lotus. It does not have the lotus’s distinctive pericarp. Nevertheless, it is commonly called the “night lotus.” It is also known as “hairy water lily,” because of the hairs on the stem and the underside of the leaves.

Located in 9 passages in the translation:

  • 11.­2
  • 21.­4
  • 21.­11
  • 22.­52
  • 27.­3
  • 28.­5
  • 43.­64
  • 54.­369
  • g.­943
g.­779

nirvāṇa

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

The Sanskrit means “extinguishment,” for the causes for saṃsāra are “extinguished.” The Tibetan means “the transcendence of suffering.”

Located in 31 passages in the translation:

  • 1.­58
  • 1.­76
  • 2.­36
  • 4.­6
  • 4.­25
  • 5.­2
  • 8.­12
  • 8.­34
  • 9.­16
  • 9.­27
  • 12.­22
  • 13.­11
  • 13.­15
  • 19.­24
  • 22.­49
  • 27.­49
  • 29.­4
  • 36.­13
  • 39.­29
  • 39.­33
  • 40.­174
  • 41.­132
  • 42.­126
  • 44.­49
  • 54.­204
  • 54.­357
  • 56.­82
  • 56.­106
  • n.­123
  • n.­296
  • n.­1350
g.­784

Padma­garbha (the bodhisattva)

Wylie:
  • pad+ma’i snying po
Tibetan:
  • པདྨའི་སྙིང་པོ།
Sanskrit:
  • padma­garbha

A bodhisattva in the presence of Śākyamuni at Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­790

Padma­śrī­garbha

Wylie:
  • pad+mo dpal gyi snying po
Tibetan:
  • པདྨོ་དཔལ་གྱི་སྙིང་པོ།
Sanskrit:
  • padma­śrī­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­800

Para­nirmita­vaśa­vartin

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

“Ruling Others’ Emanations.” The highest paradise in the desire realm, so named because the inhabitants have power over the emanations of others. Also called Vaśavartin.

Located in 10 passages in the translation:

  • i.­4
  • i.­46
  • 9.­31
  • 10.­13-14
  • 26.­5
  • 27.­13
  • g.­942
  • g.­1436
  • g.­1437
g.­811

perfections

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

The six perfections of generosity, conduct, patience, diligence, dhyāna, and wisdom.

Located in 66 passages in the translation:

  • 1.­5
  • 1.­29
  • 1.­33
  • 1.­37
  • 2.­31
  • 3.­11
  • 3.­16
  • 3.­19
  • 4.­36
  • 8.­5
  • 9.­13
  • 9.­21
  • 9.­31
  • 9.­45
  • 14.­12
  • 14.­14
  • 15.­16
  • 17.­12
  • 22.­46
  • 23.­9
  • 25.­1
  • 29.­7
  • 29.­10
  • 32.­13
  • 34.­41
  • 35.­1
  • 35.­17
  • 36.­5
  • 36.­17
  • 36.­137
  • 37.­70
  • 38.­17
  • 40.­20
  • 41.­16
  • 41.­33
  • 42.­5
  • 42.­47
  • 42.­59
  • 43.­29
  • 43.­51
  • 43.­174
  • 43.­181
  • 43.­289
  • 43.­291
  • 53.­15-16
  • 53.­18-19
  • 53.­24
  • 53.­40
  • 54.­12
  • 54.­95
  • 54.­199
  • 54.­207
  • 54.­210
  • 54.­264
  • 54.­332
  • 54.­341
  • 54.­348
  • 54.­356
  • 54.­360
  • 54.­378
  • 54.­408
  • 56.­90
  • n.­2000
  • n.­2126
g.­815

Potalaka

Wylie:
  • gru ’dzin
Tibetan:
  • གྲུ་འཛིན།
Sanskrit:
  • potalaka

A mountain in South India, presently known as Potikai, that was of great importance to both Tamil Buddhists and Śaivists (who saw it as the residence of Śiva, known as Lokeśvara). This is the first mention in a sūtra that has identified Avalokiteśvara with this mountain as his residence rather than the pure realm of Sukhāvatī. However, in this sūtra the verse appears to locate it in the ocean, while the prose appears to describe it on land. In Tibet and China, Potalaka was believed to be an island. In Tibet it is usually referred to by the shortened form Potala.

Located in 7 passages in the translation:

  • i.­10
  • i.­18
  • i.­95
  • 29.­19-20
  • 30.­1
  • g.­162
g.­818

Prabhāketu

Wylie:
  • ’od kyi dpal
Tibetan:
  • འོད་ཀྱི་དཔལ།
Sanskrit:
  • prabhāketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­823

Prabhāśrī

Wylie:
  • ’od kyi dpal
Tibetan:
  • འོད་ཀྱི་དཔལ།
Sanskrit:
  • prabhāśrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­836

Pramudita­nayana­jagad­virocanā

Wylie:
  • rab tu dga’ ba’i mig ’gro bar rnam par snang ba
Tibetan:
  • རབ་ཏུ་དགའ་བའི་མིག་འགྲོ་བར་རྣམ་པར་སྣང་བ།
Sanskrit:
  • pramudita­nayana­jagad­virocanā

A night goddess. Also called Jyotirarci­nayanā.

Located in 21 passages in the translation:

  • i.­100-101
  • 35.­19
  • 36.­1-4
  • 36.­17
  • 36.­32
  • 36.­34-35
  • 36.­41-42
  • 36.­53-54
  • 36.­145
  • 37.­1
  • 37.­4
  • n.­1435
  • g.­176
  • g.­587
g.­847

Praśanta­ruta­sāgara­vatī

Wylie:
  • sgra rgya mtsho rab tu zhi ba dang ldan pa
Tibetan:
  • སྒྲ་རྒྱ་མཚོ་རབ་ཏུ་ཞི་བ་དང་ལྡན་པ།
Sanskrit:
  • praśanta­ruta­sāgara­vatī

A night goddess.

Located in 15 passages in the translation:

  • i.­102-103
  • 37.­112
  • 37.­161
  • 38.­1-2
  • 38.­4
  • 38.­47
  • 38.­79
  • 38.­92
  • 38.­103
  • 39.­1
  • g.­574
  • g.­866
  • g.­867
g.­848

Praśānta­svara

Wylie:
  • rab tu zhi ba’i sgra
Tibetan:
  • རབ་ཏུ་ཞི་བའི་སྒྲ།
Sanskrit:
  • praśānta­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­850

pratyeka­buddha

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

Definition from the 84000 Glossary of Terms:

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

Located in 76 passages in the translation:

  • i.­81
  • i.­108
  • 1.­27
  • 1.­39
  • 1.­58
  • 1.­67
  • 1.­116
  • 3.­17
  • 9.­14
  • 13.­15
  • 16.­28-29
  • 16.­37
  • 22.­32
  • 22.­44
  • 25.­5
  • 26.­6
  • 27.­9
  • 29.­14
  • 34.­5
  • 36.­13
  • 36.­28
  • 36.­38
  • 37.­8
  • 37.­29
  • 37.­35
  • 37.­70
  • 38.­7
  • 40.­23
  • 43.­30
  • 43.­51
  • 43.­63
  • 53.­10
  • 53.­23
  • 54.­5
  • 54.­12-13
  • 54.­199
  • 54.­210
  • 54.­222
  • 54.­228
  • 54.­241
  • 54.­243
  • 54.­245
  • 54.­250
  • 54.­253
  • 54.­255
  • 54.­262
  • 54.­264-267
  • 54.­270
  • 54.­275
  • 54.­277-279
  • 54.­282
  • 54.­289-290
  • 54.­292-293
  • 54.­305
  • 54.­311-313
  • 54.­339
  • 54.­347
  • 54.­357
  • 54.­361
  • 54.­369
  • 54.­377
  • 56.­80
  • n.­2210
  • g.­851
  • g.­1061
g.­852

Pravaraśrī

Wylie:
  • mchog gi dpal
Tibetan:
  • མཆོག་གི་དཔལ།
Sanskrit:
  • pravaraśrī

In chapter 1 the name of a bodhisattva in the presence of Śākyamuni at Śrāvastī. In chapter 44 the name of one of the future buddhas in this kalpa.

Located in 2 passages in the translation:

  • 1.­1
  • 44.­63
g.­853

Pravarendra­rāja

Wylie:
  • mchog gi dbang po’i rgyal po
Tibetan:
  • མཆོག་གི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • pravarendra­rāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­855

predisposition

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

A tendency toward certain actions and thoughts as the result of a lasting impression on one’s being from previous lives.

Located in 10 passages in the translation:

  • 1.­2
  • 2.­54
  • 8.­1
  • 8.­13
  • 10.­63
  • 43.­12
  • 53.­19
  • 54.­210
  • 54.­268
  • n.­264
g.­856

preta

Wylie:
  • yi dwags
Tibetan:
  • ཡི་དྭགས།
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 22 passages in the translation:

  • i.­41
  • 1.­46
  • 2.­54
  • 3.­1
  • 3.­44
  • 10.­13
  • 15.­8
  • 16.­37
  • 26.­5
  • 30.­33
  • 34.­68
  • 40.­102
  • 40.­111
  • 54.­336
  • 54.­361
  • 54.­384
  • n.­267
  • n.­414
  • n.­510
  • g.­433
  • g.­1331
  • g.­1536
g.­859

Puṇya­ketu

Wylie:
  • bsod nams dpal
Tibetan:
  • བསོད་ནམས་དཔལ།
Sanskrit:
  • puṇya­ketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­861

Puṇya­parvata­tejas

Wylie:
  • bsod nams ri bo’i gzi brjid
Tibetan:
  • བསོད་ནམས་རི་བོའི་གཟི་བརྗིད།
Sanskrit:
  • puṇya­parvata­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­870

Puṇya­sumerūdgata

Wylie:
  • bsod nams ri bos ’phags pa
Tibetan:
  • བསོད་ནམས་རི་བོས་འཕགས་པ།
Sanskrit:
  • puṇya­sumerūdgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­871

Pūrṇa Maitrāyaṇī­putra

Wylie:
  • byams gang gi bu
Tibetan:
  • བྱམས་གང་གི་བུ།
Sanskrit:
  • pūrṇa maitrāyaṇī­putra

One of the ten principal students of the Buddha, he was the greatest in his ability to teach the Dharma. The name has not been translated correctly in this instance; in the translations of other sūtras it is byams ma’i bu gang po.

Located in 1 passage in the translation:

  • 1.­35
g.­872

Pūrva­praṇidhāna­saṃcodana­svara

Wylie:
  • sngon gyi smon lam yongs su bskul ba’i sgra
Tibetan:
  • སྔོན་གྱི་སྨོན་ལམ་ཡོངས་སུ་བསྐུལ་བའི་སྒྲ།
Sanskrit:
  • pūrva­praṇidhāna­saṃcodana­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­876

quintillion

Wylie:
  • bye ba khrag khrig brgya stong phrag
Tibetan:
  • བྱེ་བ་ཁྲག་ཁྲིག་བརྒྱ་སྟོང་ཕྲག
Sanskrit:
  • koṭi­nayuta­śata­sahasra

Quintillion (a million million million) is here derived from the classical meaning of nayuta as a million. The Tibetan gives nayuta a value of a hundred thousand million, so that the entire number would mean a hundred thousand quintillion.

Located in 52 passages in the translation:

  • 1.­47
  • 1.­54
  • 1.­150
  • 3.­23
  • 4.­8
  • 4.­10
  • 6.­19
  • 7.­18
  • 9.­17
  • 10.­13
  • 10.­22
  • 10.­32
  • 11.­14
  • 14.­11
  • 16.­24
  • 16.­28
  • 16.­32
  • 16.­34
  • 21.­19
  • 21.­24
  • 21.­46
  • 21.­56
  • 26.­6
  • 33.­3
  • 36.­56-57
  • 36.­76
  • 36.­120
  • 37.­37
  • 37.­39
  • 37.­43
  • 37.­50
  • 39.­26
  • 40.­79
  • 40.­85
  • 40.­89
  • 41.­19
  • 42.­77
  • 42.­92
  • 42.­94
  • 42.­105
  • 42.­129
  • 43.­102
  • 45.­6
  • 53.­39
  • 54.­161
  • 54.­207
  • 54.­378
  • 54.­389
  • 54.­417
  • 56.­59
  • n.­1381
g.­883

Ralpachen

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

A king of Tibet, born circa 806, who reigned from 815 to 838. His formal name was Tritsuk Detsen (khri gtsug lde btsan).

Located in 3 passages in the translation:

  • i.­24
  • g.­552
  • g.­1281
g.­884

Rāmāvarānta

Wylie:
  • mi mo gya nom mchog
Tibetan:
  • མི་མོ་གྱ་ནོམ་མཆོག
Sanskrit:
  • rāmāvarānta

A land in South India.

Located in 4 passages in the translation:

  • i.­68-69
  • 3.­94
  • 4.­1
g.­895

Ratnabuddhi

Wylie:
  • rin po che’i blo
Tibetan:
  • རིན་པོ་ཆེའི་བློ།
Sanskrit:
  • ratnabuddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­900

Ratnadhvaja

Wylie:
  • rin chen rgyal mtshan
Tibetan:
  • རིན་ཆེན་རྒྱལ་མཚན།
Sanskrit:
  • ratnadhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­902

Ratnagarbha

Wylie:
  • rin po che’i snying po
Tibetan:
  • རིན་པོ་ཆེའི་སྙིང་པོ།
Sanskrit:
  • ratnagarbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­914

Ratnanetra (the bodhisattva)

Wylie:
  • rin po che’i myig
Tibetan:
  • རིན་པོ་ཆེའི་མྱིག
Sanskrit:
  • ratnanetra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­919

Ratnaprabha

Wylie:
  • rin po che’i ’od
  • rin chen ’od
Tibetan:
  • རིན་པོ་ཆེའི་འོད།
  • རིན་ཆེན་འོད།
Sanskrit:
  • ratnaprabha

A bodhisattva present in Śrāvastī (translated as rin po che’i ’od), and also the name of the forty-second buddha in a kalpa in the distant past (translated as rin chen ’od).

Located in 2 passages in the translation:

  • 1.­1
  • 37.­143
g.­933

Ratnaśrī

Wylie:
  • rin po che’i dpal
Tibetan:
  • རིན་པོ་ཆེའི་དཔལ།
Sanskrit:
  • ratnaśrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­938

Ratnatejas

Wylie:
  • rin chen gzi brjid
Tibetan:
  • རིན་ཆེན་གཟི་བརྗིད།
Sanskrit:
  • ratnatejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­940

Ratna­vastrāvabhāsa­dhvajā

Wylie:
  • rin po che’i gos yongs su snang ba
Tibetan:
  • རིན་པོ་ཆེའི་གོས་ཡོངས་སུ་སྣང་བ།
Sanskrit:
  • ratna­vastrāvabhāsa­dhvajā

A buddha realm in the northern direction.

