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  • Toh 44-45

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སྡོང་པོས་བརྒྱན་པ།

The Stem Array
Gopā

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.


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.

43.­3

When he arrived there, he was greeted by Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, together with ten thousand house goddesses.

43.­4

She said to Sudhana, the head merchant’s son, “We welcome you, great being who has the prowess of great wisdom and knowledge; whose mind has attained the meditation of inconceivable bodhisattva liberation; whose field of activity is the vast divine palace of the Dharma; who enters the city of the Dharma; who is continuously engaged in guiding beings through infinite bodhisattva methods; who has attained the illumination of the ocean of qualities of the tathāgatas; who has the manifest knowledge and illuminating eloquence for guiding all beings; who has the motivation to manifest the conduct of1746 a corresponding body and language1747 that knows the conduct of all beings; who prays to increase the power of an ocean of joy in the minds of all beings; and who follows the path to the comprehension of the Dharma of all the tathāgatas.

43.­5

“I see that you have the field of activity of profound behavior with a steady1748 gaze, [F.220.a] and that therefore you are someone who will soon attain the unsurpassable pure adornments of the body, speech, and mind of the tathāgatas and will act in this world with a body adorned by the signs and features of a great being and with a mind adorned by the light of knowledge of the ten strengths.

43.­6

“I see that you have diligence and prowess, and that therefore you are someone who soon will have the vision of the tathāgatas of the three times; will hold the clouds of Dharmas of all the tathāgatas; will experience the joy of the divine palace of the four qualities of bodhisattva dhyānas, liberations, samādhis, and samāpattis; and will enter the profound liberation of the buddhas.

43.­7

“In that way, you go before kalyāṇamitras, gaze upon them, honor them, receive their teaching without error, and are dedicated to the practice of its qualities that is unwearied, irreversible, and never disheartened. You are unaffected by any hindrance, obstacle, or obscuration whatsoever. Neither Māra nor the māra class of deities are present before you, and therefore you will soon bring happiness to all beings.”

43.­8

The head merchant’s son, Sudhana, said to Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, “Goddess, I gain the highest delight in ending the torment of the kleśas for all beings. I gain the highest delight in repelling dreadful1749 karma for all beings, [F.220.b] in bringing happiness to all beings, and in making all beings practice faultless actions. Bodhisattvas become very unhappy when beings engage in the unhappiness of various kinds of karma and kleśas, which disturbs their minds and causes them to fall into the lower existences. Even if those beings remain in happier existences, they experience physical and mental sufferings and various kinds of unhappiness and remain in a state of sorrow.

43.­9

“Goddess, it is like if a very loving father who has a beloved, beautiful son sees the limbs and smaller parts of his son’s body being cut off. Because he is so loving, he becomes extremely unhappy and sorrowful.

43.­10

“Goddess, in the same way, when a bodhisattva who is engaged in bodhisattva conduct sees beings falling into the three lower existences through the power of their karma and kleśas, the bodhisattva becomes extremely unhappy and sorrowful.

43.­11

“The bodhisattvas are happy, glad, joyful, delighted, and pleased when beings are reborn into happy existences when their bodies are destroyed, or when they experience physical and mental happiness in a divine or human existence as the result of their having adopted good physical, vocal, and mental conduct.

43.­12

“Goddess, the bodhisattvas do not aspire to and are not dedicated to omniscience for their own sake or in order to experience the various joys and pleasures of saṃsāra. [F.221.a] It is not from dedication to the various different kinds of joys within the desire realm. It is not through the power of mistaken perception, motivation, or views. It is not through the power of involvement, bondage, predispositions, or being overwhelmed. It is not through the power of the view of craving. It is not through the increase of a mind that conceives of the joys of crowds and the gatherings of various beings. It is not through attachment to the experiences of the joy and bliss of dhyāna. It is not going around and around in the continuity of saṃsāra while being obscured by various obscurations.

43.­13

“Goddess, the bodhisattvas have great compassion for beings who are in the ocean of saṃsāra and who are tormented by immeasurable sufferings. They make great prayers to gather to themselves all beings. Through the power of having made those prayers with great compassion, they are dedicated to ripening and guiding beings, and they appear carrying out bodhisattva conduct in saṃsāra. In order to eliminate all the obscurations of beings, they seek the unobscured wisdom of omniscience and make prayers to serve and make offerings to all the tathāgatas. Through the power of their prayers to serve and make offerings to all the tathāgatas, they are never disheartened in their practice of bodhisattva conduct. When they are practicing bodhisattva conduct and see a realm that is completely defiled, they make the prayer to purify all buddha realms. When they are purifying defiled realms [F.221.b] and see the various āyatanas of all beings, they make the prayer to purify the Dharma body that is undifferentiated and unsurpassable. When they see the defiled bodies, speech, and minds of beings, they make the prayer to purify the bodies, speech, and minds that adorn all beings. When they see the incomplete āyatanas and impure minds of beings, they purify the minds and conduct of all beings and are never disheartened in carrying out bodhisattva conduct.

43.­14

“Goddess, in that way, with minds that are never disheartened, the bodhisattvas carry out vast bodhisattva conduct without end or middle. With that kind of conduct they are adornments of the world because they create the good fortune of devas and humans. They are like parents because they establish beings in the aspiration for enlightenment. They are like nurses because they bring beings onto the bodhisattva path. They are like connate deities, who are deities that always accompany a being because they protect beings from the terror of the abyss of the lower existences. They are like great ferrymen because they free beings from the ocean of saṃsāra. They are refuges because they repel all the terrors of the māras and kleśas. They are shelters because they bring beings to a state of complete tranquility.1750 They are bathing places because they bring beings into the ocean of all buddhas. They are protectors because they escort beings to the island of the jewels of the Dharma. They are flowers because their minds have blossomed with all the qualities of buddhahood. They are adornments because they radiate the light of merit and wisdom. [F.222.a] They bring the highest delight and happiness because they are beautiful. They are excellent to meet because they are dedicated to faultless actions. They are completely good because they possess bodies that are complete in having all aspects of excellent limbs. They have charming forms because the sight of them is without anything disagreeable. They bring light because they radiate the light rays of wisdom. They bring illumination because they hold the torch of the Dharma. They bring clarity because they purify the motivation for enlightenment. They are generals because they repel the activities of the māras. They are suns because they radiate a net of the light rays of wisdom. They are moons because they rise as moons of realization in the sky of the Dharma.1751 They are clouds because they send down rain from great clouds of Dharma onto all beings.

“Goddess, the bodhisattvas who practice in that way are a delight for all beings.”

43.­15

Then Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, together with ten thousand goddesses of the home, sent down onto Sudhana, the head merchant’s son, a rain of flowers, garlands, incense, powders, ointments, and precious jewelry that transcended divine materials. Encircling him and following him as he entered the assembly hall of the bodhisattvas, they praised him with these verses:

43.­16
“Having developed the aspiration for enlightenment
Out of love for all beings,
The jinas, the suns of wisdom,
Sometimes appear in the world. {1}
43.­17
“Even in many millions1752 of kalpas [F.222.b]
It is difficult to see your face.
Your wisdom is a great sun
In the world blinded by ignorance. {2}
43.­18
“Great compassion arose in you
When you saw the world in error,
Obscured by the darkness of unknowing,
And you spontaneously appeared in it and remained. {3}
43.­19
“With your pure motivation, you are dedicated
To attaining the enlightenment of buddhahood.
You serve and depend on kalyāṇamitras
Without regard for your own body and life. {4}
43.­20
“You have no reliance on this world.
You have no location and no preoccupations.
You have no entanglements and no abode.
Your motivation is like space, without impediment. {5}
43.­21
“As you practice bodhisattva conduct
With the brilliant light of a field of merit,
Your radiant torch of wisdom
Shines within countless worlds. {6}
43.­22
“You are not above the world,
But you are unstained by worldly qualities.
You act in the world without impediment,
Like the breezes moving through the sky. {7}
43.­23
“You are dedicated to constantly blazing
Like the burning at the kalpa’s end.
You practice the bodhisattva conduct
With the ardor of the fire that ends a kalpa. {8}
43.­24
“You have great courage, like a lion.
With strong, diligent prowess
You have attained the prowess of wisdom
With a practice that is invincible. {9}
43.­25
“Through honoring the kalyāṇamitras,
You, here, have entered into
The ocean of all the different ways
Within the ocean of the realm of the Dharma.” {10}
43.­26

In that way, Aśokaśrī, the goddess of the assembly hall of the bodhisattvas, praised in verse Sudhana, the head merchant’s son, while following him out of a yearning for the Dharma.

43.­27

Sudhana, the head merchant’s son, went into the assembly hall of the bodhisattvas called the Illuminating Light of the Realm of the Dharma. [F.223.a] When he had entered, wishing to find the Śākya maiden Gopā, he looked everywhere.

43.­28

He saw the Śākya maiden Gopā in the center of the assembly hall of the bodhisattvas called the Illuminating Light of the Realm of the Dharma. She was seated upon a precious throne that had in its center a lotus with a form that illuminated all the abodes of bodhisattvas, and she was encircled by an entourage of eighty-four thousand women of royal families, who all had equally the roots of merit from the past practice of bodhisattva conduct; who in the past had attracted gatherings of beings through acts of generosity; who had a way of speaking with pleasant and gentle words; who cared for beings through causing them to focus on the goal of omniscience; who cared for beings in accord with the realizations of the buddhas and the bodhisattvas; who with all actions inspired by great compassion cared for beings as if they were their sons and daughters; who with great love followed and purified their spouses; and who in the past ripened beings through the inconceivable skillful methods of bodhisattvas.

43.­29

Those eighty-four thousand women followed the way of the perfections of bodhisattvas who were progressing irreversibly toward the highest, complete enlightenment. They followed the bodhisattva training without expectation of reward from others. They had minds free from all attachment. They were disillusioned by all the delights of saṃsāra. They had purified without impediment all the ways in the realm of the Dharma. They had the power of the motivation directed toward omniscience. They were free from the net of obscurations and obstacles. [F.223.b] They had transcended all the paths of attachment. They were active through emanations of their Dharma bodies. They were focused on ripening and guiding all worlds. They had minds in which a stainless ocean of merit had arisen. They had become what they were because of their completely good bodhisattva prayers and conduct. They had increased the vast power of the strengths of bodhisattvas. And their minds had become illuminating like the disk of the sun.

43.­30

Sudhana, the head merchant’s son, bowed his head to the feet of the Śākya maiden and then stood before her, his hands placed together in homage, and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas continue within saṃsāra without being stained by saṃsāra; how they realize the equal nature of all phenomena but do not dwell on the level of the śrāvakas and pratyeka­buddhas; how they attain the illumination of the Dharma of the buddhas and yet continue with their bodhisattva conduct; how they dwell on the level of a bodhisattva but teach the scope of knowledge of the tathāgatas; how they transcend all worldly existences but are active within all worldly existences; how they accomplish a body of the Dharma but also accomplish form bodies of infinite colors; how they attain the Dharma body that has no characteristics but manifest bodies with the colors and shapes of all beings; and how they realize that all Dharmas cannot be described but teach the Dharma to all beings, describing them with all ways of speaking and definitions. [F.224.a] They know that all beings1753 are without existence, but they do not turn away from the ways of guiding the realm of beings; they comprehend that all phenomena are unborn and unceasing, but they do not abandon engaging in making offerings to and venerating all the tathāgatas; and they realize that there is no karma and ripening within all phenomena, but they do not turn away from engagement in accomplishing good actions.”

43.­31

Gopā, the Śākya maiden, said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you intended to ask in that way about the nature of bodhisattva conduct. Those questions are also the words of the completely good prayer and conduct.

“Therefore, noble one, listen carefully and remember, for I shall teach through the blessing of the Buddha.

43.­32

“Noble one, the bodhisattvas who have ten qualities such as these fulfill the bodhisattva conduct that is like the appearance of magical illusions and gives rise to the light of wisdom.

43.­33

“What are these ten? They are (1) reliance on sublime kalyāṇamitras, (2) the attainment of a vast aspiration, (3) a pure, sublime virtuous motivation, (4) a mind supported by a vast ocean of merit and wisdom, (5) being able to hear great teachings of the Dharma that has originated and arisen from the buddhas, [F.224.b] (6) the attainment of aspiration toward the tathāgatas of the three times, (7) the comprehension of the equality of all the fields of bodhisattva conduct, (8) the attainment of the blessing of all the tathāgatas, (9) the natural, pure, higher motivation of great compassion, and (10) that attainment of the strong power of the motivation to end the continuation of all the cycles of saṃsāra.

“Noble one, the bodhisattvas who have those ten qualities fulfill the bodhisattva conduct that is like the appearance of magical illusions and gives rise to the light of wisdom.1754

43.­34

“Noble one, the bodhisattvas with nonregressing diligence who have obtained those ten qualities, in order to accomplish an inexhaustible way and practice an extremely vast meditation, serve the kalyāṇamitras and please them in ten ways.

43.­35

“What are those ten ways? They are (1) having no concern for one’s own life and body, (2) having no interest in the requisites of saṃsāra, (3) having the comprehension of the equality of all phenomena, (4) having an irrevocable prayer for omniscience, (5) observing all the ways of the realm of the Dharma, (6) having a mind that rises above the entire ocean of existences, (7) having no dependence or location within the space of the locationless Dharma, (8) having all the unobscured prayers of a bodhisattva, (9) pervading the entire ocean of realms, and (10) having the purified unobscured field of the knowledge of a bodhisattva.