Located in 1 passage in the translation:

  • 1.­19
g.­941

Ratnavyūha

Wylie:
  • rin po che’i rgyan
Tibetan:
  • རིན་པོ་ཆེའི་རྒྱན།
Sanskrit:
  • ratnavyūha

A city in South India.

Located in 4 passages in the translation:

  • i.­93
  • 27.­54
  • 28.­1
  • g.­1442
g.­942

realm of desire

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

The worlds where beings are reborn through their karma, from the hells up to the Para­nirmita­vaśa­vartin paradise.

Located in 10 passages in the translation:

  • i.­4
  • i.­46
  • 10.­63
  • 12.­26
  • 24.­18
  • 54.­231
  • 54.­415
  • n.­1062
  • g.­445
  • g.­1235
g.­943

red lotus

Wylie:
  • pad mo
  • pad+mo
  • pad ma
  • pad+ma
Tibetan:
  • པད་མོ།
  • པདྨོ།
  • པད་མ།
  • པདྨ།
Sanskrit:
  • nalinī
  • padma

Nelumbo nucifera. The true lotus that has a central pericarp, while the “night lotus” and the “blue lotus” are actually lilies. Padma or nalinī refers to the red variety of the lotus, while the white lotus is called puṇḍarīka.

Located in 7 passages in the translation:

  • 11.­2
  • 21.­4
  • 28.­5
  • 43.­64
  • 54.­369
  • g.­659
  • g.­1532
g.­944

retention

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

According to context this term can also mean sentences or phrases for recitation that are said to hold the essence of a teaching or meaning. This term is also rendered in this translation as “dhāraṇī.”

Located in 60 passages in the translation:

  • i.­72-73
  • i.­104
  • 2.­36
  • 3.­59
  • 3.­64
  • 3.­73
  • 4.­7
  • 5.­14
  • 7.­3
  • 7.­13
  • 7.­20
  • 8.­1
  • 8.­9
  • 8.­14
  • 9.­49
  • 10.­15
  • 10.­29
  • 11.­13
  • 13.­14-15
  • 14.­19
  • 18.­7-8
  • 20.­31
  • 22.­2
  • 22.­25
  • 22.­30
  • 22.­46-47
  • 22.­51
  • 23.­8
  • 24.­2
  • 28.­1
  • 32.­1
  • 34.­35
  • 36.­130
  • 38.­75
  • 39.­12-13
  • 39.­32
  • 39.­34
  • 39.­41-42
  • 39.­56
  • 41.­5
  • 41.­80
  • 41.­97
  • 43.­60
  • 53.­19
  • 53.­22
  • 53.­40
  • 54.­40
  • 54.­199
  • 54.­348
  • 55.­3
  • n.­790-791
  • n.­1536
  • g.­287
g.­945

Revata

Wylie:
  • nam ’gru
Tibetan:
  • ནམ་འགྲུ།
Sanskrit:
  • revata

A śrāvaka, the youngest brother of Śāriputra. Also known as Khadiravanīya. Elsewhere translated as nam gru.

Located in 1 passage in the translation:

  • 1.­35
g.­947

Roruka

Wylie:
  • ri dags gnas
Tibetan:
  • རི་དགས་གནས།
Sanskrit:
  • roruka

A town in South India.

Located in 3 passages in the translation:

  • i.­115
  • 50.­4
  • 51.­1
g.­949

Ṛṣabhendrarāja

Wylie:
  • khyu mchog gi dbang po’i rgyal po
Tibetan:
  • ཁྱུ་མཆོག་གི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • ṛṣabhendrarāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­950

ṛṣi

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi

“Sage.” An ancient Indian spiritual title, especially for divinely inspired individuals credited with creating the foundations for all Indian culture.

Located in 30 passages in the translation:

  • i.­7
  • i.­9
  • i.­75-76
  • 1.­115
  • 9.­9
  • 9.­38
  • 10.­66
  • 11.­2-5
  • 11.­7
  • 11.­9-12
  • 11.­15-17
  • 11.­19
  • 14.­2
  • 20.­17
  • 30.­17
  • 36.­28
  • 37.­122
  • 40.­31
  • 43.­318
  • 54.­377
  • g.­190
g.­953

Rucira­dhvaja

Wylie:
  • mdzes pa’i rgyal mtshan
Tibetan:
  • མཛེས་པའི་རྒྱལ་མཚན།
Sanskrit:
  • rucira­dhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­959

Sāgara­ghoṣa

Wylie:
  • rgya mtsho’i dbyangs
Tibetan:
  • རྒྱ་མཚོའི་དབྱངས།
Sanskrit:
  • sāgara­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­961

Sāgara­megha

Wylie:
  • rgya mtsho’i sprin
Tibetan:
  • རྒྱ་མཚོའི་སྤྲིན།
Sanskrit:
  • sāgara­megha

A bhikṣu, the kalyāṇamitra of chapter 5.

Located in 7 passages in the translation:

  • i.­1
  • i.­69-70
  • 4.­35
  • 5.­2-3
  • 5.­19
g.­963

Sāgara­nigarjita­svara

Wylie:
  • rgya mtsho’i ’brug gi sgra
Tibetan:
  • རྒྱ་མཚོའི་འབྲུག་གི་སྒྲ།
Sanskrit:
  • sāgara­nigarjita­svara

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­965

Sāgara­tīra

Wylie:
  • rgya mtsho’i ngogs
Tibetan:
  • རྒྱ་མཚོའི་ངོགས།
Sanskrit:
  • sāgara­tīra

An area in the Laṅka region of South India.

Located in 3 passages in the translation:

  • i.­70
  • 5.­18
  • 6.­1
g.­966

sage

Wylie:
  • thub pa
Tibetan:
  • ཐུབ་པ།
Sanskrit:
  • muni

A title that, like buddha, is given to those who have attained realization through their own contemplation and not by divine revelation.

Located in 14 passages in the translation:

  • 1.­84
  • 1.­152-153
  • 1.­159
  • 40.­32
  • 41.­102
  • 41.­115
  • 41.­121
  • 43.­198
  • 43.­302-303
  • n.­150
  • n.­1578
  • n.­1816
g.­967

Sahā

Wylie:
  • mi mjed
Tibetan:
  • མི་མཇེད།
Sanskrit:
  • sahā

Indian Buddhist name for either the four-continent world in which the Buddha Śākyamuni appeared, or a universe of a thousand million such worlds. The White Lotus of Compassion Sūtra (Toh 111, Mahā­karuṇā­puṇḍarīka­sūtra) describes it as a world of ordinary beings in which the kleśas and so on are “powerful” (Sanskrit sahas), hence the name. The Tibetan translation mi mjed (literally “no suffering”) is usually defined as meaning “endurance,” because beings there are able to endure suffering.

Located in 25 passages in the translation:

  • i.­103
  • 1.­14-15
  • 1.­17
  • 1.­19
  • 1.­21
  • 1.­23
  • 1.­25
  • 1.­27
  • 1.­29
  • 1.­31
  • 30.­39
  • 38.­67
  • 38.­77
  • 40.­3
  • 42.­103
  • 43.­52-56
  • 56.­32
  • 56.­45
  • g.­637
  • g.­822
g.­970

Śailendra­rāja

Wylie:
  • ri’i dbang po’i rgyal po
Tibetan:
  • རིའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • śailendra­rāja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­971

Śailendra­rāja­saṃghaṭṭana­ghoṣa

Wylie:
  • ri dbang rgyal po ’thab pa’i dbyangs
Tibetan:
  • རི་དབང་རྒྱལ་པོ་འཐབ་པའི་དབྱངས།
Sanskrit:
  • śailendra­rāja­saṃghaṭṭana­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­973

Śakra

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

Also commonly known as Indra, he is the deity, called “lord of the devas,” who dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation is based on an etymology that śakra is an abbreviation of śata-kratu: one who has performed a hundred sacrifices. The highest Vedic sacrifice was the horse sacrifice, and there is a tradition that he became the lord of the gods through performing them.

Located in 35 passages in the translation:

  • 1.­47
  • 3.­50
  • 9.­31
  • 10.­8
  • 10.­65
  • 12.­15
  • 14.­5
  • 16.­8
  • 21.­45
  • 27.­17
  • 30.­40
  • 36.­22
  • 40.­83
  • 40.­89
  • 41.­85
  • 44.­57
  • 54.­71
  • 54.­90
  • 54.­232
  • 54.­284
  • 54.­334
  • 54.­338
  • 54.­347
  • 54.­352
  • 54.­369
  • 54.­373
  • n.­543
  • g.­36
  • g.­111
  • g.­279
  • g.­522
  • g.­762
  • g.­1338
  • g.­1415
  • g.­1533
g.­974

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 14 passages in the translation:

  • 1.­78
  • 1.­109
  • 1.­159
  • 42.­131
  • 43.­27-28
  • 43.­30-31
  • 43.­36
  • 43.­49
  • 43.­64
  • 43.­256
  • 43.­299
  • 43.­331
g.­979

samādhi

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

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

Located in 255 passages in the translation:

  • i.­66-67
  • i.­74
  • i.­77
  • i.­86-88
  • i.­94
  • i.­102-103
  • i.­108-109
  • i.­113
  • i.­119
  • 1.­3
  • 1.­5-6
  • 1.­14
  • 1.­36
  • 1.­41
  • 1.­44
  • 1.­48-49
  • 1.­51
  • 1.­53-55
  • 1.­58
  • 1.­69
  • 2.­1
  • 2.­12-13
  • 2.­24
  • 2.­26-28
  • 2.­31-36
  • 2.­53-54
  • 3.­16
  • 3.­18-19
  • 3.­50
  • 3.­60
  • 3.­63
  • 5.­1
  • 5.­4
  • 7.­3
  • 8.­2
  • 8.­5
  • 8.­7
  • 8.­9-10
  • 8.­16-17
  • 8.­34
  • 9.­1
  • 9.­3
  • 9.­44-49
  • 9.­51-52
  • 10.­15
  • 10.­29
  • 11.­13
  • 11.­17
  • 12.­1
  • 12.­8
  • 12.­30
  • 13.­15
  • 14.­13-14
  • 14.­21
  • 15.­16
  • 18.­7-8
  • 18.­19
  • 20.­31
  • 21.­3
  • 21.­33-36
  • 21.­56-59
  • 22.­1-2
  • 22.­5
  • 22.­7
  • 22.­25-26
  • 22.­30
  • 22.­40
  • 22.­46-51
  • 23.­6
  • 23.­18
  • 24.­1-2
  • 24.­12
  • 25.­5
  • 26.­1-2
  • 27.­29-37
  • 27.­39
  • 27.­48
  • 28.­14
  • 29.­5-6
  • 29.­18
  • 30.­4
  • 30.­16
  • 32.­1
  • 33.­7
  • 34.­1
  • 34.­3
  • 34.­8
  • 34.­72
  • 34.­74
  • 35.­2
  • 35.­5
  • 35.­12
  • 36.­4
  • 36.­11-12
  • 36.­17
  • 36.­32
  • 36.­49
  • 36.­130
  • 37.­1
  • 37.­3
  • 37.­9
  • 37.­26
  • 37.­70
  • 37.­101-102
  • 38.­9
  • 38.­54
  • 38.­56-64
  • 38.­68-70
  • 38.­75
  • 39.­32
  • 39.­34
  • 39.­56
  • 40.­170
  • 41.­5
  • 41.­80
  • 41.­97
  • 41.­135
  • 42.­18
  • 42.­24
  • 42.­27
  • 42.­33
  • 42.­50
  • 42.­97
  • 43.­6
  • 43.­43
  • 43.­49-51
  • 43.­60
  • 43.­62-64
  • 43.­224-230
  • 43.­243
  • 43.­258
  • 43.­278
  • 43.­280
  • 43.­282
  • 43.­321
  • 43.­324
  • 44.­6
  • 44.­25-26
  • 44.­28
  • 44.­41-42
  • 48.­2
  • 53.­19
  • 53.­40
  • 54.­8
  • 54.­40
  • 54.­53
  • 54.­56
  • 54.­107
  • 54.­144
  • 54.­199
  • 54.­210
  • 54.­253
  • 54.­331
  • 54.­341
  • 54.­345-346
  • 54.­348
  • 54.­360
  • 54.­397
  • 55.­3
  • 56.­44
  • 56.­98
  • 56.­108
  • n.­234
  • n.­432
  • n.­1060
  • n.­1203
  • n.­1345
  • n.­1377
  • n.­1440
  • n.­1514
  • n.­1705
  • g.­146
  • g.­173
  • g.­434
  • g.­653
  • g.­1042
  • g.­1325
g.­982

Samanta­bhadra

Wylie:
  • kun tu bzang po
Tibetan:
  • ཀུན་ཏུ་བཟང་པོ།
Sanskrit:
  • samanta­bhadra

Presently classed as one of the eight principal bodhisattvas, he is distinct from the primordial buddha with the same name in the Tibetan Nyingma tradition. He is prominent in the Gaṇḍa­vyūha, and also in The White Lotus of the Good Dharma (Toh 113, Saddharma­puṇḍarīka) and The White Lotus of Compassion Sūtra (Toh 111, Mahā­karuṇā­puṇḍarīka­sūtra).

Located in 72 passages in the translation:

  • s.­1
  • i.­5-6
  • i.­13
  • i.­22
  • i.­64
  • i.­67
  • i.­102
  • i.­104
  • i.­121
  • 1.­1
  • 2.­1
  • 2.­13
  • 2.­44
  • 36.­140
  • 37.­73
  • 37.­75-76
  • 37.­78-79
  • 37.­98-99
  • 37.­109-110
  • 37.­113
  • 39.­33
  • 56.­1-6
  • 56.­26-27
  • 56.­29-30
  • 56.­32
  • 56.­34-37
  • 56.­41-48
  • 56.­65
  • 56.­67-71
  • 56.­113
  • 56.­121
  • 56.­126
  • n.­62
  • n.­187
  • n.­259
  • n.­286
  • n.­1427
  • n.­1473
  • n.­1491
  • n.­1631
  • n.­2185
  • n.­2191
  • n.­2193
  • n.­2196
  • n.­2229
  • n.­2231
g.­985

Samanta­darśana­netra

Wylie:
  • kun nas lta ba’i myig
Tibetan:
  • ཀུན་ནས་ལྟ་བའི་མྱིག
Sanskrit:
  • samanta­darśana­netra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­986

Samanta­dharma­dhātu­gagana­pratibhāsa­mukuṭa

Wylie:
  • chos kyi dbyings nam mkha’ kun nas snang ba’i cod pan
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་ནམ་མཁའ་ཀུན་ནས་སྣང་བའི་ཅོད་པན།
Sanskrit:
  • samanta­dharma­dhātu­gagana­pratibhāsa­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­990

Samanta­gambhīra­śrī­vimala­prabhā

Wylie:
  • kun tu zab pa’i dpal dri ma med pa’i ’od
Tibetan:
  • ཀུན་ཏུ་ཟབ་པའི་དཔལ་དྲི་མ་མེད་པའི་འོད།
Sanskrit:
  • samanta­gambhīra­śrī­vimala­prabhā

A night goddess at the bodhimaṇḍa, the kalyāṇamitra of chapter 35.