“Noble one, the bodhisattvas who have those ten qualities serve and please the kalyāṇamitras.” [F.225.a]

43.­36

Then the Śākya maiden Gopā, in order to teach the meaning of that, through the blessing of the buddhas looked into the ten directions and recited these verses:

43.­37
“Those sublime, stainless, wise ones engaged in benefiting others,
Dedicated without deceit or deception to serving excellent friends,
Recognizing them as teachers and having unflagging diligence‍—
They carry out in the world this conduct that is like a magical apparition. {11}
43.­38
“There are those who have sublime motivation as vast as space
Within whom is contained the worlds of the three times,
Realms, beings, phenomena, and likewise the buddhas.
This is the conduct of those who shine with wisdom. {12}
43.­39
“There are those whose motivation is like space, without end or middle,
Who are completely pure, unstained by the kleśas,
And who give rise to the qualities of all the tathāgatas.
Their conduct is like the appearance of magical apparitions. {13}
43.­40
“There are those who have clear minds and an ocean of qualities
And are established in vast, limitless, inconceivable, omniscient wisdom.
They have bodies that have an ocean of merit and a pure essence
That is unstained by worldly impurities even though they act within the world. {14}
43.­41
“There are those who never have enough of listening to the thunder of the Dharma
That has the aspects of the speech of the jinas and all the ways of languages
And who are lamps of the light of wisdom, which follow the way of the Dharma.
This is the conduct of those who bring illumination to beings. {15}
43.­42
“There are those who comprehend in each instant of the mind
Each one of the countless tathāgatas in the ten directions,
And they see and know the entire ocean of sugatas.
This is the conduct of those who keep the buddhas in mind. {16}
43.­43
“There are those who see the vast assemblies of followers of the jinas
And who comprehend the ocean of their ways of samādhi
And the ways of their vast ocean of prayers with no end or middle. [F.225.b]
This conduct of theirs is like the appearance of illusions. {17}
43.­44
“There are those who have been blessed by every jina in the ten directions,
Who have the completely good conduct till the final kalpa,
And whose images appear throughout the vast extent of the realms.
This is the conduct of those who bring the light of the Dharma. {18}
43.­45
“There are those who have the disk of the sun of compassion,
Who, seeing beings in distress, illuminate them with the Dharma’s light,
Clear away the darkness of beings, and cause the teachings to shine.
This is the conduct of those who are like the sun. {19}
43.­46
“There are those who see beings circling through existences,
And those clear-minded ones remain, countering saṃsāra’s flow,
And everywhere they bring about the wheel of the Dharma.
They are practicing the wise, supreme, completely good conduct. {20}
43.­47
“There are those who, training in this, manifest to beings,
In accord with aspirations, bodies without limit or middle,
Their countless bodies being like reflections or mirages,
And they ripen many beings within the ocean of existences. {21}
43.­48
“There are those who are spreading among beings through the vast ways of love,
Manifesting conducts to beings with various dispositions,
And sending down a rain of Dharma in accordance with the aspirations of beings.
Those resolute ones guide billions of beings toward enlightenment.” {22}
43.­49

Those are the verses that Gopā, the Śākya maiden, recited. She then said to Sudhana, the head merchant’s son, “Noble one, I have attained the bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas.”

43.­50

Sudhana asked, “Āryā, what is this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas like?”

Gopā answered, “Noble one, when I rest within this bodhisattva liberation, [F.226.a] I see and comprehend as many kalpas in this world realm as there are atoms in countless buddha realms. I know all the existences of beings who are within that kalpa. I also know all the gateways into death and rebirth of those beings. I know all their entrances into becoming, all their acquisition of created karma, and all the various ripenings of their karma. I know all the karma acquired through good actions. I know all the karma that is bad, that brings emancipation, that does not bring emancipation, that is definite, and that is indefinite; I know the definitely false, the latent, the nonlatent, the perfection of roots of merit, the loss of roots of merit, the retention of roots of merit, the retention of roots of demerit, the retention of roots of merit and demerit, the acquisition of good qualities, and the acquisition of bad qualities.

43.­51

“I know and comprehend all the buddha bhagavats that appear in those kalpas as numerous as the atoms in countless buddha realms. I know and comprehend the ocean of their names. I know the ocean of the first developments of the aspiration to enlightenment by those buddha bhagavats. I know the ocean of their ways of undertaking the attainment of omniscience. I know the creation of their entire ocean of prayers. I know the ocean of their going into the presence of past buddhas. I know the ocean of their engagements in offering to and serving past buddhas. [F.226.b] I know the ocean of their perfecting bodhisattva conduct in the past. I know the ocean of their displays of setting forth. I know the ocean of the ripening and guiding of beings by those buddha bhagavats. I know the ocean of their attainment of buddhahood. I know miraculous manifestation and supremacy in turning the wheel of the Dharma. I know the entire ocean of the miracles of those buddhas. I know the categories of the assemblies of followers of those buddha bhagavats. I know all the śrāvakas present among those followers and their ways of setting forth. I know their past roots of merit. I know their various meditations on the path. I know the categories of their pure, perfect attainment of wisdom. I know all the beings that those tathāgatas established in the enlightenment of the pratyeka­buddhas. I know all the past roots of merit of those pratyeka­buddhas. I know all the realization of pratyeka­buddha enlightenment by those pratyeka­buddhas. I know all the entrances to the liberation of the play of the peaceful conduct of those pratyeka­buddhas. I know all the various miraculous manifestations of those pratyeka­buddhas. I know all the beings that are ripened by those pratyeka­buddhas. I know all the Dharma teachings that are taught by those pratyeka­buddhas. [F.227.a] I know all the infinite samādhis of the pratyeka­buddhas that they practice and the various entrances to liberations that they play in. I know all the parinirvāṇas of those buddha bhagavats. I know the entire ocean of the assemblies of bodhisattva followers of those buddha bhagavats. I know the first development of roots of merit by those bodhisattvas. I know their first development of the aspiration to enlightenment. I know their different prayers. I know the different forms of their accomplishment of the displays of setting forth through bodhisattva conduct. I know the different forms of their pure accumulation of the aspect of the path of the perfections. I know the different forms of their display of practicing the bodhisattva path. I know the different forms of their accumulations of ascending the bodhisattva bhūmis. I know the different forms of the strong powers of ascending the bodhisattva bhūmis. I know the different forms of the fields of samādhis that have the power to cause one to progress1755 through the bodhisattva bhūmis. I know the miraculous displays on ascending the bodhisattva bhūmis. I know the conduct on ascending the bodhisattva bhūmis. I know being established on the bodhisattva bhūmis. I know the continuous meditation on the bodhisattva bhūmis. I know the ways of purification on the bodhisattva bhūmis. [F.227.b] I know dwelling on the bodhisattva bhūmis. I know the characteristics of the bodhisattva bhūmis. I know the powers of the bodhisattva bhūmis. I know the wisdoms that cause ascent through the bodhisattva bhūmis. I know the wisdom that gathers together the bodhisattva bhūmis.1756 I know the wisdom that ripens the bodhisattva bhūmis.1757 I know the established states of bodhisattvas. I know the vast field of conduct of bodhisattvas. I know the miraculous displays1758 of the conduct of bodhisattvas. I know the oceans of the samādhis of bodhisattvas. I know the oceans of the liberations of bodhisattvas. I know the attainment by bodhisattvas of various samādhis in each instant of mind. I know their attainments of the ways of the illumination of omniscience. I know the clouds of light from the lightning of omniscience. I know the ways of the attainment of the patience of bodhisattvas. I know the prowess of immersion in omniscience. I know the proceeding to oceans of realms by bodhisattvas. I know their entry into an ocean of the ways of the Dharma. I know the different characteristics of an ocean of beings. I know the miraculous manifestations of all the ways of the conduct1759 of bodhisattvas. [F.228.a] I know the oceans of the various ways of their prayers. I know the different forms of the ocean of their various miraculous manifestations.

43.­52

“Noble one, in the same way that I know and comprehend the ocean of various kalpas in this Sahā realm in the past and in the present, I also know the ocean of the continuous succession of future kalpas.

43.­53

“In the same way that I know the ocean of kalpas of the entire succession of world realms that are contained within the Sahā world realm, I also know the ocean of kalpas of the entire succession of world realms contained within the atoms of the Sahā world realm.

43.­54

“In the same way that I know the ocean of kalpas of the entire succession of world realms contained within the atoms of the Sahā world realm, I also know the ocean of kalpas of all the world realms that surround the Sahā world realm in the ten directions.

43.­55

“In the same way that I know the ocean of kalpas of all the world realms that surround the Sahā world realm in the ten directions, I also know the ocean of kalpas of all the successive world realms present in all the world realms that surround the Sahā world realm in the ten directions. [F.228.b]

43.­56

“In the same way that I know the ocean of kalpas of all the successive world realms present in the world realms that surround the Sahā world realm in the ten directions, I also know the ocean of kalpas of all the world realms contained within the family of the Prabhāsa­vairocana world realms in all the ten directions.1760

43.­57

“In the same way that I know the ocean of kalpas of all the world realms contained within the family of the Prabhāsa­vairocana world realms in all the ten directions, I also know the ocean of kalpas of all the successive world realms present in all the world realms that surround in the ten directions the family of the Prabhāsa­vairocana world realms.

43.­58

“In the same way that I know the ocean of kalpas of all the successive world realms present in all the world realms that surround in the ten directions the family of the Prabhāsa­vairocana world realms, I also know the ocean of kalpas in the vast extent of the world realms contained in this ocean of world realms, Kusuma­tala­garbha­vyūhālaṃkāra.

43.­59

“In the same way, I know the ocean of kalpas in the ways of the world realms, in the circles of the world realms, in the field of the world realms, in the categories of the world realms, in the rivers of the world realms, in the vortexes of the world realms, in the revolving of the world realms, in the Sumerus of the world realms, [F.229.a] in the arising of the world realms, in the lotuses of the world realms, in the trees of the world realms, in the toraṇas1761 of the world realms, and in the naming of the world realms.

43.­60

“In the same way that I know the Kusuma­tala­garbha­vyūhālaṃkāra ocean of world realms, I also know and remember the ocean of prayers made in the past by the Bhagavat Vairocana in the endless, limitless ocean of world realms in the ten directions throughout the extent of the realm of phenomena, up to the ends of space. I also know and comprehend the oceans of his past activities. I know and comprehend the oceans of his past accomplishments. I also know and comprehend his continuing in bodhisattva conduct during kalpas without end or middle. I also know and comprehend his ways of purifying realms. I also know and comprehend the ways of his methods for ripening beings. I also know and comprehend his miraculous manifestations of going to the past tathāgatas and serving them. I also know and comprehend his engagement in venerating and making offerings to the past tathāgatas. I also know and comprehend his ways of obtaining the Dharma teachings of the past tathāgatas. I also know and comprehend the ways of his attainment of bodhisattva samādhis. I also know and comprehend the ways of his practicing the ocean of the qualities of the past tathāgatas. [F.229.b] I also know and comprehend the oceans of his ways of the perfection of generosity. I also know and comprehend the ways of his accomplishment of the pure field of disciplines and the correct conduct of bodhisattvas. I also know and comprehend the ways of his attainment of bodhisattva patience. I also know and comprehend the ocean of his powerful bodhisattva diligence. I also know and comprehend the ocean of his perfecting the aspects of dhyāna. I also know and comprehend the ocean of his ways of purifying the field of wisdom. I also know and comprehend his ways of methods in manifesting the images of his body through births in all the world realms. I also know and comprehend his ways of purifying the field of the completely good conduct and prayer. I also know and comprehend his spreading through the ocean of realms. I also know and comprehend the ocean of his ways of purifying all buddha realms. I also know and comprehend the ocean of the illumination of wisdom from all the tathāgatas. I also know and comprehend the ocean of the miraculous manifestations of reaching1762 the enlightenment of all buddhas. I also know and comprehend his ways of attaining the illumination of the wisdom of all the tathāgatas. I also know and comprehend the ocean of his ways of comprehending the realization of omniscience. I also know and comprehend the ocean of the miraculous manifestation of the attainment of complete buddhahood. [F.230.a] I also know and comprehend the ways of displaying and the power of supremacy in turning the wheel of the Dharma. I also know and comprehend the ocean of the field of saṃsāra. I also know and comprehend the ocean of the past roots of merit of all bodhisattvas in the field of saṃsāra. I also know and comprehend the ocean of the ways of initial prayers. I also know and comprehend the ocean of the ways of the methods for ripening and guiding beings. I also know and comprehend the Bhagavat’s ripening of an ocean of beings when he was practicing bodhisattva conduct in the past. I also know and comprehend the ocean of the ways of methods that increase the roots of merit of those beings in each instant of their minds. I also know and comprehend the ocean of the ways of the attainment of samādhi. I also know and comprehend the ocean of the ways of the attainment of the power of mental retention. I also know and comprehend the ocean of the ways of the pure field of the wisdom of eloquence. I also know and comprehend the ocean of the ways of the miraculous manifestations of ascending all the bodhisattva bhūmis. I also know and comprehend the ocean of the ways of accomplishing the net of conduct. I also know and comprehend the ocean of the ways of the wisdom that enters the direction of final accomplishment. I also know and comprehend the ocean of his miraculous manifestations of the powers, strengths, aspects of enlightenment, dhyānas, liberations, samādhis, and samāpattis. [F.230.b]

43.­61

“In the same way that I realize, know, and comprehend the ocean of the Bhagavat Vairocana’s buddha and bodhisattva conduct throughout the entire realm of phenomena, I also realize, know, and comprehend the ocean of buddha and bodhisattva conduct of all the tathāgatas and their entry into the infinite illusory net of wisdom, their pervasion of the infinite realm of phenomena, their teaching of infinite entrances, and their teaching through entering into remaining until the last of future kalpas, which appear distinctly within the ocean of the world realms of the ten directions, throughout the realm of phenomena up to the ends of space.

43.­62

“Why is that? Noble one, it is because this purview is that of the bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas. When I am resting in that, I know the minds and conduct of all beings.

43.­63

“I know the accumulation of good actions of all beings. I know the defilement and the purification of all beings. I know the various kinds of karma of all beings. I know the entrances to samādhi of all śrāvakas. I know the levels of samādhi of all śrāvakas. I know and comprehend the miraculous manifestation through the peace of the liberations of all pratyeka­buddhas. I know the ways of the ocean of samādhis of all bodhisattvas. [F.231.a] I know the ways of the ocean of the liberations of all bodhisattvas. I know the entry into the ocean of the liberations of all the tathāgatas.”

43.­64

Then Sudhana, the head merchant’s son, asked the Śākya maiden Gopā, “Āryā, how long has it been since you attained this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas?”

She answered, “Noble one, in the past, in times gone by, beyond as many kalpas as there are atoms in a hundred buddha realms, there was a world realm called Abhayaṃkarā. In that world there was a kalpa called Gatipravara. In the center of that world realm there was a four-continent world called Kṣemāvatī. In the center of the Jambudvīpa of that four-continent world there was the royal capital called Druma­meru­śrī, the principal city from among eighty-four thousand1763 cities. In the royal capital Druma­meru­śrī and each of the eighty-four thousand towns, the ground was made of blue beryl. Walls made of the seven precious materials encircled them. And they were each encircled by seven moats that were filled with scented water and had bottoms covered in gold dust and surfaces covered with blue lotuses, red lotuses, night lotuses, and white lotuses that were the size of wagon wheels, shone with light rays of various colors, and had all-pervading lovely aromas. There were rows of seven promenades made of the seven precious materials and seven rows of palm trees. [F.231.b] They were encircled by seven successive planted forests of trees made of the seven precious materials. Above there was a canopy of a net of gold.1764 The ground was beautifully adorned by various jewels arranged in checkerboard patterns.1765 Groups of siddhas wandered around. From flocks of noble birds came the beautiful sound of their melodious songs. The towns were beautified by a trillion parks. They had abundant good fortune, and they were filled with crowds of hundreds of thousands of joyful men and women. Pleasant, delightful breezes blew, and rains of many flowers continuously fell. A hundred thousand kings dwelled among them. When all the precious trees, adornments of gold, and so on in the great towns were moved by the wind, there came from them the many sounds of music, and harmonious1766 voices arose saying these happy words: ‘Bathe! Drink! Eat! Practice the Dharma! Develop the aspiration for enlightenment! Attain the power of the level of irreversibility! Be happy!’