Located in 6 passages in the translation:

  • i.­99-100
  • 34.­75
  • 35.­1
  • 35.­20
  • 35.­34
g.­998

Samanta­jñāna­maṇḍala­pratibhāsa­nirghoṣa

Wylie:
  • ye shes kyi dkyil ’khor kun tu snang ba’i dbyangs
Tibetan:
  • ཡེ་ཤེས་ཀྱི་དཀྱིལ་འཁོར་ཀུན་ཏུ་སྣང་བའི་དབྱངས།
Sanskrit:
  • samanta­jñāna­maṇḍala­pratibhāsa­nirghoṣa

A buddha in a realm in the upward direction.

Located in 1 passage in the translation:

  • 1.­31
g.­1010

Samanta­prabha­śrī­tejas

Wylie:
  • kun nas ’od dpal gzi brjid
Tibetan:
  • ཀུན་ནས་འོད་དཔལ་གཟི་བརྗིད།
Sanskrit:
  • samanta­prabha­śrī­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1018

Samanta­sattva­trāṇojaḥ­śrī

Wylie:
  • sems can kun tu skyong ba’i gzi brjid dpal
Tibetan:
  • སེམས་ཅན་ཀུན་ཏུ་སྐྱོང་བའི་གཟི་བརྗིད་དཔལ།
Sanskrit:
  • samanta­sattva­trāṇojaḥ­śrī

A night goddess.

Located in 18 passages in the translation:

  • i.­101-102
  • 36.­144
  • 37.­1-2
  • 37.­4
  • 37.­6
  • 37.­11-14
  • 37.­34-35
  • 37.­130
  • 37.­162
  • 38.­1
  • n.­1434
  • n.­1438
g.­1021

Samanta­śrī­samudgata­tejorāja

Wylie:
  • dpal kun nas ’phags pa’i gzi brjid rgyal po
  • dpal kun nas ’phags pa’i gzi brjid
Tibetan:
  • དཔལ་ཀུན་ནས་འཕགས་པའི་གཟི་བརྗིད་རྒྱལ་པོ།
  • དཔལ་ཀུན་ནས་འཕགས་པའི་གཟི་བརྗིད།
Sanskrit:
  • samanta­śrī­samudgata­tejorāja
  • samanta­śrī­samudgata­rāja

A bodhisattva from a western realm.

Located in 3 passages in the translation:

  • i.­66
  • 1.­17
  • 1.­81
g.­1022

Samanta­śrī­tejas

Wylie:
  • kun nas dpal gyi gzi brjid
Tibetan:
  • ཀུན་ནས་དཔལ་གྱི་གཟི་བརྗིད།
Sanskrit:
  • samanta­śrī­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1029

Samantāvabhāsa­ketu

Wylie:
  • kun nas snang ba’i dpal
Tibetan:
  • ཀུན་ནས་སྣང་བའི་དཔལ།
Sanskrit:
  • samantāvabhāsa­ketu

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1031

Samantāvabhāsa­śrī­garbha­rāja

Wylie:
  • dpal gyi snying po kun nas snang ba’i rgyal po
Tibetan:
  • དཔལ་གྱི་སྙིང་པོ་ཀུན་ནས་སྣང་བའི་རྒྱལ་པོ།
Sanskrit:
  • samantāvabhāsa­śrī­garbha­rāja

A buddha in a southern realm.

Located in 1 passage in the translation:

  • 1.­15
g.­1032

Samantāvabhāsodgata

Wylie:
  • kun tu snang bas ’phags pa
Tibetan:
  • ཀུན་ཏུ་སྣང་བས་འཕགས་པ།
Sanskrit:
  • samantāvabhāsodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1034

Samanta­vairocana­mukuṭa

Wylie:
  • kun nas rnam par snang ba’i cod pan
Tibetan:
  • ཀུན་ནས་རྣམ་པར་སྣང་བའི་ཅོད་པན།
Sanskrit:
  • samanta­vairocana­mukuṭa

 A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1035

Samanta­vairocana­śrī­meru­rāja

Wylie:
  • dpal gyi ri bo kun nas rnam par snang ba’i rgyal po
Tibetan:
  • དཔལ་གྱི་རི་བོ་ཀུན་ནས་རྣམ་པར་སྣང་བའི་རྒྱལ་པོ།
Sanskrit:
  • samanta­vairocana­śrī­meru­rāja

A buddha in a northwestern realm.

Located in 1 passage in the translation:

  • 1.­27
g.­1036

Samantāvaloka­buddhi

Wylie:
  • kun tu snang ba’i blo
Tibetan:
  • ཀུན་ཏུ་སྣང་བའི་བློ།
Sanskrit:
  • samantāvaloka­buddhi

A bodhisattva present in Śrāvastī. 

Located in 1 passage in the translation:

  • 1.­1
g.­1042

samāpatti

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

One of the synonyms for the meditative state. The Tibetan translation interpreted it as sama-āpatti, which brings in the idea of “equal,” or “level,” whereas it may be intended as sam-āpatti, with a meaning similar to “samādhi” or “concentration,” but also to “completion.”

Located in 10 passages in the translation:

  • 36.­11
  • 43.­6
  • 43.­60
  • 44.­6
  • 54.­8
  • 54.­13
  • 54.­341
  • 54.­348
  • 54.­391
  • g.­1325
g.­1056

Samudgataśrī

Wylie:
  • kun tu ’phags pa’i dpal
Tibetan:
  • ཀུན་ཏུ་འཕགས་པའི་དཔལ།
Sanskrit:
  • samudgataśrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1062

saṅgha

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 19 passages in the translation:

  • 2.­5
  • 9.­10
  • 10.­23
  • 12.­22
  • 12.­24
  • 18.­15
  • 32.­9
  • 34.­34
  • 34.­66
  • 35.­14
  • 38.­7
  • 54.­130
  • 54.­200
  • 54.­377
  • n.­1311
  • n.­2045
  • g.­23
  • g.­299
  • g.­605
g.­1070

Śāntendrarāja

Wylie:
  • zhi ba’i dbang po’i rgyal po
Tibetan:
  • ཞི་བའི་དབང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • śāntendrarāja

A bodhisattva present in Śrāvastī. 

Located in 1 passage in the translation:

  • 1.­1
g.­1072

Śānti­prabha

Wylie:
  • zhi ba’i ’od
Tibetan:
  • ཞི་བའི་འོད།
Sanskrit:
  • śānti­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1075

Sarasvatī

Wylie:
  • dbyangs dang ldan pa
Tibetan:
  • དབྱངས་དང་ལྡན་པ།
Sanskrit:
  • sarasvatī

The Indian goddess of eloquence and music. Also translated elsewhere as dbyangs can.

Located in 4 passages in the translation:

  • i.­72
  • 7.­13
  • 7.­20
  • 8.­1
g.­1078

Śāriputra

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

“The son of Śāri,” the Buddha’s principal pupil, who passed away before the Buddha.

Located in 21 passages in the translation:

  • i.­68
  • 1.­35
  • 3.­3-6
  • 3.­10-11
  • 3.­13
  • n.­126
  • g.­220
  • g.­276
  • g.­523
  • g.­686
  • g.­689
  • g.­843
  • g.­862
  • g.­945
  • g.­956
  • g.­1454
  • g.­1518
g.­1082

Sarva­buddha­nirmāṇa­pratibhāsa­cūḍa

Wylie:
  • sangs rgyas thams cad kyi sprul pa snang ba’i gtsug phud
Tibetan:
  • སངས་རྒྱས་ཐམས་ཅད་ཀྱི་སྤྲུལ་པ་སྣང་བའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­buddha­nirmāṇa­pratibhāsa­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1083

Sarva­buddha­saṃbhūta­garbha­maṇi­mukuṭa

Wylie:
  • sangs rgyas thams cad yang dag par ’byung ba’i snying po
Tibetan:
  • སངས་རྒྱས་ཐམས་ཅད་ཡང་དག་པར་འབྱུང་བའི་སྙིང་པོ།
Sanskrit:
  • sarva­buddha­saṃbhūta­garbha­maṇi­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1085

Sarva­dharma­dhātu­sāgara­nigarjita­ghoṣa

Wylie:
  • chos rgya mtsho thams cad rab tu sgrog pa’i dbyangs
Tibetan:
  • ཆོས་རྒྱ་མཚོ་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་དབྱངས།
Sanskrit:
  • sarva­dharma­dhātu­sāgara­nigarjita­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1086

Sarva­dharma­dhātu­spharaṇa­ghoṣa

Wylie:
  • chos kyi dbyings kun tu rgyas pa’i dbyangs
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་ཀུན་ཏུ་རྒྱས་པའི་དབྱངས།
Sanskrit:
  • sarva­dharma­dhātu­spharaṇa­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1104

Sarva­jagad­duḥkha­praśāntyāśvāsana­ghoṣa

Wylie:
  • ’gro ba thams cad sdug bsngal rab tu zhi bar bya ba’i dbugs ’byin pa’i dbyangs
Tibetan:
  • འགྲོ་བ་ཐམས་ཅད་སྡུག་བསྔལ་རབ་ཏུ་ཞི་བར་བྱ་བའི་དབུགས་འབྱིན་པའི་དབྱངས།
Sanskrit:
  • sarva­jagad­duḥkha­praśāntyāśvāsana­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1105

Sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā

Wylie:
  • ’gro ba thams cad bsrung ba’i smon lam la brtson pa’i ’od
Tibetan:
  • འགྲོ་བ་ཐམས་ཅད་བསྲུང་བའི་སྨོན་ལམ་ལ་བརྩོན་པའི་འོད།
Sanskrit:
  • sarva­jagad­rakṣā­praṇidhāna­vīrya­prabhā

A night goddess at the bodhimaṇḍa.

Located in 15 passages in the translation:

  • i.­105-106
  • 40.­178
  • 41.­1-2
  • 41.­4
  • 41.­6-8
  • 41.­20-21
  • 41.­99
  • 41.­137
  • 42.­1
  • n.­1630
g.­1107

Sarvākāśa­talāsaṃbheda­vijñapti­maṇi­ratna­vibhūṣita­cūḍa

Wylie:
  • nam mkha’i dbyings thams cad tha myi dad par rnam par dmyigs pa’i rin chen rgyal pos brgyan pa’i gtsug phud
Tibetan:
  • ནམ་མཁའི་དབྱིངས་ཐམས་ཅད་ཐ་མྱི་དད་པར་རྣམ་པར་དམྱིགས་པའི་རིན་ཆེན་རྒྱལ་པོས་བརྒྱན་པའི་གཙུག་ཕུད།
Sanskrit:
  • sarvākāśa­talāsaṃbheda­vijñapti­maṇi­ratna­vibhūṣita­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1109

Sarva­loka­dhātūdgata­mukuṭa

Wylie:
  • ’jig rten thams cad las mngon par ’phags pa’i cod pan
Tibetan:
  • འཇིག་རྟེན་ཐམས་ཅད་ལས་མངོན་པར་འཕགས་པའི་ཅོད་པན།
Sanskrit:
  • sarva­loka­dhātūdgata­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1111

Sarva­mahā­pṛthivī­rāja­maṇi­raśmi­jāla­pramuktā

Wylie:
  • sa chen po thams cad du mdzes pa’i rin po che ’od zer gyi dra ba rab tu ’gyed pa
Tibetan:
  • ས་ཆེན་པོ་ཐམས་ཅད་དུ་མཛེས་པའི་རིན་པོ་ཆེ་འོད་ཟེར་གྱི་དྲ་བ་རབ་ཏུ་འགྱེད་པ།
Sanskrit:
  • sarva­mahā­pṛthivī­rāja­maṇi­raśmi­jāla­pramuktā

A buddha realm in the northeastern direction.

Located in 1 passage in the translation:

  • 1.­21
g.­1112

Sarva­māra­maṇḍala­pramardaṇa­ghoṣa

Wylie:
  • bdud kyi dkyil ’khor thams cad rab tu ’dul ba’i dbyangs
Tibetan:
  • བདུད་ཀྱི་དཀྱིལ་འཁོར་ཐམས་ཅད་རབ་ཏུ་འདུལ་བའི་དབྱངས།
Sanskrit:
  • sarva­māra­maṇḍala­pramardaṇa­ghoṣa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1113

Sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja

Wylie:
  • bdud kyi dkyil ’khor thams cad rnam par ’thor ba’i ye shes rgyal mtshan
Tibetan:
  • བདུད་ཀྱི་དཀྱིལ་འཁོར་ཐམས་ཅད་རྣམ་པར་འཐོར་བའི་ཡེ་ཤེས་རྒྱལ་མཚན།
Sanskrit:
  • sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja

A bodhisattva from a southwestern realm. Also known as Sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja­rāja.

Located in 2 passages in the translation:

  • 1.­25
  • g.­1114
g.­1114

Sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja­rāja

Wylie:
  • bdud kyi dkyil ’khor thams cad rnam par ’thor ba’i ye shes rgyal mtshan gyi rgyal po
Tibetan:
  • བདུད་ཀྱི་དཀྱིལ་འཁོར་ཐམས་ཅད་རྣམ་པར་འཐོར་བའི་ཡེ་ཤེས་རྒྱལ་མཚན་གྱི་རྒྱལ་པོ།
Sanskrit:
  • sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja­rāja

A bodhisattva from a southwestern realm. Also known as Sarva­māra­maṇḍala­vikiraṇa­jñāna­dhvaja.

Located in 3 passages in the translation:

  • i.­66
  • 1.­125
  • g.­1113
g.­1115

Sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī

Wylie:
  • grong khyer thams cad bsrung ba ’byung ba’i gzi brjid dpal
Tibetan:
  • གྲོང་ཁྱེར་ཐམས་ཅད་བསྲུང་བ་འབྱུང་བའི་གཟི་བརྗིད་དཔལ།
Sanskrit:
  • sarva­nagara­rakṣā­saṃbhava­tejaḥ­śrī

A night goddess in Bodhgaya.