43.­65

“In the royal city of Druma­meru­śrī there was the king of the realm whose name was Dhanapati. He had a harem of eighty-four thousand queens and five hundred ministers. King Dhanapati had five hundred sons, and they were all courageous and heroic, with perfect bodies, victorious over opponents, handsome, attractive, and with a magnificent, supreme, beautiful color. [F.232.a]

43.­66

“King Dhanapati’s principal queen was Padma­śrī­garbha­saṃbhavā, who was the foremost among the eighty-four thousand wives. Her son was Tejodhipati. He had an excellent body and was handsome and attractive. He was beautified by the thirty-two physical signs of a great being in the following way:

43.­67

1. “The soles of Prince Tejodhipati’s feet were well placed. When he took steps on the great earth, he stepped evenly. When he raised a foot, it was raised evenly, and when he placed his foot down, the entire sole of the foot touched the great earth evenly.

43.­68

2. “On the soles of his feet and the palms of his hands there was a thousand-spoked wheel, with hubs and rims, complete in all aspects, beautiful, and attractive.

43.­69

3. “The upper part of both his feet1767 was very prominent: the upper surface of his feet had a clear and very beautiful color, a color better and brighter than excellent flowers.

43.­70

4. “His toes and fingers were connected by a web: they were very beautiful, distinct, and with no holes or suppurations, like those of Dhṛtarāṣṭra, the king of geese.

43.­71

5. His heels were wide: they were pure, bright, and shining with the lights of all jewels.

43.­72

6. His toes and fingers were long: they were rounded, with evenly spaced joints and wide, and the toes came down evenly onto the ground and lifted off evenly from the ground. [F.232.b]

43.­73

7. The soles of his feet and the palms of his hands were more pleasant to the touch than down. Whether it was a man or a woman, a boy or a girl who touched them, they were delighted and were made content and happy by perfect bliss.

43.­74

8. “His calves were like those of the female blackbuck, gradually tapering, very beautiful and well formed. Like the female blackbuck, monarch among deer, no one could run after him and catch him, and he never became tired and fatigued when running.

43.­75

9. “The young prince Tejodhipati had the seven prominences. These seven were his two feet, which were prominent, rounded, excellent, wide, with joints not visible, beautiful, and attractive, and similarly his two hands, his two shoulders, and the nape of his neck.

43.­76

10. “His penis was retracted into his body: As his penis was retracted into his body, it was not visible but completely hidden and obscured, like that of an elephant or a stallion. Therefore, it was unstained and could not be seen by a woman or a man, a boy or a girl, someone who was old, middle-aged, or young,1768 or a guru or a guru’s disciple,1769 unless he was using it or wished to show it or was having sexual intercourse.

43.­77

11. “The young prince Tejodhipati’s torso was like that of a lion: his body gradually widened so that his torso was broad and perfect, more beautiful and excellently shaped than that of the king of the animals. [F.233.a]

43.­78

12. “He had wide shoulders: he had a very broad body, a perfectly proportional body, a perfectly symmetrical body, a body that was not too bulky, a body that was not too thin, a body that was not feeble,1770 a body that was not stooped, and a body that shone brighter than a polished slab of jewels.

43.­79

13. “He had large shoulders: his shoulders were muscular, and his arms1771 beautifully filled out.

43.­80

14. “He had also attained the sign of a great being of his arms being very long: even without bending, while standing up straight, his hands could touch and rub his kneecaps.

43.­81

15. “He had also attained the sign of a great being of his body being tall and straight. It was perfect in all its aspects and was properly formed. His body was supple.1772 His body was very heavy. His body was very bright. His body was very pleasing to the eyes.

43.­82

16. “He had also attained the sign of a great being’s conch-like throat. His neck was not short. All the channels of taste1773 in the area of the throat and the area of the mouth were balanced and complete.

43.­83

17. “He had also attained the sign of a great being’s lion-like cheeks and jaws. His jaws were very firm. His face was very wide, his face was excellent and pure, and his mouth was wide.

43.­84

18. “He also possessed the sign of a great being’s forty even teeth. There were no missing teeth. When he ate food, with one chew there was no food that remained unmasticated, not even a single grain of rice.

43.­85

19. “He had attained even, gapless rows of teeth: there were no gaps, and they remained perfectly even and constantly beautiful, whatever occurred. The food he ate would not discolor his teeth,1774 stick to his teeth, adhere to his teeth, [F.233.b] cause his teeth to rot, cause abscesses,1775 or get stuck between his teeth.1776

43.­86

20. “He had also attained the great being’s sign of even teeth: his teeth were even and not irregular, there was no deficiency in teeth, no extra teeth, no taller teeth, no smaller teeth, and no compacted teeth; the teeth were equal in height and breadth, and there were no broken teeth.

43.­87

21. “The youth’s eyeteeth were very white: his eyeteeth were without defects, his eyeteeth were bright, his eyeteeth were pure, and his eyeteeth were strong.

43.­88

22. “He had also attained the great being’s sign of a wide tongue: his tongue was wide, fine, very smooth, flexible, beautiful, versatile, could cover his entire face, and spoke without impediment true and beneficial meanings, consonants, words, and definitions.

43.­89

23. “The prince had the voice of Brahmā: he had a beautiful voice that spoke with an activity of speech that had all the beautiful sounds of drumming, songs, musical instruments, speech, and conversation, which brought joy and inspired the world. He had a voice that was superior even to Brahmā’s, yet it was not beyond and inaccessible to his circle of followers but harmonized with everyone’s minds.

43.­90

24. “The prince had distinctly deep black1777 eyes: he had clear eyes, pure eyes, bright eyes, serene1778 eyes, beautiful eyes, delightful eyes, attractive eyes, and smiling eyes.

43.­91

25. “The prince had eyelashes like a cow’s eyelashes: [F.234.a] he had sensory faculties of the eyes that were like pure ruby jewels, sameness of the whites of the eyes, identical whites of the eyes, excellent whites of the eyes, wide whites of the eyes, complete whites of the eyes, and constant whites of the eyes.

43.­92

26. “In between his eyebrows an ūrṇā hair had grown: it was soft and pliable, delicate, as pleasant to the touch as cotton wool, clear, bright, the color of snow, and like ice, and it had the shining light of a halo of white light rays.

43.­93

27. “There was an uṣṇīṣa formed on the crown of his head: it was well formed, perfectly round, central, an adornment of the hair, resembling a precious lotus with a trillion petals, perfectly symmetrical, and cherished as a priceless crest adornment.

43.­94

28. “The prince had very smooth skin: his body was free of dust, stains, sweat, cracks, wrinkles, flabbiness, shriveling, sagging, and looseness.1779

43.­95

29. “The prince was golden in color: he was the color of Jambu River gold, had a halo a fathom wide, and was beautifully adorned by a halo of light that shone like gold.

43.­96

30. “That youth had arising from each pore a darkness-dispelling brightness of aromatic light rays that arose from all his pores and adorned his body: from each pore grew perfectly a body hair that was the color of blue beryl and curled to the right, peacefully present on the body, perfectly arranged, perfectly present, perfectly established. The youth’s body hairs curled upward; [F.234.b] his body hairs did not turn downward, his body hairs were irreversible, and his body hairs were unmixed.

43.­97

31. “The youth had attained the great being’s sign of having hair the color of blue sapphire:1780 his hair was deep blue like the color of a shining blue1781 precious jewel. It was soft, shiny, perfectly curving, curling to the right, and with good roots; it did not stand up, never tangled, was never in disarray, and always remained with the same even appearance.

43.­98

32. “The young prince had attained the great being’s sign of being like the overspreading width of a banyan tree: he was perfectly upright, completely good, and utterly beautiful. He was a lovely sight, and one could never have enough of gazing upon him. Whether from the back, the left, or the right; whether he was walking, sitting, standing, or lying down; whether he was talking or silent, he was a lovely sight, and one could never have enough of gazing upon him.

43.­99

“Noble one, Prince Tejodhipati had a body completely adorned by these thirty-two signs of a great being.

43.­100

“Noble one, he was a sight that was comforting to all beings, he was a sight that fulfilled all intentions, and he was a sight that brought delight to all beings. This was how he had been born.

43.­101

“Noble one, at one time,1782 Prince Tejodhipati, having obtained permission from his father, was going, accompanied by twenty thousand maidens, to the park of the royal capital of Druma­meru­śrī, which was called Gandhāṅkura­prabha­megha, in order to see that good place. He delighted a crowd of men and women with the display of the miraculous manifestations from the splendor of his merit and his glorious good fortune.

43.­102

“He mounted a chariot made of Jambu River gold. [F.235.a] It had four great wheels of precious diamonds. It had an axle that was a powerful vajra. Its excellent shafts were made from the best sandalwood. It had well-arranged poles made of a variety of perfumed kings of jewels. It was decorated by a variety of flowers made from all jewels. It was covered by nets of strings of all jewels. In its center was a precious lion throne on which was a display of a network1783 of sublime jewels. Five hundred maidens held its tasseled cords. Yoked to the carriage were a thousand thoroughbred stallions that could run as fast as the wind moves freely through the air. It had a succession of beautiful great parasols.1784 It had an awning made from white beryl kings of jewels. It shone with pure immeasurable light. It was beautified by the adornment of the entire variety of inconceivable, wonderful jewels. It was adorned with every kind of beauty. It had a great precious parasol1785 that was held aloft by a pole of blue beryls, the kings of jewels. It was encircled by many hundreds of thousands of beings. The beautiful, melodious sound of music arose from hundreds of thousands of musical instruments. A great rain of flowers fell. A divine, beautiful aroma spread from a quintillion censers. That was the way he went to the park.

43.­103

“As he proceeded, at that time, the road became eight vehicles wide, without any unevenness, and without pebbles or gravel. The ground was made from the elements of gold, silver, and the various kinds of jewels. It was bestrewn with gold dust. It was covered with the scattered petals of flowers made of every kind of jewel. On both sides were rows of jewel trees on bases made of all kinds of jewels. Above there was a network of strings of precious bells and jingle bells. It was covered by a variety of precious canopies. It was perfectly adorned by a beautiful display of countless hundreds of thousands of erected precious banners, flags, and hanging streamers. [F.235.b]

43.­104

“On both sides, it was adorned by an arrangement of rows of precious platforms.

“On some platforms, a variety of precious bowls filled with a variety of jewels had been arranged for the crowds of petitioners.

43.­105

“On some platforms, all kinds of precious adornments had been placed for those who requested adornments.

“On some platforms, wish-fulfilling jewels had been set out in order to fulfill the wishes of all beings.

43.­106

“On some platforms, many vessels containing food and drink with flavors of various kinds had been set out so as to provide whatever was desired.

“On some platforms, divine food with the most perfect flavors, colors, aromas, tastes, and pleasant textures had been provided.

43.­107

“On some platforms, divine fruits of every kind with a variety of flavors had been heaped up.

“On some platforms were set out trillions of divine, precious clothes for those who desired clothes to enjoy in accordance with their wishes. They were not woven on a loom, had various kinds of beauty and all kinds of excellent colors, were adorned with various designs, and were very noble, worthy, fine, and perfectly smooth.

43.­108

“On some platforms were arranged all kinds of divine aromatic substances, with various colors and aromas, for those who wished to perfume themselves to enjoy in accordance with their wishes.

“On some platforms, heaps of various artifacts had been arranged for beings to enjoy in accordance with their wishes.

43.­109

“On some platforms were arranged beautiful, charming, attractive women with a variety of pleasing appearances, their bodies beautified by being dressed in a variety of beautiful clothes, [F.236.a] beautifully adorned by every kind of jewelry, perfumed by a variety of scents, and skilled in the female crafts and arts.

43.­110

“At that time, in the royal capital Druma­meru­śrī, there was the preeminent courtesan1786 called Sudarśanā, who was worthy to be enjoyed by the king. She had a daughter named Sucalita­rati­prabhāsa­śrī, who was beautiful, with a lovely body, attractive, not too tall and not too short, not too plump and not too thin, not too white and not too dark, and with deep black hair, deep black eyes, a beautiful face, and a voice like Brahmā’s; who spoke gently and pleasantly, was wise, and was skilled in all the arts; and who knew all treatises, was diligent, was not lazy, was respectful, was gracious, had a kind mind, was not aggressive, was so attractive that one never tired of gazing upon her, had little desire, anger, or ignorance, had a sense of decorum and modesty, was honest and gentle, and had no deceit or trickery.

43.­111

“She mounted a precious carriage with her mother and accompanied by many girls, and they came out from Druma­meru­śrī. At the king’s command, they sought out the young prince Tejodhipati so as to sing before him.

43.­112

“When Sucalita­rati­prabhāsa­śrī saw Prince Tejodhipati, her mind was shaken by overwhelming desire. The beauty of Prince Tejodhipati was so great she helplessly followed him.

43.­113

“She said to her mother Sudarśanā, ‘Mother, know this: I will die if I am not given to this Prince Tejodhipati! [F.236.b] The suffering will bring me to death!’

Sudarśanā replied, ‘My daughter, don’t have such an aspiration! This youth has the signs of a cakravartin. When his father Dhanapati is no longer with us, he will rule a cakravartin’s kingdom. When he has become a cakravartin, he will have a precious queen who will come flying through the air. My daughter, we are courtesans who bring pleasure to the entire world. We do not and cannot remain throughout our lifetime serving only one being. King Dhanapati commanded us to come before the young prince Tejodhipati only to show our respect! That kind of status would be too difficult to attain.’

43.­114

“At that time, in that world there appeared a tathāgata, an arhat, a samyak­saṃbuddha, one with wisdom and conduct,1787 a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, who was named Sūrya­gātra­pravara.

43.­115

“His bodhimaṇḍa, called Dharma­meghodgata­prabhā, was near to the Gandhāṅkura­prabha­megha Park. It had been seven days since the Bhagavat, the Tathāgata Sūrya­gātra­pravara had attained complete buddhahood there. The girl, while in her carriage, nodded off to sleep and saw him in a dream. When she woke up, a goddess, who in past times had been a relative, declared to her, ‘Girl, the Tathāgata Sūrya­gātra­pravara is present in the Dharma­meghodgata­prabhā bodhimaṇḍa, after his first seven days since attaining complete buddhahood. [F.237.a] He is encircled by an assembly of bodhisattvas, and before him are gathered assemblies of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Brahmakāyika deities, Ābhāsvara deities, and Akaniṣṭha deities. Also gathered there to gaze upon the Tathāgata Sūrya­gātra­pravara are all goddesses of the earth, goddesses of water, goddesses of fire, goddesses of the air, goddesses of the oceans, goddesses of the rivers, goddesses of the mountains, goddesses of the night, goddesses of the dawn, goddesses of the forests, goddesses of the trees, goddesses of herbs, goddesses of harvests, goddesses of towns, goddesses of footpaths, goddesses of the bodhimaṇḍas, goddesses of the body’s light rays, goddesses of classes of beings, goddesses of the sky, and goddesses from all directions.’