Located in 11 passages in the translation:

  • i.­103-104
  • 38.­91
  • 39.­1-3
  • 39.­5
  • 39.­44
  • 39.­57
  • 39.­68
  • g.­304
g.­1116

Sarva­praṇidhāna­sāgara­nirghoṣa­maṇi­rāja­cūḍa

Wylie:
  • smon lam rgya mtsho thams cad rab tu sgrog pa’i rin chen rgyal po’i gtsug phud
Tibetan:
  • སྨོན་ལམ་རྒྱ་མཚོ་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་རིན་ཆེན་རྒྱལ་པོའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­praṇidhāna­sāgara­nirghoṣa­maṇi­rāja­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1127

Sarva­sattva­kuśala­mūla­nigarjita­svara

Wylie:
  • sems can kun gyi dge ba’i rtsa ba rab tu sgrog pa’i sgra
Tibetan:
  • སེམས་ཅན་ཀུན་གྱི་དགེ་བའི་རྩ་བ་རབ་ཏུ་སྒྲོག་པའི་སྒྲ།
Sanskrit:
  • sarva­sattva­kuśala­mūla­nigarjita­svara

A bodhisattva present in Śrāvastī. 

Located in 1 passage in the translation:

  • 1.­1
g.­1132

Sarva­tathāgata­dharma­cakra­nirghoṣa­cūḍa

Wylie:
  • de bzhin gshegs pa thams cad kyi chos kyi ’khor lo sgrog pa’i gtsug phud
Tibetan:
  • དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་ཆོས་ཀྱི་འཁོར་ལོ་སྒྲོག་པའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­tathāgata­dharma­cakra­nirghoṣa­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1133

Sarva­tathāgata­prabhā­maṇḍala­pramuñcana­maṇi­ratna­nigarjita­cūḍa

Wylie:
  • de bzhin gshegs pa thams cad kyi ’od kyi dkyil ’khor rab tu ’gyed pa’i nor bu rin chen ’brug sgra’i gtsug phud
Tibetan:
  • དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་འོད་ཀྱི་དཀྱིལ་འཁོར་རབ་ཏུ་འགྱེད་པའི་ནོར་བུ་རིན་ཆེན་འབྲུག་སྒྲའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­tathāgata­prabhā­maṇḍala­pramuñcana­maṇi­ratna­nigarjita­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1134

Sarva­tathāgata­prabhā­maṇḍala­vairocanā

Wylie:
  • de bzhin gshegs pa thams cad kyi ’od kyi dkyil ’khor rnam par snang ba
Tibetan:
  • དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་འོད་ཀྱི་དཀྱིལ་འཁོར་རྣམ་པར་སྣང་བ།
Sanskrit:
  • sarva­tathāgata­prabhā­maṇḍala­vairocanā

A buddha realm in the downward direction.

Located in 1 passage in the translation:

  • 1.­29
g.­1136

Sarva­tathāgata­siṃhāsana­saṃpratiṣṭhita­maṇi­mukuṭa

Wylie:
  • de bzhin gshegs pa thams cad kyi seng ge’i khri ’dzin pa’i cod pan
Tibetan:
  • དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་སེང་གེའི་ཁྲི་འཛིན་པའི་ཅོད་པན།
Sanskrit:
  • sarva­tathāgata­siṃhāsana­saṃpratiṣṭhita­maṇi­mukuṭa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1137

Sarva­tathāgata­vikurvita­pratibhāsa­dhvaja­maṇi­rāja­jāla­saṃchādita­cūḍa

Wylie:
  • de bzhin gshegs pa thams cad rnam par ’phrul pa snang ba’i rgyal mtshan dang rin po che’i rgyal po’i dra bas kun nas yog pa’i gtsug phud
Tibetan:
  • དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་རྣམ་པར་འཕྲུལ་པ་སྣང་བའི་རྒྱལ་མཚན་དང་རིན་པོ་ཆེའི་རྒྱལ་པོའི་དྲ་བས་ཀུན་ནས་ཡོག་པའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­tathāgata­vikurvita­pratibhāsa­dhvaja­maṇi­rāja­jāla­saṃchādita­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1139

Sarva­tryadhva­nāma­cakra­nirghoṣa­cūḍa

Wylie:
  • dus gsum gyi mying thams cad rab tu sgrog pa’i gtsug phud
Tibetan:
  • དུས་གསུམ་གྱི་མྱིང་ཐམས་ཅད་རབ་ཏུ་སྒྲོག་པའི་གཙུག་ཕུད།
Sanskrit:
  • sarva­tryadhva­nāma­cakra­nirghoṣa­cūḍa

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1141

Sarvāvaraṇa­vikiraṇa­jñāna­vikrāmin

Wylie:
  • bsgribs pa thams cad rnam par ’thor ba’i ye shes kyis rnam par non pa
Tibetan:
  • བསྒྲིབས་པ་ཐམས་ཅད་རྣམ་པར་འཐོར་བའི་ཡེ་ཤེས་ཀྱིས་རྣམ་པར་ནོན་པ།
Sanskrit:
  • sarvāvaraṇa­vikiraṇa­jñāna­vikrāmin

A bodhisattva from a buddha realm in the downward direction. Also called Sarvāvaraṇa­vikiraṇa­jñāna­vikrānta­rāja.

Located in 2 passages in the translation:

  • 1.­29
  • g.­1142
g.­1142

Sarvāvaraṇa­vikiraṇa­jñāna­vikrānta­rāja

Wylie:
  • sgrib pa thams cad rnam par ’thor ba’i rgyal po
Tibetan:
  • སྒྲིབ་པ་ཐམས་ཅད་རྣམ་པར་འཐོར་བའི་རྒྱལ་པོ།
Sanskrit:
  • sarvāvaraṇa­vikiraṇa­jñāna­vikrānta­rāja

A bodhisattva from a buddha realm in the downward direction. Also called Sarvāvaraṇa­vikiraṇa­jñāna­vikrāmin.

Located in 3 passages in the translation:

  • i.­66
  • 1.­147
  • g.­1141
g.­1144

Sarva­vṛkṣpraphullana­sukha­saṃvāsā

Wylie:
  • shing thams cad kyi me tog rgyas par bde bar gnas pa
Tibetan:
  • ཤིང་ཐམས་ཅད་ཀྱི་མེ་ཏོག་རྒྱས་པར་བདེ་བར་གནས་པ།
Sanskrit:
  • sarva­vṛkṣpraphullana­sukha­saṃvāsā

A goddess of the night at the bodhimaṇḍa.

Located in 10 passages in the translation:

  • i.­104-105
  • 39.­43
  • 40.­1-3
  • 40.­25
  • 40.­158
  • 40.­165
  • 40.­179
g.­1151

Sattvottara­jñānin

Wylie:
  • brtan pa dam pa’i ye shes
Tibetan:
  • བརྟན་པ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • sattvottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1158

signs (of a great being)

Wylie:
  • mtshan
Tibetan:
  • མཚན།
Sanskrit:
  • lakṣaṇa

The thirty-two primary physical characteristics of a “great being,” mahāpuruṣa, which every buddha and cakravartin possesses. See 43.­66 for a complete list according to this sūtra.

Located in 66 passages in the translation:

  • 1.­27
  • 1.­31
  • 1.­127
  • 3.­7
  • 5.­10
  • 9.­31
  • 11.­12
  • 14.­3
  • 17.­17
  • 17.­20
  • 19.­11
  • 20.­5
  • 21.­15
  • 22.­29-30
  • 22.­32
  • 30.­7
  • 34.­49
  • 34.­77
  • 35.­2
  • 35.­22
  • 35.­24
  • 36.­52
  • 36.­58
  • 36.­73
  • 37.­2
  • 37.­13
  • 37.­15
  • 37.­22
  • 37.­41
  • 37.­67
  • 38.­10
  • 38.­15-16
  • 39.­50
  • 40.­81
  • 40.­141
  • 41.­5
  • 41.­21
  • 41.­47
  • 41.­62
  • 41.­104
  • 42.­77
  • 42.­112
  • 43.­5
  • 43.­66
  • 43.­99
  • 43.­113
  • 43.­122
  • 43.­126
  • 43.­128
  • 43.­155
  • 43.­199
  • 43.­306
  • 43.­312
  • 54.­370
  • 54.­374
  • 56.­3
  • 56.­32
  • 56.­34
  • 56.­66
  • n.­477
  • n.­1447
  • g.­1156
  • g.­1361
  • g.­1363
g.­1160

Śikṣānanda

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • śikṣānanda

652−710 ᴄᴇ. He went from Khotan to China, where he translated the Avataṃsaka Sūtra. The Tibetan should be bslab pa dga’ ba but translates only the nanda half of the name.

Located in 8 passages in the translation:

  • i.­18-19
  • i.­36
  • i.­56
  • c.­5
  • n.­38
  • n.­537
  • n.­1380
g.­1161

Śilpābhijña

Wylie:
  • bzo mngon par shes pa
Tibetan:
  • བཟོ་མངོན་པར་ཤེས་པ།
Sanskrit:
  • śilpābhijña

A head merchant’s son.

Located in 6 passages in the translation:

  • i.­111-112
  • 46.­2
  • 47.­1-2
  • 47.­27
g.­1166

Siṃha­vijṛmbhitā

Wylie:
  • seng ge rnam par bsgyings pa
Tibetan:
  • སེང་གེ་རྣམ་པར་བསྒྱིངས་པ།
Sanskrit:
  • siṃha­vijṛmbhitā

A bhikṣuṇī, the kalyāṇamitra of chapter 27.

Located in 45 passages in the translation:

  • i.­91-92
  • 26.­10
  • 27.­1-2
  • 27.­8-44
  • 27.­55
  • n.­1199
  • g.­545
g.­1175

Śivarāgra

Wylie:
  • zhi ’dzin mchog
Tibetan:
  • ཞི་འཛིན་མཆོག
Sanskrit:
  • śivarāgra

A brahmin, the kalyāṇamitra of chapter 52.

Located in 6 passages in the translation:

  • i.­116-117
  • 51.­3
  • 52.­1-2
  • 52.­5
g.­1179

Smṛtimat

Wylie:
  • dran pa dang ldan pa
Tibetan:
  • དྲན་པ་དང་ལྡན་པ།
Sanskrit:
  • smṛtimat

A deva in Trāyastriṃśa.

Located in 2 passages in the translation:

  • 44.­79
  • 45.­1
g.­1188

soul

Wylie:
  • srog
Tibetan:
  • སྲོག
Sanskrit:
  • prāṇa

Located in 2 passages in the translation:

  • 1.­1
  • 34.­34
g.­1190

śramaṇa

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

A renunciate who lives his life as a mendicant. In Buddhist contexts the term usually refers to a Buddhist monk, although it can also designate a renunciant practitioner from other spiritual traditions. The epithet Great Śramaṇa is often applied the Buddha.

The common phrase “śramaṇas and brahmins” sometimes refers to Buddhist practitioners but can also mean any religious practitioners, the brahmins being the settled hereditary priestly caste following the ancient Vedic practices while the śramaṇas are the itinerant followers (often of kṣatriya caste) of the newer, non-Vedic spiritual trends.

Located in 5 passages in the translation:

  • 2.­56
  • 31.­6
  • 34.­34
  • 54.­410
  • c.­15
g.­1191

Śramaṇa­maṇḍala

Wylie:
  • dge sbyong gi dkyil ’khor
Tibetan:
  • དགེ་སྦྱོང་གི་དཀྱིལ་འཁོར།
Sanskrit:
  • śramaṇa­maṇḍala

A land in South India.

Located in 2 passages in the translation:

  • 14.­26
  • 15.­2
g.­1192

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 98 passages in the translation:

  • i.­66
  • i.­81
  • 1.­2-3
  • 1.­27
  • 1.­35
  • 1.­39-42
  • 1.­45-46
  • 1.­48-49
  • 1.­51
  • 1.­53-58
  • 1.­67
  • 1.­115
  • 3.­17
  • 9.­14
  • 13.­15
  • 16.­28-29
  • 16.­37
  • 18.­14-15
  • 22.­32
  • 22.­44
  • 25.­5
  • 26.­6
  • 27.­9
  • 29.­14
  • 34.­5
  • 34.­47
  • 34.­66
  • 36.­13
  • 36.­28
  • 36.­38
  • 37.­8
  • 37.­29
  • 37.­35
  • 37.­70
  • 38.­7
  • 40.­23
  • 43.­30
  • 43.­51
  • 43.­63
  • 53.­10
  • 53.­23
  • 54.­5
  • 54.­12-13
  • 54.­199
  • 54.­210
  • 54.­222
  • 54.­228
  • 54.­241
  • 54.­243
  • 54.­245
  • 54.­250
  • 54.­253
  • 54.­255
  • 54.­262
  • 54.­264-267
  • 54.­270
  • 54.­275
  • 54.­277-279
  • 54.­282
  • 54.­289-293
  • 54.­305
  • 54.­311-313
  • 54.­339
  • 54.­347
  • 54.­357
  • 54.­361
  • 54.­369
  • 54.­377
  • g.­120
  • g.­577
  • g.­761
  • g.­945
  • g.­1193
g.­1193

Śrāvakayāna

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

The way or vehicle of the śrāvaka.

Located in 9 passages in the translation:

  • 1.­42
  • 15.­8
  • 23.­7
  • 27.­27
  • 34.­12
  • 54.­348
  • g.­166
  • g.­434
  • g.­729
g.­1194

Śrāvastī

Wylie:
  • mnyan du yod pa
Tibetan:
  • མཉན་དུ་ཡོད་པ།
Sanskrit:
  • śrāvastī

Śrāvastī (Pali: Sāvatthi) was the capital of the kingdom of Kosala in the Ganges plains to the west of Magadha and was incorporated into Magadha in the fourth century ʙᴄᴇ. The area is now the Awadh or Oudh region of Uttar Pradesh. The Buddha Śākyamuni spent twenty-four monsoon retreats there at Jetavana. Also translated as mnyan yod.

Located in 160 passages in the translation:

  • s.­1
  • i.­5
  • i.­66
  • 1.­1
  • g.­5
  • g.­18
  • g.­52
  • g.­64
  • g.­130
  • g.­132
  • g.­137
  • g.­140
  • g.­141
  • g.­161
  • g.­198
  • g.­200
  • g.­201
  • g.­208
  • g.­211
  • g.­217
  • g.­218
  • g.­244
  • g.­248
  • g.­264
  • g.­273
  • g.­274
  • g.­282
  • g.­288
  • g.­289
  • g.­290
  • g.­320
  • g.­326
  • g.­343
  • g.­364
  • g.­383
  • g.­390
  • g.­392
  • g.­393
  • g.­396
  • g.­399
  • g.­412
  • g.­448
  • g.­450
  • g.­455
  • g.­456
  • g.­459
  • g.­478
  • g.­498
  • g.­511
  • g.­532
  • g.­548
  • g.­549
  • g.­550
  • g.­556
  • g.­558
  • g.­569
  • g.­572
  • g.­576
  • g.­578
  • g.­579
  • g.­581
  • g.­588
  • g.­589
  • g.­616
  • g.­630
  • g.­632
  • g.­638
  • g.­655
  • g.­670
  • g.­674
  • g.­678
  • g.­688
  • g.­709
  • g.­724
  • g.­731
  • g.­738
  • g.­751
  • g.­754
  • g.­761
  • g.­784
  • g.­790
  • g.­818
  • g.­823
  • g.­848
  • g.­852
  • g.­853
  • g.­859
  • g.­861
  • g.­870
  • g.­872
  • g.­895
  • g.­900
  • g.­902
  • g.­914
  • g.­919
  • g.­933
  • g.­938
  • g.­949
  • g.­953
  • g.­959
  • g.­963
  • g.­970
  • g.­971
  • g.­985
  • g.­986
  • g.­1010
  • g.­1022
  • g.­1029
  • g.­1032
  • g.­1034
  • g.­1036
  • g.­1056
  • g.­1070
  • g.­1072
  • g.­1082
  • g.­1083
  • g.­1085
  • g.­1086
  • g.­1104
  • g.­1107
  • g.­1109
  • g.­1112
  • g.­1116
  • g.­1127
  • g.­1132
  • g.­1133
  • g.­1136
  • g.­1137
  • g.­1139
  • g.­1151
  • g.­1260
  • g.­1282
  • g.­1283
  • g.­1286
  • g.­1292
  • g.­1303
  • g.­1319
  • g.­1347
  • g.­1368
  • g.­1378
  • g.­1380
  • g.­1391
  • g.­1399
  • g.­1412
  • g.­1425
  • g.­1475
  • g.­1479
  • g.­1481
  • g.­1483
  • g.­1484
  • g.­1487
  • g.­1488
  • g.­1504
  • g.­1505
  • g.­1507
  • g.­1513
  • g.­1514
  • g.­1517
  • g.­1521
  • g.­1544
g.­1200

Śrīmati

Wylie:
  • dpal gyi blo gros ma
Tibetan:
  • དཔལ་གྱི་བློ་གྲོས་མ།
Sanskrit:
  • śrīmati

A girl, one of the two kalyāṇamitras in Chapter 53.

Located in 7 passages in the translation:

  • i.­117-118
  • 52.­4
  • 53.­1-2
  • 53.­14
  • 53.­41
g.­1203

Śrīsaṃbhava

Wylie:
  • dpal ’byung
Tibetan:
  • དཔལ་འབྱུང་།
Sanskrit:
  • śrīsaṃbhava

A boy, one of the two kalyāṇamitras in Chapter 53.

Located in 7 passages in the translation:

  • i.­117-118
  • 52.­4
  • 53.­1-2
  • 53.­14
  • 53.­41
g.­1209

Śroṇāparānta

Wylie:
  • shu ma phyi ma’i mtha’
Tibetan:
  • ཤུ་མ་ཕྱི་མའི་མཐའ།
Sanskrit:
  • śroṇāparānta

A region in South India.

Located in 3 passages in the translation:

  • i.­92
  • 26.­10
  • 27.­1
g.­1212

Sthāvarā

Wylie:
  • brtan ma
Tibetan:
  • བརྟན་མ།
Sanskrit:
  • sthāvarā

An earth goddess at the bodhimaṇḍa.

Located in 10 passages in the translation:

  • i.­97-98
  • 32.­15
  • 33.­1-2
  • 33.­4-6
  • 33.­13
  • 34.­1
g.­1213

sthavira

Wylie:
  • gnas brtan
Tibetan:
  • གནས་བརྟན།
Sanskrit:
  • sthavira

Literally “one who is stable” and usually translated as “elder,” a senior teacher in the early Buddhist communities. It also became the name of the Buddhist tradition within which the Theravāda developed.

Located in 2 passages in the translation:

  • 1.­46
  • 3.­11
g.­1215

strengths

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala

See “ten strengths.”

Located in 37 passages in the translation:

  • 1.­3
  • 2.­31
  • 8.­5
  • 8.­7
  • 9.­48
  • 11.­12
  • 13.­15
  • 14.­13
  • 15.­16
  • 16.­36
  • 22.­32
  • 34.­47
  • 36.­14
  • 36.­50
  • 36.­131
  • 37.­46
  • 38.­49
  • 39.­7
  • 40.­32
  • 41.­71
  • 41.­80
  • 42.­9
  • 42.­29-31
  • 42.­49
  • 42.­52
  • 43.­29
  • 43.­60
  • 44.­38
  • 53.­19
  • 54.­348
  • 56.­1
  • n.­487
  • n.­1422
  • n.­1526
  • g.­1325
g.­1220

Śubhapāraṃgama

Wylie:
  • dge ba’i pha rol tu phyin pa
Tibetan:
  • དགེ་བའི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • śubhapāraṃgama

A town in South India.

Located in 3 passages in the translation:

  • i.­94
  • 28.­20
  • 29.­1
g.­1225

Subhūti

Wylie:
  • rab ’byor
Tibetan:
  • རབ་འབྱོར།
Sanskrit:
  • subhūti

A foremost pupil of the Buddha, known for his wisdom.

Located in 1 passage in the translation:

  • 1.­35
g.­1229

Sucandra

Wylie:
  • zla ba bzang po
Tibetan:
  • ཟླ་བ་བཟང་པོ།
Sanskrit:
  • sucandra

A householder, the kalyāṇamitra in chapter 50.

Located in 6 passages in the translation:

  • i.­114-115
  • 49.­5
  • 50.­1-2
  • 50.­5
g.­1231

Sudarśana

Wylie:
  • lta na sdug pa
Tibetan:
  • ལྟ་ན་སྡུག་པ།
Sanskrit:
  • sudarśana

A bhikṣu, the kalyāṇamitra of chapter 14.

Located in 11 passages in the translation:

  • i.­78-79
  • 13.­17
  • 14.­2-3
  • 14.­6-8
  • 14.­10
  • 14.­28
  • 15.­1
g.­1237

Sudhana

Wylie:
  • nor bzang
  • nor bzangs
Tibetan:
  • ནོར་བཟང་།
  • ནོར་བཟངས།
Sanskrit:
  • sudhana

The son of a prominent upāsaka, he is the main protagonist of the Gaṇḍavyūha Sūtra.

Located in 519 passages in the translation:

  • s.­1
  • i.­1
  • i.­3
  • i.­5-6
  • i.­9
  • i.­11
  • i.­23
  • i.­40-41
  • i.­49-50
  • i.­61
  • i.­68-121
  • 3.­28
  • 3.­30-31
  • 3.­33-37
  • 3.­39
  • 3.­77
  • 3.­79-80
  • 3.­91
  • 3.­95
  • 4.­1
  • 4.­5
  • 4.­37
  • 5.­1
  • 5.­3
  • 5.­19
  • 6.­1
  • 6.­13
  • 6.­15
  • 6.­28
  • 7.­1
  • 7.­3-5
  • 7.­10
  • 7.­13
  • 7.­22
  • 8.­1-2
  • 8.­16-17
  • 8.­36
  • 9.­1
  • 9.­3-4
  • 9.­6-9
  • 9.­11
  • 9.­13-45
  • 9.­48
  • 9.­51-52
  • 10.­1
  • 10.­16
  • 10.­24
  • 10.­32
  • 10.­64
  • 10.­67
  • 11.­1
  • 11.­3-5
  • 11.­8
  • 11.­10-12
  • 11.­15-16
  • 11.­19
  • 12.­1-2
  • 12.­4
  • 12.­6
  • 12.­8
  • 12.­18
  • 12.­27-28
  • 12.­30-31
  • 12.­34
  • 13.­1-5
  • 13.­8-9
  • 13.­11-12
  • 13.­14
  • 13.­18
  • 14.­1
  • 14.­7-8
  • 14.­27-28
  • 15.­1
  • 15.­4
  • 15.­11
  • 15.­18-19
  • 16.­1
  • 16.­10
  • 16.­12
  • 16.­16-17
  • 16.­21
  • 16.­35
  • 16.­42
  • 16.­44
  • 17.­1
  • 17.­7
  • 17.­9
  • 17.­11
  • 17.­23
  • 17.­25-26
  • 18.­1-5
  • 18.­21
  • 19.­1-4
  • 19.­26
  • 20.­1-2
  • 20.­4
  • 20.­9
  • 20.­11-12
  • 20.­16-17
  • 20.­19
  • 20.­21-25
  • 20.­33
  • 21.­1
  • 21.­3-4
  • 21.­13
  • 21.­16-21
  • 21.­57
  • 21.­61
  • 22.­1
  • 22.­5
  • 22.­7-8
  • 22.­20
  • 22.­23-24
  • 22.­26-28
  • 22.­47
  • 22.­49-50
  • 22.­54
  • 23.­1-3
  • 23.­20
  • 24.­1-2
  • 24.­20
  • 25.­1
  • 25.­4
  • 25.­16
  • 26.­1
  • 26.­3-4
  • 26.­11
  • 27.­1
  • 27.­3
  • 27.­9
  • 27.­44
  • 27.­47-48
  • 27.­55
  • 28.­1
  • 28.­5
  • 28.­7
  • 28.­10-11
  • 28.­15
  • 28.­21
  • 29.­1
  • 29.­6
  • 29.­20-22
  • 30.­1
  • 30.­3-5
  • 30.­7
  • 30.­17
  • 30.­19-20
  • 30.­43
  • 30.­45
  • 31.­1
  • 31.­5
  • 31.­8
  • 31.­16
  • 32.­1
  • 32.­3-4
  • 32.­6-8
  • 32.­16
  • 33.­1
  • 33.­4-5
  • 33.­13
  • 34.­1
  • 34.­10
  • 34.­42
  • 34.­44-45
  • 34.­64
  • 34.­76
  • 34.­87
  • 35.­1
  • 35.­20
  • 35.­34
  • 36.­1
  • 36.­3
  • 36.­39
  • 36.­42
  • 36.­53-54
  • 36.­145
  • 37.­1-3
  • 37.­11
  • 37.­14
  • 37.­34
  • 37.­130-131
  • 37.­162
  • 38.­1
  • 38.­4-5
  • 38.­47
  • 38.­51
  • 38.­79-80
  • 38.­92
  • 38.­103
  • 39.­1
  • 39.­3
  • 39.­5
  • 39.­26
  • 39.­44
  • 39.­56
  • 39.­68
  • 40.­1-3
  • 40.­6
  • 40.­22
  • 40.­158
  • 40.­165
  • 40.­179
  • 41.­1-2
  • 41.­6-7
  • 41.­20-21
  • 41.­99
  • 41.­137
  • 42.­1
  • 42.­42
  • 42.­55
  • 42.­91
  • 42.­132
  • 43.­1
  • 43.­4
  • 43.­8
  • 43.­15
  • 43.­26-27
  • 43.­30-31
  • 43.­49-50
  • 43.­64
  • 43.­331
  • 44.­1
  • 44.­3
  • 44.­21-24
  • 44.­27
  • 44.­29
  • 44.­38-39
  • 44.­68
  • 44.­80
  • 45.­1-2
  • 45.­13
  • 46.­1-2
  • 47.­1
  • 47.­27
  • 48.­1
  • 48.­5
  • 49.­1
  • 49.­6
  • 50.­1
  • 50.­5
  • 51.­1
  • 51.­4
  • 52.­1
  • 52.­5
  • 53.­1-2
  • 53.­14
  • 53.­41
  • 54.­1
  • 54.­3
  • 54.­6
  • 54.­14
  • 54.­70-73
  • 54.­84
  • 54.­91
  • 54.­122
  • 54.­133
  • 54.­148-150
  • 54.­162-164
  • 54.­166
  • 54.­170-171
  • 54.­173
  • 54.­183
  • 54.­187-195
  • 54.­197
  • 54.­201
  • 54.­208
  • 54.­322
  • 54.­324
  • 54.­328-329
  • 54.­353
  • 54.­360
  • 54.­378
  • 54.­380-381
  • 54.­383
  • 54.­387-391
  • 54.­395-398
  • 54.­400-401
  • 54.­404
  • 54.­407
  • 54.­419-420
  • 55.­1-3
  • 56.­1-2
  • 56.­5
  • 56.­29
  • 56.­43-47
  • 56.­65
  • 56.­67-69
  • 56.­134-135
  • n.­405
  • n.­1267
  • n.­1318
  • n.­1435
  • n.­1441
  • n.­1544
  • n.­2028
  • n.­2159
  • g.­678
  • g.­1269
g.­1243

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

Located in 70 passages in the translation:

  • 1.­71
  • 1.­74
  • 1.­84
  • 1.­115
  • 2.­23
  • 2.­41-42
  • 2.­44-45
  • 2.­51
  • 3.­56
  • 18.­14
  • 28.­15
  • 34.­70
  • 35.­21
  • 35.­23
  • 35.­32
  • 36.­49
  • 36.­91
  • 36.­95
  • 36.­99
  • 36.­103
  • 36.­123
  • 37.­135
  • 37.­137
  • 37.­141
  • 37.­148
  • 37.­150
  • 37.­158
  • 38.­82-83
  • 39.­48
  • 39.­50
  • 39.­52
  • 39.­67
  • 40.­46
  • 40.­120
  • 40.­168
  • 40.­174
  • 41.­13
  • 41.­42
  • 41.­63
  • 41.­100
  • 41.­111-112
  • 41.­114
  • 41.­117
  • 42.­92
  • 42.­115
  • 43.­42
  • 43.­114
  • 43.­135
  • 43.­204
  • 43.­232
  • 43.­305
  • 54.­34
  • 54.­40
  • 54.­58
  • 54.­85-86
  • 54.­161
  • 54.­164-165
  • 54.­177
  • 54.­180
  • 56.­75
  • c.­2
  • n.­190
  • n.­1392
  • n.­1814
g.­1245

Sugrīva

Wylie:
  • mgul legs pa
Tibetan:
  • མགུལ་ལེགས་པ།
Sanskrit:
  • sugrīva

A mountain in South India.

Located in 3 passages in the translation:

  • i.­68
  • 3.­94
  • 4.­1
g.­1248

Sukhāvatī

Wylie:
  • bde ba yod pa
  • bde ba can
Tibetan:
  • བདེ་བ་ཡོད་པ།
  • བདེ་བ་ཅན།
Sanskrit:
  • sukhāvatī

The realm of the Buddha Amitābha, also known as Amitāyus, which was first described in the Sukhāvatīvyūha Sūtra (Toh 115, The Display of the Pure Land of Sukhāvatī).