43.­116

“When Sucalita­rati­prabhāsa­śrī had seen the Tathāgata and heard of the qualities of the Tathāgata, she attained a state of serenity. When the opportunity came, she recited these verses before Prince Tejodhipati:

43.­117
“ ‘I am preeminent in this world because of my excellent body.
My qualities are renowned in all directions.
Because of the power of my wisdom, there is no one like me.
I am learned in all the arts and skills of pleasure. {1}
43.­118
“ ‘There are many thousands of beings
Who gaze upon me with desire.
Prince, I have had no desire within me
For anyone in this world. {2}
43.­119
“ ‘I have no attachment toward any being.
In my mind there is no anger toward anyone.
No one is my enemy, and I have no hatred.
In my mind there is only delight in benefiting1788 beings. {3}
43.­120
“ ‘When, Prince,1789 I clearly saw [F.237.b]
You who have a supreme body with excellent qualities,
All my senses experienced bliss.
There arose within me a vast, great bliss. {4}
43.­121
“ ‘Your coiled hair upon your excellent head
Is deep blue like the color of a shining jewel.
You have lovely eyebrows and a beautiful nose.
In your presence I offer you my body. {5}
43.­122
“ ‘You have the supreme signs; you have excellent radiance.
Your body is like an excellent mountain of gold.
In your presence, compared to you I have no beauty;
I am outshone and resemble a solid lump of ink. {6}
43.­123
“ ‘Your clear eyes are long, with contrasting white and black.
You have a wide face and the cheeks and jaws of a lion.
Your speech is free of any impediment.
I pray that you, who have the supreme speech, take me. {7}
43.­124
“ ‘You have a wide tongue within your mouth.
It is wide and red, with the excellent light of a jewel.
You possess speech with the supreme aspects of Brahmā’s voice.
When you speak, you bring delight to beings. {8}
43.­125
“ ‘You have even rows of teeth in your mouth,
Very bright and stainless, like conches.
When you show them in smiling or talking,
You, glorious man, bring joy to beings. {9}
43.­126
“ ‘Your body is beautified by the thirty-two
Supreme signs, and it shines brightly.
As your body is adorned by those signs,
Lord of humans, you will be a cakravartin.’1790 {10}
43.­127

“Then Prince Tejodhipati asked Sucalita­rati­prabhāsa­śrī, ‘Girl, who are you? Who is your guardian? I cannot take as my own a woman who belongs to another.’ Then at that time he recited these verses:

43.­128
“ ‘You who are beautiful with excellent physical qualities,
Who have a pure body of merit with excellent signs,
Give your answer to these questions I ask you:
To whom do you, who have a perfect body, belong? {11}
43.­129
“ ‘Do you have a father and mother or not?
Are you unmarried, or who has authority over you?
You who have a beautiful body, should I perceive you
As belonging to some other being or see you as mine? {12} [F.238.a]
43.­130
“ ‘In your mind you do not delight in killing?
You do not take from others what is not given?
You do not delight in sexual misconduct?
You do not wish in your mind to speak lies? {13}
43.­131
“ ‘You do not use your intelligence to separate friends?
You do not speak harmful words out of anger?
You do not have a mind that craves the wealth of others?
You do not intend to cause harm to others? {14}
43.­132
“ ‘You do not enter the pathways into the wilderness of wrong views?
You are not without restraint1791 in terms of the different kinds of karma?
Do you not fall under the power of deceit and trickery?
Do you not cause wicked harm in the world? {15}
43.­133
“ ‘Are you affectionate and respectful
To father, mother, relatives, friends, and gurus?
Do you have in your mind the intention to give
To gatherings of those who have become destitute? {16}
43.­134
“ ‘Do you have the intention to please the good friends1792
Who give you timely advice in accord with the Dharma,
Who make the body and the mind tractable
So that they may be completely purified?1793 {17}
43.­135
“ ‘Do you honor the buddhas?
Do you have great delight in the bodhisattvas?
Do you or do you not know the supreme Dharma
From which are born the sons of the sugatas? {18}
43.­136
“ ‘Do you dwell in a supreme Dharma mind?
Do you not have a mind that acts contrary to the Dharma?
Do you have a perfect mind that respectfully delights
In the ocean of the qualities of infinite excellence? {19}
43.­137
“ ‘Do you have a kind mind toward those beings
Who have no protector, are destitute, and have no guide?1794
Do you have compassion in your mind for those unfortunate ones
Who have entered the path that leads to the lower existences? {20}
43.­138
“ ‘Do you have perfect rejoicing
When you see the good fortune of others?
When beings are enslaved by their kleśas,
Do you have equanimity through the power of wisdom, or not? {21}
43.­139
“ ‘When you see many beings in the sleep of ignorance,
Do you pray that they will attain perfect enlightenment? [F.238.b]
Are you not disheartened by the supreme prayer
To practice bodhisattva conduct for endless kalpas?’ {22}
43.­140

“Then Sudarśanā, the preeminent courtesan, who was the mother of the girl Sucalita­rati­prabhāsa­śrī, said to the young prince Tejodhipati, ‘Prince, this daughter of mine had a miraculous birth; she was born from inside a lotus. She has not until now been outside of her home.’ Then at that time she recited these verses:

43.­141
“ ‘I will give you, in order, the answers
To the questions you have asked this girl.
I request you to listen, for I shall relate to you
The way in which the birth of this girl occurred. {23}
43.­142
“ ‘At the end of the night1795 when you were born,
At that same time this daughter of mine was born.
She appeared miraculously from within a stainless lotus,
Born with all her limbs complete, with lovely wide eyes. {24}
43.­143
“ ‘During the best of seasons, the time of spring,
When herbs, harvests, and sprouts emerge,
I was wandering happily1796
In a perfect park of sal trees. {25}
43.­144
“ ‘Variegated leaves were growing on the branches.
The masses1797 of blossoming trees were like clouds.
Various birds were singing in the trees.
I was happy, joyful, and carefree in the forest. {26}
43.­145
“ ‘I was accompanied by eight hundred girls
Who were adorned and very beautiful,
Wearing all kinds of jewels
And trained well in music and song. {27}
43.­146
“ ‘I, together with the many women,
Proceeded joyfully to an area
Where there were white lotuses with supreme scents
And a pond with banks covered in petals. {28}
43.­147
“ ‘In the middle of the water there appeared
A perfect, precious thousand-petaled lotus.
Its leaves were jewels and its stem was beryl,
And its pericarp was made of Jambu River gold. {29}
43.­148
“ ‘It had filaments of aromatic supreme jewels
And radiated a great light throughout Jambudhvaja. [F.239.a]
At that time, all beings were bewildered, wondering,
“Has a sun arisen in the middle of the night?” {29}
43.­149
“ ‘When the night came to an end, that great lotus
And the light of the great1798 sun dawned.
Together with the light, it emitted melodious sounds.
And these were omens of her birth. {31}
43.­150
“ ‘A precious girl such as this was going to appear
In this world because of pure, perfect conduct.
The karma of one’s previous actions is never lost,
And this was the result of her past excellent conduct. {32}
43.­151
“ ‘Her hair was deep blue and her wide eyes were blue lotuses;
She had the voice of Brahmā and a pure color.
She was costumed in perfect garlands and jewelry
And was born from a lotus, glorious and without stain. {33}
43.­152
“ ‘Her body was pure, all parts in proportion.1799
Her body was perfectly shaped, her limbs fully formed.
She was like a golden statue adorned with jewels.
She was shining, illuminating all directions. {34}
43.­153
“ ‘From her body came the aroma of sandalwood, the supreme perfume,
Which coming from her body spread in all directions.
When she spoke, there were beautiful and divine sounds.
From her mouth came the scent of the blue lotus. {35}
43.­154
“ ‘Whenever she smiled or whenever she laughed,
There arose the melodious sound of music.
A precious female had appeared in this world
Who would never be under the power of anyone ordinary. {36}
43.­155
“ ‘There is no one else in this world
Apart from yourself who could be her master.
You who possess a beautiful body adorned by the signs,
I pray you accept this girl who is before you. {37}
43.­156
“ ‘She is not too tall and not too short.
She is not too plump and not too thin.
Her waist is like a bow,1800 and her breasts are large.
Her limbs are faultless, and she is worthy of you. {38}
43.­157
“ ‘She is skilled in hand gestures and treatises
And likewise in the ways of counting and writing.
She has perfected, without exception,
All the arts there are in the world. {39}
43.­158
“ ‘She has complete knowledge of bows and arrows, [F.239.b]
And she has definitively mastered the art of archery.
She has attained supreme perfection in the ways
Of attracting enemies and calming their minds.1801 {40}
43.­159
“ ‘Her entire body is perfectly adorned
By a halo of a pure jewel’s supreme light.
She is beautifully adorned through her past good actions.
She is worthy to be at your service. {41}
43.­160
“ ‘She knows through the art of medicine how to heal
All the illnesses1802 in the human world.
She eliminates them without exception
Through the correct practice of medicine. {42}
43.­161
“ ‘She has also attained perfection in the various
Languages throughout Jambudhvaja,
Every specific definition of beings without exception,
And the application of terminologies in the world. {43}
43.­162
“ ‘She has comprehended the ways of the categories
Of accomplishing the different aspects of the voice.
She knows the ways of all singing and dancing
Without exception that are to be found in this world. {44}
43.­163
“ ‘She comprehends the methods of drumming and music
And of comedic and dramatic performances.
Though she knows men who are passionate and those who are not,
She herself has neither desire nor anger toward them. {45}
43.­164
“ ‘She knows without exception all the different
Uses of the voice by women in the world.
She does not have even a single one
Of the countless faults of women. {49}
43.­165
“ ‘She has fully mastered the skill in all the arts
Of the direct gaze, the sideways gaze,
Giving her body, and revealing her body.
She will completely fulfill your heart’s desires. {47}
43.­166
“ ‘She is not jealous; she is not greedy.
She does not indulge in desires or commit bad actions.
She is patient, honest, gentle, and tender.
She is not angry, she is not harsh, and she is very wise. {48}
43.­167
“ ‘She is ever ready and speaks agreeably.
She is always obedient to her gurus.
Her behavior is always pleasant and very respectful.
She will appropriately be in harmony with your conduct. {49}
43.­168
“ ‘She always has compassion for those
Who have become aged and who are ill, [F.240.a]
Who are destitute and who are suffering,
Who are blind and have no one to care for them. {50}
43.­169
“ ‘Her mind is always dedicated to benefiting others.
She never thinks of benefits1803 for herself.
She rejoices in benefiting1804 the entire world.
She is adorned with vast qualities of the mind. {51}
43.­170
“ ‘She is always attentive, mindful, and circumspect,
Whether standing, sitting, lying down, or walking,
Whether speaking or silent, smiling or laughing,
And she is always praised by the whole world. {52}
43.­171
“ ‘She always appears to be meritorious,
She is always beloved by all people,
Who never have enough of gazing upon her,
And she has no attachment to anything in the world. {53}
43.­172
“ ‘She is respectful to kalyāṇamitras,
And she is always happy to see them.
She looks far ahead, and her intentions are faultless.
Her pure1805 mind is as stable as Sumeru. {54}
43.­173
“ ‘She is always adorned by her excellent merit.
She does not see anyone as being her enemy.
There is no woman who has her kind of wisdom.
Prince, she would be a suitable match for you.’ {55} [B15]
43.­174

“Then Prince Tejodhipati came to Gandhāṅkura­prabha­megha, and, in the presence of Sudarśanā, the preeminent courtesan, who was the mother of Sucalita­rati­prabhāsa­śrī, he said to Sucalita­rati­prabhāsa­śrī, ‘Girl, I have undertaken to attain the highest, complete enlightenment. Therefore, I have to gather an immeasurable accumulation of omniscience. Throughout kalpas with no end or middle I must practice bodhisattva conduct and complete all the perfections. I must make offerings to the tathāgatas until the very last of future kalpas. [F.240.b] I shall obtain the teachings of all the buddhas. I shall purify all buddha realms. I shall not be separated from the families of all tathāgatas. I shall ripen all the families1806 of beings. I shall dispel the suffering of saṃsāra for all beings. I shall bring beings to a bliss that is beyond all limits. I shall purify the eyes of wisdom of all beings. I shall be dedicated to the accomplishments of all bodhisattvas. I shall rest in the equanimity of all bodhisattvas. I shall accomplish the bhūmis of all bodhisattvas. I shall purify the realms of all beings. I shall give away all my wealth so as to eliminate the poverty of all beings.

43.­175

“ ‘While I am practicing the perfection of generosity until the last future kalpa, I shall satisfy beings with the gift of food and drink, and through the gift of all kinds of artifacts I must bring satisfaction to all assemblies of supplicants.

43.­176

“ ‘While I am in that way practicing the dedication to giving away everything, there will be nothing internal or external that I will not give away. Therefore, I will have to give away even my sons, daughters, and wives. I will have to give away my eyes, head, legs, arms, and the greater and smaller parts of my body.

43.­177

“ ‘At that time, you would become an obstacle to my generosity of giving to others. You would become unhappy when I give away our beautiful sons. You would experience much physical and mental suffering. When I give away everything, you would become miserly. When I cut off the greater and smaller parts of my body and give them to supplicants, [F.241.a] you would become unhappy. There will also come a time when I would abandon you and enter homelessness within the teaching of a tathāgata. At that time you would become unhappy.’