Located in 5 passages in the translation:

  • i.­10
  • 8.­29
  • 56.­128
  • g.­48
  • g.­815
g.­1251

Sumanāmukha

Wylie:
  • yid bzang po’i sgo
  • yid bde ba mngon du ’gyur ba
Tibetan:
  • ཡིད་བཟང་པོའི་སྒོ།
  • ཡིད་བདེ་བ་མངོན་དུ་འགྱུར་བ།
Sanskrit:
  • sumanāmukha

A town and region in South India in chapters 53 and 55. In chapter 53 it is translated as yid bzang po’i sgo, and in chapter 55 as yi bde ba mngon du ’gyur ba.

Located in 5 passages in the translation:

  • i.­120
  • 52.­4
  • 53.­1
  • 55.­1-2
g.­1254

Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

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

Located in 55 passages in the translation:

  • i.­4
  • i.­46
  • 1.­11
  • 1.­17
  • 1.­47
  • 2.­36
  • 5.­13
  • 7.­9
  • 14.­6
  • 20.­12
  • 21.­15
  • 22.­28
  • 33.­8
  • 34.­65
  • 34.­68-69
  • 34.­72
  • 36.­73
  • 37.­36
  • 37.­52
  • 37.­67
  • 37.­115
  • 37.­134
  • 37.­157
  • 39.­26-28
  • 39.­36-38
  • 39.­48
  • 40.­53
  • 40.­86
  • 40.­139
  • 41.­21
  • 41.­74
  • 42.­46
  • 43.­59
  • 43.­172
  • 44.­69
  • 53.­38
  • 54.­252
  • 54.­382
  • 56.­30
  • n.­504
  • n.­985
  • n.­1179
  • n.­1805
  • g.­231
  • g.­522
  • g.­736
  • g.­747
  • g.­973
  • g.­1238
  • g.­1338
g.­1257

Sumukha

Wylie:
  • sgo bzang po
Tibetan:
  • སྒོ་བཟང་པོ།
Sanskrit:
  • sumukha

A city in South India.

Located in 4 passages in the translation:

  • i.­79
  • 14.­26
  • 15.­2
  • 15.­4
g.­1260

Sunetra (the bodhisattva)

Wylie:
  • bzang po’i myig
  • bzang po’i mig
Tibetan:
  • བཟང་པོའི་མྱིག
  • བཟང་པོའི་མིག
Sanskrit:
  • sunetra

A bodhisattva present with the Buddha at Śrāvastī in chapter 1.

Located in 1 passage in the translation:

  • 1.­1
g.­1271

Suprabha

Wylie:
  • ’od bzang po
Tibetan:
  • འོད་བཟང་པོ།
Sanskrit:
  • suprabha

In chapter 21 it is the name of a city in the south of India. It is also the name of a forest in another world in the distant past during the kalpa of that name. The name means “excellent light.”

Located in 13 passages in the translation:

  • i.­85-86
  • 20.­32
  • 21.­2-4
  • 21.­10
  • 21.­29
  • 21.­31
  • 21.­36
  • 21.­38
  • 22.­1
  • 41.­43
g.­1274

Supratiṣṭhita

Wylie:
  • shin tu brtan pa
Tibetan:
  • ཤིན་ཏུ་བརྟན་པ།
Sanskrit:
  • supratiṣṭhita

A bhikṣu, the kalyāṇamitra of chapter 6.

Located in 13 passages in the translation:

  • i.­70-71
  • 5.­18
  • 6.­1-3
  • 6.­6
  • 6.­9-10
  • 6.­12-13
  • 6.­15
  • 6.­28
g.­1280

Surendrābhā

Wylie:
  • lha dbang ’od
Tibetan:
  • ལྷ་དབང་འོད།
Sanskrit:
  • surendrābhā

The kalyāṇamitra of chapter 45, a goddess of the Trāyastriṃśa paradise.

Located in 6 passages in the translation:

  • i.­109-110
  • 44.­79
  • 45.­1-2
  • 45.­13
g.­1281

Surendrabodhi

Wylie:
  • su ren+t+ra bo d+hi
  • su ren+d+ra bo d+hi
Tibetan:
  • སུ་རེནྟྲ་བོ་དྷི།
  • སུ་རེནྡྲ་བོ་དྷི།
Sanskrit:
  • surendrabodhi

Surendrabodhi came to Tibet during reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He is listed as the translator of forty-three texts and was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary.

Located in 4 passages in the translation:

  • i.­24
  • i.­33
  • c.­1
  • c.­5
g.­1282

Sūrya­dhvaja

Wylie:
  • nyi ma’i rgyal mtshan
Tibetan:
  • ཉི་མའི་རྒྱལ་མཚན།
Sanskrit:
  • sūrya­dhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1283

Sūrya­garbha

Wylie:
  • nyi ma’i snying po
Tibetan:
  • ཉི་མའི་སྙིང་པོ།
Sanskrit:
  • sūrya­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1286

Sūrya­prabha

Wylie:
  • nyi ma’i ’od
Tibetan:
  • ཉི་མའི་འོད།
Sanskrit:
  • sūrya­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1292

Sūryottara­jñānin

Wylie:
  • nyi ma dam pa’i ye shes
Tibetan:
  • ཉི་མ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • sūryottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1296

Sutejomaṇḍala­rati­śrī

Wylie:
  • gzi brjid kyi dkyil ’khor bzang pos dga’ ba’i dpal
Tibetan:
  • གཟི་བརྗིད་ཀྱི་དཀྱིལ་འཁོར་བཟང་པོས་དགའ་བའི་དཔལ།
Sanskrit:
  • sutejomaṇḍala­rati­śrī

The forest goddess of Lumbinī and the kalyāṇamitra of chapter 42.

Located in 12 passages in the translation:

  • i.­106-107
  • 41.­136
  • 42.­2-5
  • 42.­42
  • 42.­91
  • 42.­106
  • 42.­132
  • 43.­1
g.­1303

Suvilokita­netra

Wylie:
  • shin tu rnam par lta ba’i myig
Tibetan:
  • ཤིན་ཏུ་རྣམ་པར་ལྟ་བའི་མྱིག
Sanskrit:
  • suvilokita­netra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1314

Tai Situpa

Wylie:
  • ta’i si tu pa
Tibetan:
  • ཏའི་སི་ཏུ་པ།
Sanskrit:
  • —

A Chinese title, meaning “Great Preceptor.” It was conferred by the Chinese emperor in 1407 on Chökyi Gyaltsen (chos kyi rgyal mtshan), a prominent Karma Kagyü lama. Following his death there have been recognitions of continuous rebirths up to the present time.

Located in 3 passages in the translation:

  • i.­31
  • n.­2254
  • g.­255
g.­1316

Tāreśvararāja

Wylie:
  • skar ma’i dbang phyug rgyal po
Tibetan:
  • སྐར་མའི་དབང་ཕྱུག་རྒྱལ་པོ།
Sanskrit:
  • tāreśvararāja

A buddha in an eastern realm.

Located in 2 passages in the translation:

  • 8.­18
  • g.­1380
g.­1317

Tashi Wangchuk

Wylie:
  • bkra shis dbang phyug
Tibetan:
  • བཀྲ་ཤིས་དབང་ཕྱུག
Sanskrit:
  • —

An editor of the Degé version of the Gaṇḍa­vyūha.

Located in 3 passages in the translation:

  • i.­26
  • i.­33
  • c.­14
g.­1318

tathāgata

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

A title of for a buddha. Gata, although literally meaning “gone,” is a past-passive participle used to describe a state or condition of existence. As buddhahood is indescribable it means “one who is thus.”

Located in 677 passages in the translation:

  • i.­69
  • i.­107
  • i.­114
  • 1.­1-5
  • 1.­10-15
  • 1.­17
  • 1.­19
  • 1.­21
  • 1.­23
  • 1.­25
  • 1.­27
  • 1.­29-40
  • 1.­45
  • 1.­48-49
  • 1.­51
  • 1.­53-58
  • 1.­157
  • 1.­160
  • 2.­1
  • 2.­3-5
  • 2.­12-13
  • 2.­27-28
  • 2.­30-31
  • 2.­33-38
  • 2.­54-56
  • 3.­1
  • 3.­5
  • 3.­9
  • 3.­15-18
  • 3.­21-23
  • 4.­7-9
  • 4.­11-12
  • 4.­14-17
  • 4.­19-21
  • 4.­23-27
  • 4.­31
  • 4.­34
  • 5.­2
  • 5.­4-5
  • 5.­9-10
  • 5.­12
  • 5.­15
  • 5.­17
  • 6.­1
  • 6.­14
  • 6.­20
  • 6.­23
  • 6.­25
  • 7.­6
  • 7.­17
  • 8.­2
  • 8.­9
  • 8.­12
  • 8.­14-15
  • 8.­17-31
  • 8.­33-34
  • 9.­1
  • 9.­5
  • 9.­11-12
  • 9.­22-31
  • 9.­38-39
  • 9.­41
  • 10.­20-21
  • 10.­24-26
  • 10.­40
  • 10.­44
  • 10.­55
  • 11.­7
  • 11.­12
  • 11.­14
  • 11.­17
  • 12.­22-23
  • 13.­1
  • 13.­11
  • 13.­13
  • 14.­4
  • 14.­11
  • 14.­13-14
  • 14.­18-19
  • 14.­25
  • 15.­8
  • 17.­3
  • 17.­12
  • 17.­22-23
  • 18.­9-10
  • 18.­12
  • 18.­14-16
  • 18.­18-19
  • 19.­12-13
  • 19.­21-22
  • 22.­7
  • 22.­10-15
  • 22.­28-29
  • 22.­31-32
  • 22.­38
  • 22.­41
  • 22.­49
  • 23.­11-12
  • 24.­1
  • 24.­16
  • 26.­3
  • 26.­8-9
  • 27.­10
  • 27.­49
  • 27.­52-53
  • 28.­1
  • 28.­15-18
  • 28.­20
  • 29.­4-13
  • 29.­15-18
  • 30.­1
  • 30.­4
  • 30.­11
  • 31.­5
  • 31.­9
  • 31.­11
  • 31.­14
  • 32.­8
  • 33.­1
  • 33.­7-11
  • 34.­34-35
  • 34.­38
  • 34.­65-66
  • 34.­68
  • 34.­70-72
  • 34.­74
  • 35.­2
  • 35.­5-7
  • 35.­18
  • 35.­31
  • 36.­3
  • 36.­8-10
  • 36.­12
  • 36.­14
  • 36.­16-17
  • 36.­35
  • 36.­41-42
  • 36.­78
  • 36.­142-144
  • 37.­10
  • 37.­35
  • 37.­49
  • 37.­52-65
  • 37.­67
  • 37.­69
  • 37.­71-72
  • 37.­78
  • 37.­83
  • 37.­96
  • 37.­98-105
  • 37.­108-110
  • 37.­113-128
  • 38.­6-7
  • 38.­9
  • 38.­15-16
  • 38.­38
  • 38.­44
  • 38.­49
  • 38.­53-65
  • 38.­68-71
  • 38.­73-77
  • 39.­4-5
  • 39.­7
  • 39.­10
  • 39.­12
  • 39.­16
  • 39.­18-22
  • 39.­25-29
  • 39.­31-38
  • 39.­49
  • 39.­51
  • 40.­7-10
  • 40.­21
  • 40.­23-25
  • 40.­31
  • 40.­48-49
  • 40.­52
  • 40.­60
  • 40.­68
  • 40.­92
  • 40.­153
  • 40.­158
  • 40.­177-178
  • 41.­1
  • 41.­3
  • 41.­5
  • 41.­21-22
  • 41.­30
  • 41.­42-43
  • 41.­61-63
  • 41.­66-67
  • 41.­71
  • 41.­75-76
  • 41.­78-79
  • 41.­84-89
  • 41.­91-98
  • 41.­112
  • 41.­136
  • 42.­3-5
  • 42.­8
  • 42.­10-11
  • 42.­14-15
  • 42.­21
  • 42.­24
  • 42.­26-28
  • 42.­30
  • 42.­33
  • 42.­38-40
  • 42.­53
  • 42.­56
  • 42.­64-65
  • 42.­73
  • 42.­92
  • 42.­94
  • 42.­96-97
  • 42.­100
  • 42.­103-105
  • 42.­109
  • 42.­130
  • 43.­4-6
  • 43.­13
  • 43.­30
  • 43.­33
  • 43.­39
  • 43.­42
  • 43.­51
  • 43.­60-61
  • 43.­63
  • 43.­114-116
  • 43.­174
  • 43.­177
  • 43.­180
  • 43.­200
  • 43.­202
  • 43.­205
  • 43.­218-220
  • 43.­223
  • 43.­225
  • 43.­229
  • 43.­231-232
  • 43.­234
  • 43.­236
  • 43.­243
  • 43.­249-255
  • 43.­258-279
  • 43.­282
  • 43.­284
  • 43.­287
  • 43.­297-298
  • 44.­4
  • 44.­6-9
  • 44.­13-15
  • 44.­17
  • 44.­19
  • 44.­22-26
  • 44.­31
  • 44.­38
  • 44.­46
  • 44.­49-50
  • 44.­56
  • 44.­60
  • 44.­62
  • 44.­64
  • 44.­66-67
  • 44.­71
  • 44.­73
  • 44.­75
  • 44.­77-78
  • 45.­3
  • 45.­5-10
  • 49.­3
  • 53.­16
  • 53.­19
  • 54.­2-6
  • 54.­10
  • 54.­182
  • 54.­198-200
  • 54.­244
  • 54.­259
  • 54.­263
  • 54.­265
  • 54.­267
  • 54.­291
  • 54.­299
  • 54.­318
  • 54.­329-330
  • 54.­332
  • 54.­347
  • 54.­349
  • 54.­356-359
  • 54.­361
  • 54.­370
  • 54.­377
  • 54.­397
  • 54.­405
  • 54.­408-410
  • 54.­413
  • 54.­415
  • 54.­417-418
  • 56.­1-7
  • 56.­10-12
  • 56.­14-15
  • 56.­17-18
  • 56.­35-37
  • 56.­40
  • 56.­42
  • 56.­45
  • 56.­47
  • 56.­49
  • 56.­54-55
  • 56.­57-58
  • 56.­65
  • 56.­70
  • c.­15
  • n.­68
  • n.­220
  • n.­356
  • n.­759
  • n.­791
  • n.­1241
  • n.­1326
  • n.­1331
  • n.­1404
  • n.­1422
  • n.­1491
  • n.­1514
  • n.­1520
  • n.­1524
  • n.­1526
  • n.­1532
  • n.­1558
  • n.­1639
  • n.­1701
  • n.­1734
  • n.­1816
  • n.­1829
  • n.­1832
  • n.­1983
  • n.­2010
  • n.­2176
  • n.­2193
  • n.­2224
  • g.­1138
  • g.­1140
  • g.­1325
  • g.­1526
g.­1319

Tathāgata­kula­gotrodgata

Wylie:
  • de bzhin gshegs pa’i rgyud kyi gdung gis ’phags pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་རྒྱུད་ཀྱི་གདུང་གིས་འཕགས་པ།
Sanskrit:
  • tathāgata­kula­gotrodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1324

ten good actions

Wylie:
  • dge ba bcu’i las
Tibetan:
  • དགེ་བ་བཅུའི་ལས།
Sanskrit:
  • daśa­kuśala­karma

Abstaining from killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh words, gossiping, covetousness, ill will, and wrong views.