43.­178

“Then, at that time, Prince Tejodhipati recited these verses to the girl Sucalita­rati­prabhāsa­śrī:

43.­179
“ ‘I have developed compassion for all beings.
For a long time I have been set on enlightenment.
I must complete all the limitless oceans
Of the great accumulations for true enlightenment. {56}
43.­180
“ ‘For an ocean of kalpas that has no edge or middle,
As measureless as space, I have purified my prayers.
I must completely purify throughout endless kalpas
The bhūmis on which the tathāgatas reside. {57}
43.­181
“ ‘I will train in the path of the perfections
Of all the jinas who appear in the three times.
I must purify the supreme path to enlightenment
Through the great way of the highest wisdom. {58}
43.­182
“ ‘I will completely purify of defilements
All the realms that are in every direction.
I must dispel all unfortunate states in worlds
And even all the lower existences. {59}
43.­183
“ ‘I must purify every being, without exception,
Enveloped in the darkness of ignorance and obscured by kleśas.
I must purify them through various methods
And bring them into the way of the path to omniscience. {60}
43.­184
“ ‘I shall purify all the levels of nonattachment
And make offerings to the jinas for an ocean of kalpas.
I had developed love for all beings without exception,
And I must give away everything in the world. {61}
43.­185
“ ‘When I see supplicants gathering and coming,
I will dedicate myself to giving away everything.
At that time won’t you be in disagreement with me
And become saddened and be downcast? {62} [F.241.b]
43.­186
“ ‘When I see someone come who wants my head,
And if I then practice bodhisattva conduct,
You will at that time be tormented by suffering.
Listen to what I tell you and be resolute.1807 {63}
43.­187
“ ‘When you see my legs and arms cut off,
At that time you will be distressed.
And you the woman will hear dreadful, harsh things.
Listen to what I say and consider it. {64}
43.­188
“ ‘I will have to give away the highest material things, and similarly
My children and even you, to the crowds of supplicants.
On hearing this, see if it does not sadden you.
All that you wish for depends on that.’ {65}
43.­189

“Then the girl Sucalita­rati­prabhāsa­śrī said to Prince Tejodhipati, ‘Prince, may it be just as you have said, and I will do whatever you want. I will enjoy whatever you wish. Wherever you wish to go, I will follow you everywhere.1808 I will always be in your presence, I will be dedicated to your goals, I will act in harmony with you, and I will practice sincerely; my conduct will be engaged in practicing that which accords with you.’

43.­190

“Then the girl Sucalita­rati­prabhāsa­śrī recited these verses to Prince Tejodhipati:

43.­191
“ ‘Even though my body is destroyed1809
By being incinerated in the fires1810 of hell,
I will have the fortitude to assist you
In our common practice during an ocean of lifetimes. {66}
43.­192
“ ‘Even though my body is chopped up
In each rebirth in endless lifetimes,
I will be resolute in my fortitude
To have you, virtuous one, as my husband. {67}
43.­193
“ ‘Even though, for endless kalpas, my head
Is crushed1811 by the Cakravāla mountains, [F.242.a]
I would not be unhappy but would have faith in you,
And you would always be my spouse. {68}
43.­194
“ ‘Within all our countless lifetimes,
Give me mental stability and control over my own mind,
And cut off my limbs and give them to others:
I pray that you establish me firmly in your Dharma. {69}
43.­195
“ ‘All my successive bodies, without exception,1812
I offer to you, a divine man.
When you practice the conduct in an ocean of kalpas,
I pray you use it to please the supplicants. {70}
43.­196
“ ‘You developed endless compassion for all beings
In order to gather together an ocean of beings.
You are set on attaining supreme, perfect enlightenment,
So from now on hold me too in your compassion. {71}
43.­197
“ ‘I desire you, the supreme being, as a husband,
Not for the sake of possessions, not for the sake of wealth,
And not for the sake of enjoying sensual pleasures
But in order to practice the same conduct as you. {72}
43.­198
“ ‘The way in which you look upon the world
Is with clear, beautiful eyes and a mind of love,
With great compassion and a mind free of passion:
Lord of sages, I have no doubt in you. {73}
43.­199
“ ‘The ground upon which you have trod
Has become stainless with the light of jewels.
You are adorned with the signs, and there is no doubt
That you will be a cakravartin in all three realms.1813 {74}
43.­200
“ ‘I have seen in a dream
A tathāgata1814 at the foot of the lord of trees
At the bodhimaṇḍa Sudharma­megha­prabhā,
With many sons of the buddhas before him. {75}
43.­201
“ ‘Sūrya­gātra­pravara, lord of jinas,
Shining like precious Jambu River gold‍—
I saw him in a dream stroking my head,
And so today was filled with joy. {76}
43.­202
“ ‘A goddess with a pure body
Named Ratiprabhā, a relative in the past, [F.242.b]
Proclaimed to me that this tathāgata
Was present at the bodhimaṇḍa. {77}
43.­203
“ ‘Before that I developed the aspiration
Of thinking I shall see you, Prince Tejodhipati.
The goddess proclaimed to me,
“You will see that prince today!”1815 {78}
43.­204
“ ‘I dreamed of seeing the sugata,
And I also saw you, a pure being.
You, a wish-fulfilling jewel, and I
Will today make offerings to that jina.’1816 {79}
43.­205

“Then Prince Tejodhipati, on hearing the name of the Tathāgata Sūrya­gātra­pravara, developed a powerful great aspiration and joy on having gained the opportunity to see that buddha. He scattered five hundred jewels on the girl Sucalita­rati­prabhāsa­śrī, gave her his crest jewel called glorious shining light,1817 and covered her with precious clothing the color of fire and adorned her with excellent precious jewels.

43.­206

“Though she was honored in that way, she did not delight or rejoice in it or become overjoyed, but with her hands together in homage remained gazing with her eyes fixed upon the face of Prince Tejodhipati.

43.­207

“Then Sudarśanā, the preeminent courtesan, recited these verses to Prince Tejodhipati:

43.­208
“ ‘I have, for a long time, been thinking
That I will give1818 you this daughter of mine.
Today I give you this one who has a beautiful body
Adorned by excellent merits and possessing excellent qualities. {80}
43.­209
“ ‘You will not find in the human world
Another excellent girl who is like this.
She has a mind of good conduct and other qualities.
She is the best woman in all the world. {81} [F.243.a]
43.­210
“ ‘Her birth was emergence from within a lotus.
She is worthy, unstained by vices.
Her mind is unblemished by any fault.
Her conduct will always be in harmony with you. {82}
43.­211
“ ‘To touch her is blissful, superior to all.
Her body1819 has a perfect smoothness.
Sick people who touch her
Instantly become healthy. {83}
43.­212
“ ‘Her body exudes the aroma of perfume
So perfect it overshadows all other perfumes.
All people who smell her lovely aroma
Are established in pure, correct conduct. {84}
43.­213
“ ‘Her body is like the color of gold
And shines like the best1820 of lotuses.
All angry beings without exception
Become loving on seeing her. {85}
43.­214
“ ‘Her speech is sweet, beautiful, and charming
So that it is a delight for beings to listen to.
Hearing it dispels the darkness of faults
And causes there to be no wish to do bad actions. {86}
43.­215
“ ‘She has pure motivation and a stainless mind.
She never has any deception or trickery.
Whatever she says, that is what is in her mind,
And with her words she brings contentment to beings. {87}
43.­216
“ ‘She does not deceive beings through trickery.
She does not deceive beings for the sake of wealth.
She has a sense of decorum and controls her mind,
And she is always respectful to the young and the old. {88}
43.­217
“ ‘She is not haughty because of birth, class, or body.
She is not haughty because of her entourage.
She is free of pride and arrogance
And always bows respectfully to beings.’1821 {89}
43.­218

“Then Prince Tejodhipati, accompanied by the girl Sucalita­rati­prabhāsa­śrī and her entourage, and by his entourage of twenty thousand maidens, left Gandhāṅkura­śikhara­prabha­meghā Park and went to the Dharmodgata­prabhāsa bodhimaṇḍa, [F.243.b] where the Bhagavat, the Tathāgata Sūrya­gātra­pravara, was, in order to gaze upon the Bhagavat, the Tathāgata Sūrya­gātra­pravara, bow down to him, make offerings to him, and honor him.

43.­219

“They rode as far as the gateway and then proceeded on foot to come into the presence of the Bhagavat, the Tathāgata Sūrya­gātra­pravara.

43.­220

“Prince Tejodhipati saw from afar that the Tathāgata Arhat Samyak­saṃbuddha Sūrya­gātra­pravara was attractive, handsome, with pacified senses, with a pacified mind, with restrained senses, as tamed as an elephant, and as clear, undefiled, and serene1822 as a lake.

43.­221

“On seeing him in that way, Prince Tejodhipati was attracted to him, and with his mind attracted to him, there increased within him the power of great faith and joy on seeing the Buddha. With that increasing joy, faith, and attraction, he circumambulated the Bhagavat, keeping him to his right, many hundreds of thousands of times.

43.­222

“The girl Sucalita­rati­prabhāsa­śrī and the rest of the entourages bowed their heads to the Bhagavat’s feet and scattered five hundred thousand lotuses made of excellent jewels over the Bhagavat. They built for the Bhagavat five hundred vihāras made from various aromatic materials and kings of jewels and adorned by various kings of jewels. Each vihāra was adorned by five thousand kings of precious jewels.

43.­223

“Then the Bhagavat, the Tathāgata Sūrya­gātra­pravara, knowing the thoughts of Prince Tejodhipati, taught the sūtra called The Lamp for Seeing All Entrances.

43.­224

“When Prince Tejodhipati heard that, he attained ten oceans of samādhis of the ways of all Dharmas. [F.244.a] They were like this:

43.­225

“He attained the gateway of the samādhi called the arising of an ocean of prayers of all the tathāgatas.

“He attained the gateway of the samādhi called the essence of the appearances of the three times.

43.­226

“He attained the gateway of the samādhi called the arising of the manifestation of the fields of all the buddhas.

“He attained the gateway of the samādhi called entering the illumination of the entire vast extent of being.

43.­227

“He attained the gateway of the samādhi called entering the illumination of wisdom that arises in all worlds.

“He attained the gateway of the samādhi called the lamp that illuminates the entry into the ocean of the faculties of all beings.

43.­228

“He attained the gateway of the samādhi called the cloud of wisdom that protects all beings.

“He attained the gateway of the samādhi called the lamp that manifests the ripening and guiding of all beings.

43.­229

“He attained the gateway of the samādhi called the perception of the words of the Dharma wheels of all tathāgatas.

“He attained the gateway of the samādhi called the cloud of the prayers that purify the field of completely good conduct.

43.­230

“He attained those ten samādhi gateways and so on, a further ten oceans of gateways to samādhis in all the ways of the Dharma.

“Also, the girl Sucalita­rati­prabhāsa­śrī attained the realization called the essence of the ocean of the wisdom that is difficult to accomplish and became irreversible in her progress to the highest, complete enlightenment.

43.­231

“Then Prince Tejodhipati bowed his head to the feet of the Bhagavat, the Tathāgata Sūrya­gātra­pravara and circumambulated the Bhagavat many hundreds of thousands of times, keeping him to his right, [F.244.b] and then, together with the girl Sucalita­rati­prabhāsa­śrī and his entourage, he departed from the presence of the Bhagavat.

43.­232

“He went to the royal capital Druma­meru­śrī and to his father King Dhanapati. He came into his presence, bowed his head to the feet of King Dhanapati, and said, ‘Your Majesty, I request that you heed me. There has appeared in the world a tathāgata, an arhat, a samyak­saṃbuddha, one with wisdom and conduct,1823 a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat, named Sūrya­gātra­pravara. He is dwelling in your realm’s bodhimaṇḍa called Dharma­meghodgata­prabhā. It is not long since he attained complete buddhahood.’

43.­233

“Then King Dhanapati said to Prince Tejodhipati, ‘Prince, did a deity or a human tell you about this?’

“He replied, ‘A girl named Sucalita­rati­prabhāsa­śrī told me.’

43.­234

“Then King Dhanapati, having heard that a buddha had appeared, thought how he had obtained the treasure of the birth of a buddha. He thought how it was difficult to meet a precious buddha. He thought how seeing a tathāgata dispels the danger of the abyss of the lower existences. He thought how it was like encountering a great king of medicines that cures the great illness of the kleśas. He thought how this liberates1824 from all the sufferings of saṃsāra. He thought how this establishes one in perfect happiness. He thought how this is a great lamp that eliminates the darkness of ignorance. [F.245.a] He thought how this is like obtaining a protector in the way of the Dharma for a world that has no protector. He thought how this is the appearance of a guide through the yāna of omniscience for a world that has no guide. On hearing that a buddha had appeared, he felt great joy and faith.

43.­235

“He gathered together all the kṣatriyas, the brahmins, the townspeople,1825 the country people, the ministers, the court priests, the princes, the local governors, the guardians, and the court. He bestowed the kingdom and the protection of the Dharma on Prince Tejodhipati, who had announced the appearance of the buddha.

43.­236

“Having anointed him as the sovereign, he went together with two thousand people to where the Bhagavat, the Tathāgata Sūrya­gātra­pravara was. Having come into his presence, he bowed his head to the Bhagavat’s feet, circumambulated the Bhagavat, keeping him to his right, many hundreds of thousands of times, and then sat with his entourage before the Bhagavat.

43.­237

“The Bhagavat Sūrya­gātra­pravara looked at King Dhanapati and all his entourage. At that time his ūrṇā hair radiated a light ray called a lamp for the minds of all beings. It illuminated the world realms in the ten directions and came before all the lords of the worlds, manifested countless buddha miracles, and purified the thoughts and higher motivations of the beings who were being guided by the buddhas.

43.­238

“At that time, through the inconceivable blessing of the buddha, and through possessing a buddha’s body higher than all worlds, and through the entire ocean of the aspects of the voice of a buddha, [F.245.b] he taught the dhāraṇī gateway called the lamp of the meaning of all the Dharmas freed from darkness, together with dhāraṇī gateways as numerous as the atoms in a buddha realm.

43.­239

“Then King Dhanapati, having heard that dhāraṇī gateway, generated a great Dharma illumination of all Dharmas.

43.­240

“The bodhisattvas in that assembly, who were as numerous as the atoms in Jambudvīpa, also attained the dhāraṇī gateway called the lamp of the meaning of all the Dharmas freed from darkness. Sixty hundred thousand million beings had their minds liberated from defilements, without grasping. Ten thousand beings gained a stainless, pure, unclouded Dharma vision of all Dharmas. Countless beings who had not1826 previously developed the aspiration for the highest, complete enlightenment developed that aspiration. Also, the manifestation of inconceivable buddha miracles in the ten directions guided a vast extent of beings, without end or middle, by means of the three yānas.

43.­241

“Then King Dhanapati, who had attained the illumination of the Dharma, thought, ‘Living in a home, I will not be able to comprehend such a Dharma as this and will not be able to accomplish this kind of wisdom. I will enter homelessness as a servant of this bhagavat.’

43.­242

“King Dhanapati said to the Bhagavat, ‘Bhagavat, I wish to enter homelessness in the presence of the Bhagavat and enter the way of a complete bhikṣu.’

“The Bhagavat said, ‘Great king, you may consider that the time for that has come.’

43.­243

“Then King Dhanapati, together with ten thousand beings, entered homelessness in the presence of the Tathāgata Sūrya­gātra­pravara. Not long after entering homelessness, he accomplished the dhāraṇī gateway called the lamp of the meaning of all the Dharmas freed from darkness and its accompanying dhāraṇī gateways, [F.246.a] meditated on them, and meditated on them well. He also attained many samādhi gateways. He also attained the ten higher cognitions of a bodhisattva. He also entered an ocean of the ways of discernment. He also attained a pure body called the unimpeded field of activity, through which he went without impediment into the presence of the tathāgatas in the ten directions. He obtained and held the Dharma wheels of that bhagavat and spoke about them with people, and he became a great dharmabhāṇaka and was a holder of the teaching. Through the power of attaining the higher cognitions, he spread throughout all world realms and manifested bodies to beings in accordance with their aspirations. He told them about this appearance of a buddha, told them about the nature of the accomplishments of the past tathāgatas, told them about the perfection of their past applications, described the power of the miraculous manifestations of the buddhas, and in that way was a holder of the teaching.