Located in 6 passages in the translation:

  • 20.­28
  • 37.­40
  • 40.­55
  • 54.­333
  • 54.­377
  • c.­13
g.­1325

ten strengths

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

The ten strengths of a tathāgata are (1) the knowledge of what is possible and not possible, (2) the knowledge of the ripening of karma, (3) the knowledge of the variety of aspirations, (4) the knowledge of the variety of natures, (5) the knowledge of the levels of capabilities, (6) the knowledge of the destinations of all paths, (7) the knowledge of dhyāna, liberation, samādhi, samāpatti, and so on, (8) the knowledge of remembering past lives, (9) the knowledge of deaths and rebirths, and (10) the knowledge of the cessation of defilements.

Located in 34 passages in the translation:

  • 1.­33
  • 2.­32-34
  • 4.­16
  • 5.­17
  • 8.­33
  • 11.­5
  • 12.­1
  • 12.­12
  • 12.­20
  • 14.­17
  • 17.­3
  • 17.­12
  • 20.­1
  • 22.­48
  • 22.­52
  • 30.­3
  • 34.­9
  • 34.­35
  • 36.­39
  • 36.­96
  • 36.­135
  • 37.­103
  • 37.­134
  • 40.­13
  • 40.­23
  • 41.­5
  • 42.­118
  • 43.­5
  • 44.­4
  • 45.­11
  • n.­724
  • g.­1215
g.­1326

Tenpa Tsering

Wylie:
  • bstan pa tshe ring
Tibetan:
  • བསྟན་པ་ཚེ་རིང་།
Sanskrit:
  • —

(1678–1738). King of Degé.

Located in 2 passages in the translation:

  • i.­31
  • c.­13
g.­1332

three realms

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

The three realms that contain all the various kinds of existence in saṃsāra: the desire realm, the form realm, and the formless realm.

Located in 30 passages in the translation:

  • 1.­130
  • 3.­41
  • 3.­51
  • 5.­2
  • 9.­45
  • 15.­18
  • 17.­7
  • 22.­52
  • 36.­13
  • 38.­7-8
  • 38.­87
  • 39.­40
  • 40.­4
  • 41.­51
  • 41.­71
  • 43.­199
  • 53.­7
  • 53.­19
  • 54.­105
  • 54.­120
  • 54.­204
  • 54.­232
  • 54.­299
  • 54.­383
  • 56.­123
  • n.­1080
  • n.­1945
  • g.­268
  • g.­446
g.­1333

thunderbolt

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

The word vajra refers to the “thunderbolt,” the indestructible and irresistible weapon that first appears in Indian literature in the hand of the Vedic deity Indra. The word vajra is also used for “diamond.”

Located in 12 passages in the translation:

  • i.­62
  • 3.­74
  • 32.­14
  • 33.­1
  • 40.­13
  • 40.­81
  • 41.­71
  • 54.­101
  • 56.­6
  • g.­522
  • g.­973
  • g.­1402
g.­1334

tīrthika

Wylie:
  • mu stegs ldan pa
  • mu stegs
  • mu stegs can
Tibetan:
  • མུ་སྟེགས་ལྡན་པ།
  • མུ་སྟེགས།
  • མུ་སྟེགས་ཅན།
Sanskrit:
  • tīrthya
  • tīrthika

A member of a religion, sect, or philosophical tradition that was a rival of or antagonistic to the Buddhist community in India. The term has its origins among the Jains.

Located in 4 passages in the translation:

  • 1.­83
  • 9.­37
  • 27.­9
  • 56.­123
g.­1336

toraṇa

Wylie:
  • rta babs
Tibetan:
  • རྟ་བབས།
Sanskrit:
  • toraṇa

A distinctive feature of ancient stūpa architecture, a famous example being those of the Sanchi Stūpa, it is a stone gateway in the surrounding railing or vedika, and usually positioned in the four directions. They evolved into the well-known freestanding torii of Japanese religious architecture.

Located in 7 passages in the translation:

  • 1.­7
  • 19.­23
  • 21.­37
  • 28.­6
  • 43.­59
  • 54.­324
  • n.­1761
g.­1338

Trāyastriṃśa

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

The paradise of Śakra, also known as Indra, on the summit of Sumeru. The names means “Thirty-Three,” from the thirty-three principal deities that dwell there.

Located in 21 passages in the translation:

  • i.­4-5
  • i.­46
  • i.­109-111
  • 10.­13
  • 16.­8
  • 26.­5
  • 27.­3
  • 27.­7
  • 27.­17
  • 44.­36
  • 44.­79
  • 45.­1
  • 46.­1
  • n.­504
  • n.­1147
  • n.­1156
  • g.­1179
  • g.­1280
g.­1340

Trisong Detsen

Wylie:
  • khri srong lde btsan
Tibetan:
  • ཁྲི་སྲོང་ལྡེ་བཙན།
Sanskrit:
  • —

King of Tibet who reigned circa 742/55–798/804 ᴄᴇ.

Located in 3 passages in the translation:

  • i.­24
  • g.­552
  • g.­618
g.­1347

Tryadhvāvabhāsa­buddhi

Wylie:
  • dus gsum snang ba’i blo
Tibetan:
  • དུས་གསུམ་སྣང་བའི་བློ།
Sanskrit:
  • tryadhvāvabhāsa­buddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1348

Tushun

Wylie:
  • thu thu zhun
Tibetan:
  • ཐུ་ཐུ་ཞུན།
Sanskrit:
  • —

Also written Dushun (557–640). The first patriarch of the Huayan School, which is based on the Avataṃsaka Sūtra.

Located in 1 passage in the translation:

  • c.­6
g.­1353

Üpa Sangyé Bum

Wylie:
  • dbus pa sangs rgyas ’bum
Tibetan:
  • དབུས་པ་སངས་རྒྱས་འབུམ།
Sanskrit:
  • —

A scholar of Narthang (1270–1355) also known as Üpa Losal (dbus pa blo gsal). He was a student of Chomden Rikpai Raltri (bcom ldan rig pa'i ral gri) and worked on the gathering of translations and compiling of the contents of the earliest Kangyurs. Lotsawa Chokden (q.v.) was one of his students.

Located in 1 passage in the translation:

  • c.­6
g.­1355

upādhyāya

Wylie:
  • mkhan po
Tibetan:
  • མཁན་པོ།
Sanskrit:
  • upādhyāya

In India, a person’s particular preceptor within the monastic tradition, guiding that person for the taking of full vows and the maintenance of conduct and practice. The Tibetan translation mkhan po has also come to mean “a learned scholar,” the equivalent of a paṇḍita, but that is not the intended meaning in the sūtras.

Located in 4 passages in the translation:

  • 3.­12
  • 3.­15
  • c.­1
  • g.­515
g.­1357

upāsaka

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

A male who has taken the layperson’s vows.

Located in 18 passages in the translation:

  • i.­49
  • i.­68
  • 3.­25-26
  • 54.­373
  • g.­178
  • g.­443
  • g.­676
  • g.­680
  • g.­863
  • g.­879
  • g.­1183
  • g.­1185
  • g.­1234
  • g.­1237
  • g.­1253
  • g.­1440
  • g.­1543
g.­1359

upāsikā

Wylie:
  • dge bsnyen ma
Tibetan:
  • དགེ་བསྙེན་མ།
Sanskrit:
  • upāsikā

A female who has taken the layperson’s vows.

Located in 62 passages in the translation:

  • i.­49
  • i.­74-75
  • i.­80
  • i.­86-87
  • 3.­25
  • 3.­27
  • 9.­50
  • 10.­12-13
  • 10.­15-17
  • 10.­24
  • 10.­67
  • 15.­17
  • 16.­9-13
  • 16.­21-22
  • 16.­36
  • 16.­39
  • 16.­42
  • 16.­44
  • 21.­60
  • 22.­4-7
  • 22.­16-21
  • 22.­23-24
  • 22.­28
  • 22.­48-51
  • 22.­54
  • 23.­1
  • 54.­373
  • g.­15
  • g.­125
  • g.­179
  • g.­242
  • g.­443
  • g.­615
  • g.­681
  • g.­824
  • g.­1196
  • g.­1217
  • g.­1244
  • g.­1250
  • g.­1270
g.­1361

ūrṇā hair

Wylie:
  • mdzod spu
Tibetan:
  • མཛོད་སྤུ།
Sanskrit:
  • ūrṇākośa

One of the thirty-two signs of a great being, it is a coiled white hair between the eyebrows. Literally, the Sanskrit ūrṇā means “wool hair,” and kośa means “treasure.”

Located in 10 passages in the translation:

  • 1.­23
  • 2.­24
  • 9.­19
  • 14.­3
  • 20.­5
  • 37.­2
  • 37.­124
  • 43.­92
  • 43.­237
  • n.­278
g.­1363

uṣṇīṣa

Wylie:
  • gtsug tor
Tibetan:
  • གཙུག་ཏོར།
Sanskrit:
  • uṣṇīṣa

One of the thirty-two signs of a great being. In its simplest form it is a pointed shape to the head (like a turban). More elaborately it is a dome-shaped protuberance, or even an invisible protuberance of infinite height.

Located in 5 passages in the translation:

  • 1.­23
  • 9.­31
  • 14.­3
  • 20.­5
  • 43.­93
g.­1368

Utpalanetra

Wylie:
  • ut+pa la’i myig
Tibetan:
  • ཨུཏྤ་ལའི་མྱིག
Sanskrit:
  • utpalanetra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1377

Vairocana

Wylie:
  • rnam par snang mdzad
Tibetan:
  • རྣམ་པར་སྣང་མཛད།
Sanskrit:
  • vairocana

“The Illuminator.” Used in this sūtra as an epithet for the Buddha Śākyamuni, who appears in millions of places simultaneously, or, one could say, the buddha who emanates millions of buddhas including Śākyamuni. This is also the name for the principal buddha in the Caryā and Yoga tantras. In this sūtra it is also the name of a buddha that Muktaka sees in a distant realm, and also the name of a buddha in the distant past that Āśā was a student of in a previous life. In chapter 29 the layman Veṣṭhila refers to Vairocana as the principal example of present buddhas, presumably referring to Śākyamuni.

Located in 78 passages in the translation:

  • i.­3
  • i.­45-48
  • i.­103-105
  • i.­108-109
  • 1.­31
  • 2.­29
  • 2.­31-35
  • 8.­29
  • 10.­24
  • 29.­15
  • 34.­63
  • 35.­19
  • 35.­23
  • 35.­30
  • 37.­20
  • 37.­31
  • 37.­33
  • 37.­96-97
  • 38.­10
  • 38.­12-27
  • 38.­71-72
  • 38.­91
  • 39.­43
  • 39.­63
  • 39.­67
  • 40.­10
  • 40.­19
  • 40.­46
  • 40.­158
  • 42.­56
  • 42.­77
  • 42.­85-87
  • 42.­94
  • 42.­102-103
  • 43.­60-61
  • 43.­298
  • 44.­44
  • 44.­60
  • 44.­62
  • 44.­75
  • 56.­7
  • 56.­35
  • 56.­45-46
  • n.­3
  • n.­1578
  • g.­934
g.­1378

Vairocana­dhvaja

Wylie:
  • rnam par snang ba’i rgyal mtshan
Tibetan:
  • རྣམ་པར་སྣང་བའི་རྒྱལ་མཚན།
Sanskrit:
  • vairocana­dhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1380

Vairocana­garbha

Wylie:
  • rnam par snang ba’i snying po
Tibetan:
  • རྣམ་པར་སྣང་བའི་སྙིང་པོ།
Sanskrit:
  • vairocana­garbha

The name of a bodhisattva in the presence of the Buddha at Śrāvastī, and also the name of a bodhisattva seen by Muktaka in the buddha realm of the Buddha Tāreśvararāja in the east.

Located in 2 passages in the translation:

  • 1.­1
  • 8.­18
g.­1386

Vairocana­praṇidhāna­ketu­dhvaja

Wylie:
  • rnam par snang mdzad kyi smon lam dpal gyi rgyal mtshan
Tibetan:
  • རྣམ་པར་སྣང་མཛད་ཀྱི་སྨོན་ལམ་དཔལ་གྱི་རྒྱལ་མཚན།
Sanskrit:
  • vairocana­praṇidhāna­ketu­dhvaja

A bodhisattva from a northwestern realm. Also known as Vairocana­praṇidhi­jñāna­ketu.

Located in 3 passages in the translation:

  • i.­66
  • 1.­136
  • g.­1388
g.­1387

Vairocana­praṇidhāna­nābhi­raśmi­prabha

Wylie:
  • rnam par snang ba’i smon lam gyi gtsug gi ’od zer snang ba
Tibetan:
  • རྣམ་པར་སྣང་བའི་སྨོན་ལམ་གྱི་གཙུག་གི་འོད་ཟེར་སྣང་བ།
Sanskrit:
  • vairocana­praṇidhāna­nābhi­raśmi­prabha

A bodhisattva from an eastern realm.

Located in 3 passages in the translation:

  • i.­66
  • 1.­14
  • 1.­59
g.­1388

Vairocana­praṇidhi­jñāna­ketu

Wylie:
  • rnam par snang ba’i smon lam ye shes dpal
Tibetan:
  • རྣམ་པར་སྣང་བའི་སྨོན་ལམ་ཡེ་ཤེས་དཔལ།
Sanskrit:
  • vairocana­praṇidhi­jñāna­ketu

A bodhisattva from a northwestern buddha realm. Also known as Vairocana­praṇidhāna­ketu­dhvaja.

Located in 2 passages in the translation:

  • 1.­27
  • g.­1386
g.­1389

Vairocana­rakṣita

Wylie:
  • bai ro tsa na rak+Shi ta
Tibetan:
  • བཻ་རོ་ཙ་ན་རཀྵི་ཏ།
Sanskrit:
  • vairocana­rakṣita

Eighth-century Tibetan master and translator, usually referred to simply as Vairocana or Bairotsana.

Located in 4 passages in the translation:

  • i.­32-33
  • c.­5
  • n.­2233
g.­1391

Vairocana­śrī

Wylie:
  • rnam par snang ba’i dpal
Tibetan:
  • རྣམ་པར་སྣང་བའི་དཔལ།
Sanskrit:
  • vairocana­śrī

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1394

Vairocana­śrī­praṇidhi­garbhā

Wylie:
  • rnam par snang mdzad kyi snying po
Tibetan:
  • རྣམ་པར་སྣང་མཛད་ཀྱི་སྙིང་པོ།
Sanskrit:
  • vairocana­śrī­praṇidhi­garbhā

A buddha realm in the northwestern direction. See n.­107.

Located in 1 passage in the translation:

  • 1.­27
g.­1396

Vairocana­śrī­tejorāja

Wylie:
  • rnam par snang mdzad dpal gyi gzi brjid rgyal po
Tibetan:
  • རྣམ་པར་སྣང་མཛད་དཔལ་གྱི་གཟི་བརྗིད་རྒྱལ་པོ།
Sanskrit:
  • vairocana­śrī­tejorāja

A buddha in an eastern realm.

Located in 1 passage in the translation:

  • 1.­14
g.­1399

Vairocanottara­jñānin

Wylie:
  • rnam par snang ba dam pa’i ye shes
Tibetan:
  • རྣམ་པར་སྣང་བ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • vairocanottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1402

vajra

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

The word vajra refers to the “thunderbolt,” the indestructible and irresistible weapon that first appears in Indian literature in the hand of the Vedic deity Indra. The word vajra is also used for “diamond.”

Located in 57 passages in the translation:

  • i.­62
  • 1.­7
  • 1.­11
  • 1.­15
  • 1.­17
  • 1.­21
  • 1.­24
  • 1.­32
  • 1.­76
  • 1.­93
  • 2.­33-34
  • 2.­36
  • 3.­58
  • 8.­2
  • 9.­29
  • 9.­31
  • 10.­6
  • 11.­1
  • 12.­8
  • 12.­32
  • 14.­3
  • 14.­25
  • 20.­5
  • 22.­22
  • 22.­32
  • 27.­4
  • 27.­40
  • 34.­74
  • 36.­12
  • 38.­43
  • 39.­7
  • 42.­21
  • 42.­46
  • 42.­79
  • 43.­102
  • 44.­30
  • 47.­6
  • 53.­26
  • 54.­33
  • 54.­210
  • 54.­284
  • 56.­1
  • n.­369
  • n.­443
  • n.­488
  • n.­506
  • n.­705
  • n.­1041
  • n.­1409
  • n.­1724
  • n.­1869
  • g.­45
  • g.­411
  • g.­1333
  • g.­1414
  • g.­1415
g.­1412

Vajranetra

Wylie:
  • rdo rje’i myig
Tibetan:
  • རྡོ་རྗེའི་མྱིག
Sanskrit:
  • vajranetra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1414

vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

These vajra wielders are like the Vajrapāṇi who was the yakṣa that acted as the Buddha’s bodyguard. In the Mantrayāna there appeared the bodhisattva named Vajrapāṇi.

Located in 2 passages in the translation:

  • 3.­1
  • 27.­40
g.­1415

Vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

In the sūtra tradition, Vajrapāṇi was a yakṣa who acted as the Buddha Śākyamuni’s bodyguard. Also identified as being a manifestation of Śakra and could appear as a number of vajrapāṇis to guard the Buddha. With the advent of the Mantrayāna he is a bodhisattva. Also a euphemism for Indra or a group of vajra-wielding deities in Indra’s realm.

Located in 3 passages in the translation:

  • 9.­15
  • 36.­31
  • g.­1414
g.­1421

Vajra­sāgara­garbhā

Wylie:
  • rdo rje rgyal mtshan gyi snying po
Tibetan:
  • རྡོ་རྗེ་རྒྱལ་མཚན་གྱི་སྙིང་པོ།
Sanskrit:
  • vajra­sāgara­garbhā

A buddha realm in the southern direction.

Located in 1 passage in the translation:

  • 1.­15
g.­1422

Vajrāsana

Wylie:
  • rdo rje gdan pa
Tibetan:
  • རྡོ་རྗེ་གདན་པ།
Sanskrit:
  • vajrāsana

This is Amoghavajra, Vajrāsana the younger (eleventh century), who was the successor of Vajrāsana the elder. They were both the abbots of the Vajrāsana Monastery in what is now Bodhgaya. His teachings are important in the Sakya tradition.

Located in 2 passages in the translation:

  • c.­7
  • g.­172
g.­1425

Vajrottara­jñānin

Wylie:
  • rdo rje dam pa’i ye shes
Tibetan:
  • རྡོ་རྗེ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • vajrottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1430

Vartanaka

Wylie:
  • ’tsho ba
Tibetan:
  • འཚོ་བ།
Sanskrit:
  • vartanaka

A town in Magadha.

Located in 3 passages in the translation:

  • i.­112
  • 47.­26
  • 48.­1
g.­1435

Vāsantī

Wylie:
  • dpyid dang ldan pa
Tibetan:
  • དཔྱིད་དང་ལྡན་པ།
Sanskrit:
  • vāsantī

A night goddess.

Located in 12 passages in the translation:

  • i.­98-99
  • 33.­12
  • 34.­3
  • 34.­9-10
  • 34.­42
  • 34.­64-65
  • 34.­76
  • 34.­87
  • 35.­1
g.­1437

Vaśavartin

Wylie:
  • dbang sgyur
Tibetan:
  • དབང་སྒྱུར།
Sanskrit:
  • vaśavartin

“Mastery.” The highest paradise in the desire realm, so named because the inhabitants have power over the emanations of others. Also called Para­nirmita­vaśa­vartin.

Located in 5 passages in the translation:

  • 12.­11
  • 27.­7
  • 54.­334
  • 54.­338
  • g.­800
g.­1442

Vasumitrā

Wylie:
  • lha’i bshes gnyen
Tibetan:
  • ལྷའི་བཤེས་གཉེན།
Sanskrit:
  • vasumitrā

An courtesan in Ratnavyūha.

Located in 14 passages in the translation:

  • i.­92-93
  • 27.­54
  • 28.­1-5
  • 28.­7
  • 28.­11-12
  • 28.­15
  • 28.­21
  • g.­1253
g.­1447

Veṣṭhila

Wylie:
  • nan khugs
Tibetan:
  • ནན་ཁུགས།
Sanskrit:
  • veṣṭhila

A householder, the kalyāṇamitra of chapter 29.

Located in 10 passages in the translation:

  • i.­18
  • i.­93-94
  • 28.­20
  • 29.­1
  • 29.­3
  • 29.­6
  • 29.­22
  • 30.­1
  • g.­1377
g.­1475

Vikurvita­prabha

Wylie:
  • rnam par ’phrul pa’i ’od
Tibetan:
  • རྣམ་པར་འཕྲུལ་པའི་འོད།
Sanskrit:
  • vikurvita­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1479

Vimala­buddhi

Wylie:
  • dri ma myed pa’i blo
Tibetan:
  • དྲི་མ་མྱེད་པའི་བློ།
Sanskrit:
  • vimala­buddhi

A bodhisattva present in Śrāvastī.

Located in 2 passages in the translation:

  • 1.­1
  • n.­60
g.­1481

Vimala­dhvaja

Wylie:
  • dri myed rgyal mtshan
  • rgyal mtshan dri ma med pa
Tibetan:
  • དྲི་མྱེད་རྒྱལ་མཚན།
  • རྒྱལ་མཚན་དྲི་མ་མེད་པ།
Sanskrit:
  • vimala­dhvaja

In chapter 1 it is the name of one of the bodhisattvas in the presence of the Buddha at Śrāvastī (translated as dri myed rgyal mtshan). In chapter 44 it is the name of a bodhisattva in another world in the distant past (translated as rgyal mtshan dri ma med pa).

Located in 3 passages in the translation:

  • 1.­1
  • 44.­70-71
g.­1483

Vimala­netra

Wylie:
  • dri ma myed pa’i myig
  • mig dri ma med pa
Tibetan:
  • དྲི་མ་མྱེད་པའི་མྱིག
  • མིག་དྲི་མ་མེད་པ།
Sanskrit:
  • vimala­netra

In chapter 1, dri ma myed pa’i myig is the name of a bodhisattva present with the Buddha Śākyamuni in Śrāvastī; in chapter 43, mig dri ma med pa is the name of the precious minister of a cakravartin.

Located in 2 passages in the translation:

  • 1.­1
  • 43.­244
g.­1484

Vimala­prabha

Wylie:
  • dri ma myed pa’i ’od
Tibetan:
  • དྲི་མ་མྱེད་པའི་འོད།
Sanskrit:
  • vimala­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1487

Vimala­tejaḥ­prabha

Wylie:
  • gzi brjid dri ma myed pa’i ’od
Tibetan:
  • གཟི་བརྗིད་དྲི་མ་མྱེད་པའི་འོད།
Sanskrit:
  • vimala­tejaḥ­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1488

Vimala­tejas

Wylie:
  • dri ma myed pa’i gzi brjid
Tibetan:
  • དྲི་མ་མྱེད་པའི་གཟི་བརྗིད།
Sanskrit:
  • vimala­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1491

Vimalottara­jñānin

Wylie:
  • dri myed dam pa’i ye shes
Tibetan:
  • དྲི་མྱེད་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • vimalottara­jñānin

A bodhisattva.

Located in 1 passage in the translation:

  • 1.­1
g.­1496

vipaśyanā

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

Insight meditation.

Located in 5 passages in the translation:

  • 54.­13
  • 54.­242
  • 54.­348
  • 54.­381
  • 56.­1
g.­1504

Virajadhvaja

Wylie:
  • rdul myed rgyal mtshan
Tibetan:
  • རྡུལ་མྱེད་རྒྱལ་མཚན།
Sanskrit:
  • virajadhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1505

Virajaprabha

Wylie:
  • rdul dang bral ba’i ’od
Tibetan:
  • རྡུལ་དང་བྲལ་བའི་འོད།
Sanskrit:
  • virajaprabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1507

Virajottara­jñānin

Wylie:
  • rdul myed dam pa’i ye shes
Tibetan:
  • རྡུལ་མྱེད་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • virajottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1513

Viśālabuddhi

Wylie:
  • yangs pa’i blo
Tibetan:
  • ཡངས་པའི་བློ།
Sanskrit:
  • viśālabuddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1514

Viśeṣodgata

Wylie:
  • khyad par gyis ’phags pa
Tibetan:
  • ཁྱད་པར་གྱིས་འཕགས་པ།
Sanskrit:
  • viśeṣodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1517

Viśuddhabuddhi

Wylie:
  • rnam par sangs rgyas pa’i blo
Tibetan:
  • རྣམ་པར་སངས་རྒྱས་པའི་བློ།
Sanskrit:
  • viśuddhabuddhi

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1521

Viśuddhanetra

Wylie:
  • rnam par dag pa’i myig
Tibetan:
  • རྣམ་པར་དག་པའི་མྱིག
Sanskrit:
  • viśuddhanetra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1524

Viśvāmitra

Wylie:
  • kun gyi bshes gnyen
Tibetan:
  • ཀུན་གྱི་བཤེས་གཉེན།
Sanskrit:
  • viśvāmitra

In chapter 44 it is the name of one of the future buddhas of this kalpa. It is also the name of the kalyāṇamitra in chapter 46, the teacher of children.

Located in 6 passages in the translation:

  • i.­110-111
  • 44.­63
  • 45.­12
  • 46.­1-2
g.­1532

white lotus

Wylie:
  • pun da ri ka
Tibetan:
  • པུན་ད་རི་ཀ
Sanskrit:
  • puṇḍarīka

Nelumbo nucifera. The white variant of the red lotus, which is otherwise the same species.

Located in 13 passages in the translation:

  • 1.­10
  • 16.­5
  • 21.­4
  • 21.­11
  • 27.­3
  • 28.­5
  • 32.­4
  • 43.­64
  • 43.­146
  • 54.­210
  • 54.­324
  • 54.­369
  • g.­943
g.­1534

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa

A class of supernatural beings, often represented as the attendants of the god of wealth, although the term is also applied to spirits. Although they are generally portrayed as benevolent, the Tibetan translation means “harm giver,” as they are also capable of causing harm.

Located in 58 passages in the translation:

  • 2.­26
  • 2.­54
  • 3.­1
  • 3.­22
  • 5.­15
  • 6.­9
  • 7.­6
  • 7.­11
  • 7.­13-15
  • 8.­12
  • 9.­15
  • 9.­31
  • 10.­13
  • 12.­18
  • 14.­5
  • 15.­2-3
  • 16.­38
  • 16.­41
  • 21.­54
  • 22.­8
  • 22.­13
  • 22.­28
  • 23.­7
  • 24.­5
  • 25.­10
  • 26.­5
  • 27.­19
  • 27.­48-49
  • 28.­13
  • 30.­40
  • 36.­24
  • 36.­34
  • 37.­5
  • 38.­20
  • 38.­65
  • 40.­146
  • 41.­61
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 54.­71
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • 54.­393
  • 56.­89
  • n.­506
  • g.­809
  • g.­1401
  • g.­1414
  • g.­1415
g.­1536

Yama

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

The lord of death, who judges the dead and rules over the hells; the realm of Yama is synonymous with the world of the pretas.

Located in 22 passages in the translation:

  • 2.­54
  • 7.­16
  • 9.­31
  • 10.­13
  • 11.­8
  • 20.­9
  • 23.­7
  • 26.­6
  • 30.­41
  • 36.­27
  • 37.­5
  • 37.­8
  • 42.­60
  • 54.­335
  • 54.­384
  • 56.­30
  • n.­266
  • n.­414
  • g.­856
  • g.­1533
  • g.­1535
  • g.­1537
g.­1544

Yaśodgata

Wylie:
  • grags pas ’phags pa
Tibetan:
  • གྲགས་པས་འཕགས་པ།
Sanskrit:
  • yaśodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1547

Yeshé Dé

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

Chief editor of the translation program based in Samyé Monastery from the late eighth to early ninth century in Tibet. He was from the Nanam (sna nam) clan, and so is often called Nanam Yeshé Dé.

Located in 3 passages in the translation:

  • i.­24
  • c.­1
  • n.­2225
g.­1548

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana

The longest unit of distance in classical India. The lack of a uniform standard for the smaller units means that there is no precise equivalent, especially as its theoretical length tended to increase over time. Therefore it can mean between four and ten miles.

Located in 17 passages in the translation:

  • i.­120
  • 5.­18
  • 8.­15
  • 15.­11
  • 20.­13
  • 21.­5
  • 21.­10
  • 27.­3
  • 36.­63
  • 37.­44
  • 37.­81
  • 40.­53
  • 54.­244
  • 54.­324
  • 54.­382
  • 55.­2
  • n.­2150
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