43.­244

“Prince Tejodhipati attained the seven precious possessions of a cakravartin on that very day, when the moon became full. When he was on the palace roof encircled by a gathering of women, there appeared before him a great precious wheel called Pratihatavega, which had a hundred thousand spokes, was adorned by all jewels, was made from divine Jambu River gold, was shining, and possessed every supreme feature. A great precious elephant called Vajra­ratna­giri­tejas appeared. A precious horse called Nīla­giryanila­vega appeared. A great precious jewel called Āditya­garbha­prabha­megha­rāja appeared. [F.246.b] The girl Sucalita­rati­prabhāsa­śrī appeared as the precious queen. A precious householder called Prabhūta­ghana­skandha appeared. And seventh, a precious minister called Vimala­netra appeared.

43.­245

“In that way, he became a cakravartin king, a possessor of the seven jewels, a sovereign over the four continents, a follower of the Dharma, a Dharma king, and a victor, endowed with the power and vigor of an empire.

43.­246

“He had a thousand sons who were courageous and heroic, with perfectly formed bodies, who could crush the armies of enemies.

43.­247

“He ruled the great land to the ends of the mountains and oceans, adorning it with the Dharma, and it was free of problems, without enemies, free of harm, without violence, thriving, prosperous, peaceful, with excellent harvests, joyful, and filled with many beings.

43.­248

“There were eighty-four thousand royal capitals in that Jambudvīpa, and in each royal city five hundred vihāras were established, and all of them had all the best features. They all had a perfection of all kinds of requisites and pleasures. They all had gardens, buildings, and walkways and were adorned by rows of forests that could be enjoyed at all times.

43.­249

“In each vihāra was erected a caitya of the Tathāgata as large as a mountain and adorned on the inside with many jewels and beautified by various kings of jewels.

43.­250

“The Tathāgata Sūrya­gātra­pravara and his followers were invited to come to all those royal cities. In all those royal cities, inconceivable offerings of every kind worthy of a tathāgata were made to that tathāgata. [F.247.a] He was asked to come because the miraculous manifestations of a buddha’s entry into a town generated roots of merit in beings. Beings there who had no faith attained faith. Beings who had faith had an increased power of joy on seeing the buddha. Beings who had an increased power of joy attained the pure aspiration to enlightenment. Beings who had the pure aspiration to enlightenment developed the motivation of great compassion. Beings who were engaged in benefiting beings became dedicated to seeking all the Dharma of the buddhas. Beings who were learned in the ways of the Dharma of the buddhas focused their minds on realizing the nature of all phenomena. Beings who had realized the equality of all phenomena focused their minds on realizing the equality of the three times. Beings who had attained the illumination of the knowledge of the three times entered the light of wisdom in order to perceive the succession of buddhas. The beings who had realized the perception of the various tathāgatas focused their minds on gathering all beings. The beings who were dedicated to gathering beings generated prayers to purify the bodhisattva path. Beings who had realized the equality of the path gave rise to the light of wisdom in order to attain the Dharma wheels of all the buddhas. [F.247.b] The beings who had turned toward the aspects1827 of the ocean of the Dharma focused their minds on pervading the entire net of realms with their own bodies. The beings who had realized the equality of the realms prayed to know the ocean of the capabilities of beings. The beings who were dedicated to analyzing exactly the aspirations and capabilities of beings purified the motivation to realize omniscience.

43.­251

“King Tejodhipati, seeing that beings gained that kind of accomplishment of those kinds of goals, requested the Tathāgata Sūrya­gātra­pravara to come to all those royal cities in order to ripen and guide those beings through his inconceivable manifestations and miracles.

43.­252

“What do you think, noble one? At that time, in that time, who was Prince Tejodhipati? Do not think that it was anyone else, for at that time, in that time, the Bhagavat, the Tathāgata Śākyamuni was the Prince Tejodhipati who became the sovereign of a cakravartin’s kingdom and honored the Tathāgata Sūrya­gātra­pravara.

43.­253

“What do you think, noble one? At that time, in that time, who was King Dhanapati, the father of Prince Tejodhipati? Do not think that it was anyone else, for at that time, in that time, the Tathāgata Ratna­kusuma­prabha was King Dhanapati. He is now at a bodhimaṇḍa called Sarva­vaśita­kāya­pratibhāsa1828 in a world realm called Buddha­prabhā­maṇḍala­śrī­pradīpā, which is in a central group of world realms called Tryadhva­pratibhāsa­maṇi­rāja­saṃbhavā, in an ocean of world realms called Dharma­dhātu­gagana­pratibhāsa­megha, which is to the east beyond an ocean of world realms as numerous as the atoms in an ocean of world realms. [F.248.a] There he has attained the highest, complete enlightenment of buddhahood and is teaching the Dharma encircled by an assembly of bodhisattvas as numerous as the atoms in countless buddha realms.

43.­254

“When the Bhagavat, the Tathāgata Ratna­kusuma­prabha,1829 was previously practicing bodhisattva conduct, he purified the ocean of world realms called Dharma­dhātu­gagana­pratibhāsa­megha. All the tathāgatas who have appeared, are appearing, and will appear in that ocean of world realms were all ripened for the highest, complete enlightenment by the Bhagavat, the Tathāgata Ratna­kusuma­prabha, during his past practice of bodhisattva conduct.

43.­255

“What do you think, noble one? At that time, in that time, who was the king’s queen Padma­śrī­garbha­saṃbhavā, the mother of Prince Tejodhipati, preeminent among the eighty-four thousand wives? Do not think that it was anyone else, noble one, for at that time, in that time, Māyādevī, the mother of the Bhagavat, who gave birth to the bodhisattva, who is established in the liberation of unobscured, complete illumination, who has directly perceived the accomplishments of tathāgatas in the past, who knows the visions of the births of all bodhisattvas, was King Dhanapati’s preeminent queen, Padma­śrī­garbha­saṃbhavā. [F.248.b]

43.­256

“What do you think, noble one? At that time, in that time, who was Sudarśanā, the preeminent courtesan? Do not think that it was anyone else, noble one, for at that time, in that time, my mother, Sunetrā, the wife of the Śākya Daṇḍapāṇi, was Sudarśanā, the preeminent courtesan.

43.­257

“What do you think, noble one? At that time, in that time, who was the girl Sucalita­rati­prabhāsa­śrī? Do not think that it was anyone else, noble one, for at that time, in that time, I was Sucalita­rati­prabhāsa­śrī, the daughter of the courtesan.

43.­258

“What do you think, noble one? At that time, in that time, who were the entourage of King Tejodhipati? Do not think that they were anyone else, noble one, for they are now those who are established in this very assembly of followers who are bodhisattvas established by the Bhagavat in the perfection of the completely good conduct and prayer of bodhisattvas; whose bodies appeared as images in all world realms; whose minds never lapse from the practice of all bodhisattva samādhis; whose eyes have the perception of directly seeing the faces of all tathāgatas; whose ears perceive the voices of the clouds of the aspects of the speech, as vast as space, of all the tathāgatas that resound with the wheel of the Dharma; whose inhalations and exhalations have power over the practice of all Dharmas; the sound of whose names resound throughout all the buddha realms;1830 whose bodhisattva bodies go without interruption to the circles of the assemblies of all the tathāgatas; [F.249.a] who create bodies that manifest to all beings, in accordance with their aspirations, in ways that are favorable for ripening and guidance; and who, spreading throughout the entirety of the net of the directions, accomplish and perfect the completely good conduct and prayer continuously throughout all future kalpas and are present in the circle of the assembly of the Bhagavat.

43.­259

“Noble one, the cakravartin Tejodhipati and I served the Tathāgata Sūrya­gātra­pravara for as long as he lived, with clothing, food, alms, bedding, medicine during times of illness, and necessary articles.

43.­260

“Noble one, after the parinirvāṇa of the Tathāgata Sūrya­gātra­pravara, in that world realm there appeared in the world the tathāgata named Prasannagātra. We also served him, showed him respect, honored him, venerated him, and made offerings to him.

43.­261

“Subsequently, we served the tathāgata named Jāmbū­nada­tejorāja who appeared in the world.

“Subsequently, we served the tathāgata named Lakṣaṇa­bhūṣita­gātra who appeared in the world.

“Subsequently, we served the tathāgata named Vicitra­raśmi­jvalana­candra who appeared in the world.

43.­262

“Subsequently, we served the tathāgata named Suvilokita­jñāna­ketu who appeared in the world.

“Subsequently, we served the tathāgata named Vipula­mahā­jñāna­raśmi­rāja who appeared in the world. [F.249.b]

“Subsequently, we served the tathāgata named Nārāyaṇa­vajra­vīrya who appeared in the world.

43.­263

“Subsequently, we served the tathāgata named Aparājita­jñāna­sthāma who appeared in the world.

“Subsequently, we served the tathāgata named Samanta­vilokita­jñāna who appeared in the world.

“Subsequently, we served the tathāgata named Vimala­śrī­megha who appeared in the world.

43.­264

“Subsequently, we served the tathāgata named Siṃha­vijṛmbhita­prabha who appeared in the world.

“Subsequently, we served the tathāgata named Jñāna­raśmi­jvalana­cūḍa who appeared in the world.

“Subsequently, we served the tathāgata named Guṇa­raśmi­dhvaja who appeared in the world.

43.­265

“Subsequently, we served the tathāgata named Jñāna­bhāskara­tejas who appeared in the world.

“Subsequently, we served the tathāgata named Ratna­padma­praphullita­gātra who appeared in the world.

“Subsequently, we served the tathāgata named Puṇya­pradīpa­dhvaja who appeared in the world.

43.­266

“Subsequently, we served the tathāgata named Jñāna­raśmi­megha­prabha who appeared in the world.

“Subsequently, we served the tathāgata named Samanta­vairocana­candra who appeared in the world.

“Subsequently, we served the tathāgata named Ābharaṇacchatra­nirghoṣa­rāja1831 who appeared in the world.

43.­267

“Subsequently, we served the tathāgata named Samanta­jñānāloka­vikrama­siṃha who appeared in the world.

“Subsequently, we served the tathāgata named Dharma­dhātu­viṣaya­mati­candra who appeared in the world.

“Subsequently, we served the tathāgata named Sattva­gagana­citta­pratibhāsa­bimba who appeared in the world.

43.­268

“Subsequently, we served the tathāgata named Praśama­gandha­sunābha who appeared in the world.

“Subsequently, we served the tathāgata named Samantānuravita­śānta­nirghoṣa who appeared in the world. [F.250.a]

“Subsequently, we served the tathāgata named Sudṛḍha­jñāna­raśmi­jāla­bimba­skandha who appeared in the world.

43.­269

“Subsequently, we served the tathāgata named Amṛta­parvata­prabhā­tejas who appeared in the world.

“Subsequently, we served the tathāgata named Dharma­sāgara­nigarjita­ghoṣa who appeared in the world.

“Subsequently, we served the tathāgata named Buddha­gagana­prabhāsa­cūḍa who appeared in the world.

43.­270

“Subsequently, we served the tathāgata named Raśmi­candrorṇa­megha who appeared in the world.1832

“Subsequently, we served the tathāgata named Suparipūrṇa­jñāna­mukhaktra who appeared in the world.

“Subsequently, we served the tathāgata named Suviśuddha­jñāna­kusumāvabhāsa who appeared in the world.

43.­271

“Subsequently, we served the tathāgata named Ratnārciḥ­parvata­śrī­tejorāja who appeared in the world.

“Subsequently, we served the tathāgata named Vipula­guṇa­jyotiḥprabha who appeared in the world.

“Subsequently, we served the tathāgata named Samādhi­mervabhyudgata­jñāna who appeared in the world.

43.­272

“Subsequently, we served the tathāgata named Ratna­candra­dhvaja who appeared in the world.

“Subsequently, we served the tathāgata named Arcirmaṇḍala­gātra who appeared in the world.

“Subsequently, we served the tathāgata named Ratnāgra­prabha­tejas who appeared in the world.

43.­273

“Subsequently, we served the tathāgata named Samanta­jñāna­caryāvilamba who appeared in the world.

“Subsequently, we served the tathāgata named Arciḥ­samudra­mukha­vega­pradīpa who appeared in the world.

“Subsequently, we served the tathāgata named Dharma­vimāna­nirghoṣa­rāja1833 who appeared in the world. [F.250.b]

43.­274

“Subsequently, we served the tathāgata named Asadṛśa­guṇa­kīrti­dhvaja who appeared in the world.

“Subsequently, we served the tathāgata named Pralambabāhu who appeared in the world.

“Subsequently, we served the tathāgata named Pūrva­praṇidhi­nirmāṇa­candra who appeared in the world.

43.­275

“Subsequently, we served the tathāgata named Ākāśa­jñānārtha­pradīpa who appeared in the world.

“Subsequently, we served the tathāgata named Dharmodgata­nabheśvara who appeared in the world.

“Subsequently, we served the tathāgata named Vairocana­śrī­garbha­rāja who appeared in the world.

43.­276

“Subsequently, we served the tathāgata named Dharma­nārāyaṇa­ketu who appeared in the world.

“Subsequently, we served the tathāgata named Jñānaketu who appeared in the world.

“Subsequently, we served the tathāgata named Dharma­sāgara­padma who appeared in the world.

43.­277

“Noble one, those and other tathāgatas numbering altogether sixty sextillion appeared in that world realm. I served them all with clothing, food, alms, bedding, medicine during times of illness, and necessary articles, showed them respect, honored them, venerated them, and made offerings to them.

43.­278

“Noble one, the last of those sixty hundred thousand trillion buddhas was the Tathāgata Arhat Samyak­saṃbuddha Vipula­dharmādhimukti­saṃbhava­tejas. When that tathāgata came to the city, I was the king’s wife. Together with householders, we practiced the gateways of every kind of offering, and after making offerings with the offerings for a tathāgata, we heard from that bhagavat the Dharma teaching called [F.251.a] The Lamp of the Arising of the Births of All the Tathāgatas. On hearing that, I attained the eyes of wisdom, and I attained this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas.

43.­279

“Noble one, meditating on this liberation, I practiced bodhisattva conduct together with the bodhisattva for kalpas as numerous as the atoms in a hundred thousand buddha realms. During those kalpas as numerous as the atoms in that number of buddha realms, I served a vast extent of tathāgatas without end or middle. In some kalpas, I served a single tathāgata who remained for an entire kalpa. In some kalpas, I served two tathāgatas. In some kalpas, I served countless1834 tathāgatas. In some kalpas, I served as many tathāgatas as there are atoms in a buddha realm.

43.­280

“During that time, my bodhisattva bodies’ sizes, shapes, and colors were beyond comprehension. The activities of my bodies were beyond comprehension. The activities of my speech and of my mind were beyond comprehension. My wisdom’s sight, my wisdom’s range of activity, and the scope of my wisdom’s samādhi were also beyond comprehension.

43.­281

“Noble one, when beings1835 see a bodhisattva and the practice of bodhisattva conduct, they admire the bodhisattva and with various gestures and approaches are attracted to the bodhisattva who cares for them through various worldly and nonworldly ways, so that they became the bodhisattva’s followers. [F.251.b] When they accompany as followers the bodhisattva who practices bodhisattva conduct, they become irreversible in their progress to the highest, complete enlightenment.

43.­282

“Noble one, in that way, as soon as I saw the Tathāgata Vipula­dharmādhimukti­saṃbhava­tejas, I attained this bodhisattva liberation called the range of the view of all the ways of the ocean of the samādhis of the bodhisattvas. Meditating on this liberation, I accompanied the bodhisattva for kalpas as numerous as the atoms in a hundred1836 buddha realms. I served, made offerings to, and venerated all the tathāgatas that appeared during those kalpas as numerous as the atoms in buddha realms. I heard the teaching of the Dharma from all those tathāgatas, obtaining it and keeping it. I also obtained from all those buddha bhagavats this liberation through various ways, through various teachings of the ways of the sūtras, through various natures of liberation, through various entrances to liberation, through various practices of liberation, through various engagements in times, through various entries into realms, through various perceptions of oceans of visions of buddhas, through various entries into the circles of followers of tathāgatas, through various paths of the ways of oceans of bodhisattva prayers, through various accomplishments of bodhisattva conduct, and through various vast extents of bodhisattva liberations. However, I still had not realized the way of completely good bodhisattva conduct.

43.­283

“Why is that? [F.252.a] Because the way of the liberation of completely good bodhisattvas is as immeasurable as the extent of space, as immeasurable as the extent of the conceptualizations1837 of beings, as immeasurable as the extent of the ocean of the divisions of the three times, as immeasurable as the extent of the ocean of the directions, and as immeasurable as the extent of the ocean of the ways of the realm of phenomena.

43.­284

“Noble one, the nature of the way of the liberations of the completely good bodhisattvas is the same as the scope of perception of the tathāgatas.

43.­285

“In that way, noble one, for kalpas as numerous as the atoms in buddha realms I gazed again and again upon the bodhisattva’s body without ever having enough of seeing it.

43.­286

“Noble one, it was like when a man and woman have arranged to come together purely for the enjoyment of passion, and there arises an immeasurable development of their state of mind through their being intoxicated by the concepts and thoughts of purity that arise from fallacious mental activity.

43.­287

“Noble one, in the same way, when I looked upon the bodhisattva’s body, in each instant of mind, from each pore there appeared to my eyes an immeasurable vast extent of groups of world realms without end or middle, with various grounds, various arrays of borders, various shapes, various arrays of mountains, various displays of arrays of grounds, various skies adorned by coverings of clouds, various natures, names, and numbers, and various appearances of buddhas and successions of tathāgatas, adorned by various bodhimaṇḍas, with various miraculous manifestations of the turning of the Dharma wheel by tathāgatas, with various arrays of the circles of followers of tathāgatas, with the various sounds of the teaching of the various ways of the sūtras, with the various accomplishments of the ways of the yānas, [F.252.b] with the various illuminations from pure lights and radiances, and with omens that have never been seen before.

43.­288

“From each pore there appeared to my eyes oceans of buddhas without end or middle. In each instant of mind, from each pore, there appeared continuously to my eyes the adornment of various bodhimaṇḍas, the miraculous manifestations of the various turnings of the Dharma wheel, and the miraculous manifestations of the sounds of the various ways of the sūtras.

43.­289

“In each instant of mind, from each pore, there appeared to my eyes a vast ocean of beings without end or middle, with houses, parks, divine palaces, rivers, oceans, and dwellings, with various forms and bodies, with various ranges of enjoyments, with various engagements in conduct and behavior, and with various forms of perfections of faculties.

43.­290

“From each pore there appeared to my eyes ways of entering an ocean of the three times, without end or middle.

“An ocean, without end or middle, of bodhisattva prayers were purified.

43.­291

“There appeared an ocean, without end or middle, of different forms of conduct of the bodhisattva bhūmis.

“There appeared a pure ocean, without end or middle, of the perfections of the bodhisattvas.

43.­292

“There appeared an ocean, without end or middle, of the past practices of the bodhisattvas.

“There appeared an ocean, without end or middle, of the ways of purifying buddha realms.

43.­293

“There appeared an ocean, without end or middle, of the ways of the great love of bodhisattvas.1838

“I comprehended their entering oceans of the power and methods for ripening and guiding all beings. [F.253.a]

43.­294

“They accomplished an ocean, without end or middle, of the ways of the clouds of the great compassion of bodhisattvas.

“They increased an ocean, without end or middle, of the great power of the joy of bodhisattvas.

“In each instant of mind, they accomplished an ocean, without end or middle, of the methods of gathering all beings.

43.­295

“Noble one, in that way, for kalpas as numerous as the atoms in a hundred buddha realms, in each instant of mind I perceived and comprehended an ocean, without end or middle, of the ways of the Dharma in each pore of the bodhisattva. Nevertheless, I did not comprehend them in their entirety, even though I never perceived again what I had perceived before, even though I did not hear again what I had already heard before.

43.­296

“Noble one, in that way, when I was in the harem of Sarvārtha­siddha, who had an entourage of a crowd of queens, through an ocean of the ways of comprehending the realm of phenomena I perceived in each of his pores an ocean, without end or middle, of the ways of the three times.

43.­297

“Noble one, I know and practice only this bodhisattva liberation called the miraculous manifestations at the birth of bodhisattvas throughout all the perceptions of countless kalpas. How could I know the conduct, or teach the treasure of qualities, without exception, of the bodhisattvas who engage in an ocean, without end or middle, of the ways of methods; who manifest the perception of bodies in shapes1839 that accord with those of all beings; who manifest conducts that accord with the aspirations of all beings; who emit clouds of emanations with infinite colors from all their pores; who have the realization, free of thought, of the pure nature of the bodyless essence of the true nature, a nature that has the characteristics of space; who with the certainty of realization at all times are dedicated to miraculous manifestations equal to those of the tathāgatas; [F.253.b] who engage in miraculous manifestation through the scope of the liberations, which has no end or middle; who through the generation of motivation have power over entering and remaining in the vast realm of the Dharma; and who revel in an ocean of liberations that possess all the gateways into the levels of the Dharma?

43.­298

“Depart, noble one. Here at the feet of the Bhagavat Vairocana, upon a precious throne with various adornments that has in its center a lotus made of the kings of precious jewels, is the mother of the bodhisattva, whose name is Māyādevī. Go to her and ask her, ‘How are bodhisattvas who practice bodhisattva conduct undefiled by any of the stains of this world? How do bodhisattvas have an uninterrupted dedication to making offerings to the tathāgatas? How are bodhisattvas irreversible from attaining the final accomplishment of their activities? How are they free from obscurations in their entry into bodhisattva liberations? How are they without expectation of a reward from others in all their bodhisattva conduct? How do they have the direct perception of all the tathāgatas? How do they never lapse from their dedication to gathering all beings? How do they never lapse from remaining in all bodhisattva conduct until the last future kalpa? How do they never turn back from the prayers of the Mahāyāna? How do they never lose heart in maintaining and increasing the roots of merit of all beings?’ ”

43.­299

Then at that time, Gopā, the Śākya maiden, in order to teach completely this gateway to liberation, through the blessing of the Buddha recited these verses:

43.­300
“The beings who see the supreme beings
Who are dedicated to perfect bodhisattva conduct, [F.254.a]
Whether they are attracted or in enmity,
All become gathered by him. {90}
43.­301
“I remember as many kalpas
As there are atoms in a hundred realms.
Beyond those there was the Vyūhasa kalpa,
In which was the perfect world realm Meruprabhā. {91}
43.­302
“In that world appeared sages
To the number of sixty sextillion.
The last of those lords of sages
Was the lamp for beings Dharmadhvaja. {92}
43.­303
“At that time there was the King Śrītejas.
After the parinirvāṇa of that lord of sages
In this Jambudhvaja, he destroyed the armies of his adversaries
And became a supreme sovereign with commands that could not be disobeyed. {93}
43.­304
“He had five hundred sons, who were
All courageous, heroic, and handsome,
With perfectly formed limbs and pure bodies,
And who were unsurpassable and adorned by glory. {94}
43.­305
“The king and his sons had devotion to the Sugata,
And they made vast offerings to the Jina.
He was always in possession of the good Dharma
And unshakably dedicated to the Dharma. {95}
43.­306
“To that king was born a son
Named Prince Suraśmi, a pure being
Who was a delight to see and had a beautiful form
And was adorned by the thirty-two supreme signs. {96}
43.­307
“He abandoned the kingdom and entered homelessness
Accompanied by an entourage of fifty million men.
As a mendicant, he was dedicated with unwavering diligence
And gained completely the Dharma of the Jina. {97}
43.­308
“There was the city1840 named Drumāvatī
Encircled by ten billion excellent towns.
There were forests with a variety of branches,
Peaceful and silent, with unsurpassable splendor. {98}
43.­309
“There, with perfect discipline, dwelled Suraśmi,
Who was fearless, wise, and eloquent.
He was teaching the Dharma of the Jina
In order to purify defiled beings. {99}
43.­310
“That wise one, when seeking alms, [F.254.b]
Had a beautiful conduct and peaceful appearance.
He went into town in an unwavering, profound manner
With mindfulness and undistracted eyes. {100}
43.­311
“In the best of towns, Nandīdhvaja,
There was the head merchant Suvighuṣṭa­kīrti.
I was his charming, beautiful daughter
By the name of Bhānuprabhā. {101}
43.­312
“At the gateway of our perfect house,
I saw Suraśmi and his entourage,
Handsome, his body adorned by the signs,
And I was greatly attracted to him. {102}
43.­313
“He came to the gateway to my home,
And I placed a jewel1841 in his alms bowl.
I also removed all my jewelry,
And with adoration I offered them to him. {103}
43.­314
“Because of making an offering through passion
To that son of the buddhas, Suraśmiketu,
For two hundred and fifty of the longest kalpas
I was not reborn in the lower existences. {104}
43.­315
“I was born into divine families in the realms of the devas
And in the human world as the daughters of kings.
In all those lives he revealed himself to me
In bodies that had endless different forms.1842 {105}
43.­316
“After two hundred and fifty kalpas had passed,
I was born as the fearless daughter
Of the preeminent courtesan Sudarśanā
And at that time was known as Saṃcālitā. {106}
43.­317
“When I saw Prince Tejodhipati,
I joyfully made offerings to him.
I offered myself to him
And became his obedient1843 wife. {107}
43.­318
“Together we made excellent offerings
To the great ṛṣi Sūrya­gātra­pravara.
With devotion I looked upon that buddha’s face,
And I developed the aspiration for supreme enlightenment. {108}
43.­319
“During that kalpa, I venerated
A full six hundred million jinas. [F.255.a]
In the time of the last of those jinas
There appeared the Buddha Adhimuktitejas. {109}
43.­320
“In that time, I gained pure Dharma eyes
And comprehended the nature of phenomena.
Incorrect thinking completely ceased,
And since that time I have attained illumination. {110}
43.­321
“Since that time, I have seen
The samādhis of the jinas’ progeny.
In each instant of the mind I observe
An inconceivable ocean of realms in all directions. {111}
43.­322
“I see in all directions a variety
Of countless, marvelous pure realms.
I have no attachment to them on seeing them
And no aversion toward those that are defiled. {112}
43.­323
“I see, in every one of those realms,
Every buddha in his bodhimaṇḍa.
In each instant of mind I look upon
Their immeasurable oceans of light. {113}
43.­324
“In each instant of mind I comprehend, without impediment,
The oceans of their circles of followers.
In the same way, I know all their samādhis
And also their countless liberations. {114}
43.­325
“I comprehend their vast activities,
And I know every manner of the bhūmis.
I also know, in each instant, the infinite,
Vast ocean of their countless prayers. {115}
43.­326
“Throughout endless kalpas I gazed upon
The body of the supreme being practicing conduct.
I could never fully know the extent
Of the manifestations from his pores. {116}
43.­327
“I saw countless oceans of many realms,
Even on the tip of a single pore hair.
I saw them filled with masses of air,
Great rivers, mountains of earth, and fire. {117}
43.­328
“I perceived a variety of grounds
Having different forms and various kinds of shapes.
They had a variety of elements1844 and constituents,1845
Various different kinds of aspects and forms.1846 {118}
43.­329
“I saw clearly and distinctly countless
Oceans of realms, worlds beyond description. [F.255.b]
I saw the jinas who were engaged
In guiding beings through teaching the Dharma. {119}
43.­330
“I cannot comprehend the actions of his body,
Or his speech or his mind, or their actions,
Or his various miraculous manifestations
While practicing his vast conduct for kalpas.” {120}
43.­331

Sudhana, the head merchant’s son, bowed his head to the feet of the Śākya maiden Gopā, circumambulated the Śākya maiden Gopā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed from the Śākya maiden Gopā. [B16]


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.­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.­1746
In accordance with the Yongle, Lithang, and Choné. Degé has here the particle la (“in”). The Chinese has 聖智身 (sheng zhi shen), which can be understood to mean “the body of āryajñāna.”
n.­1747
According to the Sanskrit mantra and Cleary. Not present in the Tibetan, Carré, or the Chinese.
n.­1748
From the Sanskrit animiṣa, which can mean “unblinking.” The two variant spellings in Tibetan are blan pa myed pa and glan pa myed pa, which both mean “not covered,” presumably referring to the eyes not being covered by the eyelids. The Chinese has two phrases: “mind/intentions without any momentary indolence” and “all actions are pure.”
n.­1749
From the Tibetan nyam nga ba, translating presumably from viṣama. The present Sanskrit has viśaya (“range,” “field,” “scope”). The Chinese is the same as the Tibetan.
n.­1750
From the Sanskrit śītibhāva. The Tibetan translates according to its other meaning of “coolness” (bsil ba), which is also a part of the metaphor of shelter from heat. The Chinese also translates this as 清涼 (qing liang, “coolness”). Instead of “shelters,” it has 究竟 (jiu jing, “the ultimate,” “the utmost”) without reference to a physical presentation.
n.­1751
“Of the Dharma” is according to the Tibetan. It is not found in the present Sanskrit.
n.­1752
Literally, many “ten millions.” The Chinese reads 無量億千 (wu liang yi qian, “innumerous thousands of yi”).
n.­1753
According to the Tibetan sems can thams cad, translating from sarvasattvān. The present Sanskrit has sarvadharmān (“all phenomena”). The Chinese accords with the Tibetan.
n.­1754
According to the Sanskrit, the Chinese, and the preceding passage in Tibetan. The Tibetan omits “wisdom” here.
n.­1755
According to the Sanskrit saṃkrama. Degé has bzem pa (“avoid”). Yongle has bzad pa (“endure” or “be exhausted”). Lithang, Kangxi, and Choné have bzod pa (“patience”).
n.­1756
The Sanskrit has “gathers together the bodhisattvas.” The Chinese has 菩薩攝智 (pu sa she zhi), which can be understood to mean the same as the Sanskrit.
n.­1757
The Sanskrit has “that ripens the bodhisattvas.” The Chinese has “that ripens all beings.”
n.­1758
According to the Sanskrit vikurvita. The Tibetan has rnam par rtse ba (“play”), presumably translating from vikrīḍita. The Chinese has 神通 (shen tong), which could have been translated from either vikurvita or vikrīḍita.
n.­1759
According to the Yongle, Lithang, Kangxi, Lhasa, and Choné rnam par spyod pa. Degé has dam par spyod pa. The Tibetan appears to have been translating vicāra. The present Sanskrit has vihāra, usually translated into Tibetan as gnas pa. The Chinese appears to be a translation of vihāra as 所住方便 (suo zhu fang bian).
n.­1760
The Sanskrit has “in every direction.” The Chinese has “the ten directions.”
n.­1761
According to the Tibetan rta babs (Degé has rta bgab), normally used as a translation of toraṇa, which can also mean “gateway” and “portico.” However, the present Sanskrit has the obscure khāraka. Edgerton (p. 205) speculates that it might mean a large number, having only found the word in this very passage. Pali often shines a light on the meaning of BHS words, but in Pali, khāraka is an adjective meaning “sharp” or “dry.” “Rivers,” “vortexes,” “trees,” and “portals” are not present in the Chinese.
n.­1762
From the Sanskrit ākramaṇa and the Yongle, Kangxi, and Narthang gnan. Degé has gnas (“dwell”). Not present in the Chinese.
n.­1763
The Sanskrit also has koṭi, which would make the number “eight hundred and forty billion.” The Chinese translates as “It was the most important or excellent among the eighty royal cities.”
n.­1764
The Sanskrit has “clouds of nets” with no reference to gold. This segment describing the royal city and surrounding towns is not present in the Chinese.
n.­1765
According to the Sanskrit aṣṭapada, which apparently has the meaning of “eight sections” (vertical and horizontal), like a checkerboard or chessboard, referring to a game that originated in its earliest form in the first centuries of the first millennium in India, where board games were very popular. Therefore, this appears to be a specific reference to the eight-by-eight-square game board, and it has been translated in The Lotus Sūtra by Tsugunari and Akira as “like a chessboard,” or by Kern as “like a checkerboard.” Other English translations of the Chinese have interpreted this as “eight intersecting roads.” In the translation of this sūtra Cleary has “jeweled checkerboards.” This passage is absent in Carré.
n.­1766
According to the Tibetan myam and Sanskrit sama (“equal”). Narthang and Lhasa have snyan (“melodious”).
n.­1767
According to the Tibetan rkang pa’i bol and the Chinese 足趺 (zu fu). The term ucchaṅkhapāda (also seen in other texts as utsaṅgapāda) has been variously interpreted and translated. See Edgerton (p. 118) for variant meanings in Pali, Tibetan, and Chinese.
n.­1768
According to the Sanskrit. “Young” is not present in the Tibetan. All such details are not present in the Chinese.
n.­1769
From the Sanskrit gurusthānīya. The Tibetan translates as bla mar bya ba. All such details are not present in the Chinese.
n.­1770
From the Tibetan zhum pa med pa. Not in the present Sanskrit or in the Chinese.
n.­1771
According to the Sanskrit and the Chinese (conjoined with the next description). The Tibetan omits “his arms.”
n.­1772
According to Yongle, Kangxi, Narthang, Urga, and Lhasa mnyen. Degé has gnyen. Not present in the Chinese.
n.­1773
According to the BHS and Pali rasaharaṇyaḥ. Literally, “bringers of taste.” The Tibetan has just rtsa (“channel”). Not present in the Chinese.
n.­1774
According to the Tibetan. Not present in the Sanskrit.
n.­1775
From the BHS abhiṣyanda, which can also mean “oozing,” in reference to the pus of an abscess. The Tibetan has thogs pa (“obstruction,” “impediment”). Narthang has ma thogs pa (“unimpeded”).
n.­1776
According to the Tibetan gseb ’gang ba. The BHS paryavanāha can mean “covered over.” Edgerton (p. 334) discusses the possible meanings. This is followed in the Sanskrit by atisarjana, which may mean the loss of a tooth. Edgerton, finding the meaning obscure (p. 10), believes it is the same as abhiṣajjana (p. 57), perhaps meaning the teeth get stuck together. There is no translation for this term in the Tibetan.
n.­1777
The Sanskrit nīla is literally “blue,” but in Sanskrit literature it is used as a euphemism for “black.” The Tibetan translates here nonliterally as nag (“black”). The Sanskrit has abhinīla (“deep black”), and the Tibetan translates this as dkar nag (“white and black”).
n.­1778
According to the BHS viprasanna. The Tibetan translates as rnam par gsal ba (“clear”). This and other details are not present in the Chinese.
n.­1779
Sanskrit has also “stretched, unequal, and unstable.” The Chinese describes the skin as “soft, smooth, and golden in color.”
n.­1780
According to the Sanskrit indranīla and the Chinese 帝青 (di qing). The Tibetan appears to have omitted “sapphire.”
n.­1781
According to the Sanskrit nīla. The Tibetan appears to have omitted “blue.” Such additional details are not present in the Chinese.
n.­1782
Degé has a superfluous gcig not present in Yongle, Kangxi, and Choné. The Chinese has 爾時 (er shi), “at one time” or “at that time.”
n.­1783
According to the Tibetan dra ba, presumably translating from jāla. The present Sanskrit has rāja (“king”). The Chinese accords with the Sanskrit.
n.­1784
According to the Tibetan gdugs, presumably translating from chattra. Not present in the Sanskrit. In this segment, the Chinese has “one billion people holding precious parasols.”
n.­1785
According to the Sanskrit chattra. The Tibetan translates as skyabs (“shelter,” “refuge”). The Chinese translates as three objects: 寶傘 (bao san), 寶幡 (bao fan), and 寶幢 (bao chuang), which are “precious umbrellas” and two types of “precious banners,” respectively, without mentioning the types of jewels.
n.­1786
According to the Sanskrit gaṇika and the narrative itself. The Tibetan has sbrul ’tshong ma (“snake seller”). The Chinese has 母 (mu), “mother.”
n.­1787
According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct the other seven aspects of the path. The Chinese has 十號具足 (shi hao ju zu, “with all the ten synonyms”).
n.­1788
From the Sanskrit hita and the Chinese 利益 (li yi). The Tibetan appears to have phan pa corrupted to sman pa (“medicine,” “healing”), which can easily occur in the dbu med script.
n.­1789
According to the Sanskrit kumāra and the Narthang and Lhasa sku gzhon. Degé has sku gzhan (“other body”). The Chinese has 太子 (tai zi), “the Crown Prince.”
n.­1790
The Sanskrit here is cakradhara, literally, “wheel holder.” The Chinese has the last two lines as 必當於此世界, 而作轉輪位 (bi dang yu ci shi jie, er zuo zhuan lun wei, “you definitely will assume the position of a cakravartin in this world”).
n.­1791
From the Sanskrit uddhura. The Tibetan varies. Degé has ye brngam, Lhasa has ye rngam, Kangxi has ye ’jam, and Lithang and Choné have yi dam. The Chinese has 不作 (bu zuo, “are not engaged in”).
n.­1792
The Sanskrit is kalyāṇasuhṛt, a synonym for kalyāṇamitra. The Chinese translates from kalyāṇamitra.
n.­1793
According to the Tibetan. The Sanskrit has kalyatāṃ (“good”). The Chinese has “develop firm faith and utmost respect” to the kalyāṇamitra and/or the Dharma.
n.­1794
According to the Sanskrit 'pariṇāyakeṣu, which without the saṃdhi (euphonic combination) would be apariṇāyakeṣu. The initial a is a negation, but the Tibetan omits the negation. The Chinese describes such beings as 孤獨者 (gu du zhe, “those who are alone,” a common translation of Skt. anātha and anātha-bhūta).
n.­1795
From the Sanskrit niśākṣaya. The Tibetan translates as dgung sangs. The Chinese has “on the day.”
n.­1796
According to the Tibetan dga’ rtse. The Sanskrit has cira (“for a long time”). Neither is present in the Chinese.
n.­1797
According to the Sanskrit ghana and the Yongle and Kangxi stug. Degé has sdug (“pretty”). The Chinese has 妙華 (miao hua, “excellent,” “splendid,” or “beautiful”).
n.­1798
According to the Sanskrit mahā. Not present in the Tibetan or the Chinese.
n.­1799
From the Sanskrit samabhāga. Narthang and Lhasa have rkyen du mnyam. Yongle and Kangxi have rkyan du mnyam. Degé has rgyan du mnyam (“equal as adornments”). This line is not present in the Chinese.
n.­1800
The Tibetan here translates the Sanskrit cāpodari (“belly like a bow”) as lto ba, though the Mahāvyutpatti translates this as rked pa gzhu’i chang gzungs (“a bow-handle waist”). It appears to describe the inward curve at the waist, as occurs in the design of certain bows at the midpoint where they are gripped. This line is not present in the Chinese.
n.­1801
According to the Sanskrit. The Tibetan bzhong (or bzho) zhing dbab pa is obscure.
n.­1802
According to the BHS vyādhayaḥ and the Chinese 患 (huan). The Tibetan has gnas (“place”) in error for nad (“illness”), which would have occurred during copying by dictation in a time and place when nad and gnas had become near homonyms.
n.­1803
According to the Sanskrit hitāni and the Chinese 自利樂 (zi li le). The Tibetan has sman in error for phan, a mistake that can occur when transcribing from the dbu med script.
n.­1804
According to the Sanskrit hita and the Chinese 益眾生 (yi zhong sheng, “benefit beings”). The Tibetan has sman in error for phan, a mistake that can occur when transcribing from the dbu med script.
n.­1805
According to the Sanskrit śuddha. The Tibetan has bdag (“self”) in error for dag. In the Chinese, the third and fourth lines are reversed in order with variation in meaning: “Her mind is never agitated or wandering. She contemplates before she acts.” The analogy of Sumeru is omitted.
n.­1806
According to the Sanskrit vaṃśa. The Tibetan translates vaṃśa as rigs in the preceding sentence when used for buddhas, and as rgyud in this sentence when used for beings. The Chinese has the same term 種性 (zhong xing).
n.­1807
According to the Sanskrit sthitatā, the Chinese 堅固 (jian gu), and Yongle, Kangxi, Narthang, Urga, and Lhasa brtan. Degé has bstan (“teach”).
n.­1808
According to the Sanskrit atyanta and Yongle, Lithang, Kangxi, and Choné ma lus. Degé, Narthang, and Lhasa have ma las.
n.­1809
From the Sanskrit vilaya. The Tibetan translates as zhu ba according to its alternate meaning of “dissolve.” The Chinese has 焚 (fen, “burnt”).
n.­1810
According to the Sanskrit agni and the Chinese 火 (huo, “fire”). Not present in the Tibetan.
n.­1811
According to the BHS paricūrnayeyuḥ. Degé has btags; Narthang has brtags. The Chinese has 頂戴 (ding dai, “to wear something on one’s head”), referring to “accepting the crushing weight of the Cakravāla mountains on her head.”
n.­1812
According to the Sanskrit atyanta and Yongle, Lithang, Kangxi, and Choné ma lus. Degé, Narthang, and Lhasa have ma las. The Chinese has 常 (chang, “always”).
n.­1813
According to the Tibetan khams gsum kun tu. The Sanskrit has nṛloke (“in the human world”). Not present in the Chinese.
n.­1814
According to the Tibetan de bzhin gshegs pa and the Chinese 如來 (ru lai). The Sanskrit has sugata.
n.­1815
The Tibetan has mdang sum (“last night”) as the time the goddess spoke to her. The Sanskrit has adya (“today”) but also niśāntare, apparently as the “the women’s quarters,” the location where she was told this by the goddess. Cleary and Carré do not give time or place for the prophecy, other than that “today” is when she would see the prince. The Chinese has 今 (jin, “today”).
n.­1816
According to the Tibetan rgyal ba. The Sanskrit has munīndra (“lord of sages”). The Chinese has “tathāgata.”
n.­1817
According to the Tibetan dpal gyi ’od ’bar. The present Sanskrit has śrī­garbha­prabhā (“glorious essence light”), translated into Chinese as 妙藏光明 (miao zang guang ming).
n.­1818
According to the Sanskrit dadyāmi and Narthang gsol. Degé has gsal. The Chinese has (奉 feng, “give” in honorific form).
n.­1819
According to the Tibetan lus and the Chinese 身 (shen). Sanskrit has gātrāṇi (“limbs”).
n.­1820
According to the Tibetan mchog. The Sanskrit has garbha (“center”). The Chinese has 端坐華臺上 (duan zuo hua tai shang, “sits upright with regal dignity on a lotus seat”).
n.­1821
According to the Tibetan ’gro ba rnams la. The Sanskrit has jineṣu (“to the jinas”). The Chinese has 一切佛 (yi qie fo, “all the buddhas”).
n.­1822
From the Sanskrit viprasanna. The Tibetan has gsal ba (“clear”). The Chinese describes it as “free of all defilements like a great lake of the dragon.”
n.­1823
According to the commentary, this refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path. This is not present in the Chinese.
n.­1824
According to the Sanskrit parimocaka, the Chinese 救 (jiu), and Urga’s grol ba. Degé has ’grel ba. Lithang and Choné have ’brel ba.
n.­1825
According to the Sanskrit naigama. The Tibetan has yul gyi mi (“people of the land”). The Chinese list is shorter and does not include this.
n.­1826
According to the Sanskrit and Yongle and Kangxi. Degé omits ma (“not”). The Chinese simply has “countless beings developed the aspiration for enlightenment.”
n.­1827
According to the Tibetan dbye ba. The Sanskrit has vinaya. The Chinese has “had attained or accomplished.”
n.­1828
A reconstruction from the Tibetan thams cad la dbang lus rab tu snang ba. The present Sanskrit has Sucandra­kāya­pratibhāsa­dhvaja, which could have been translated as zla ba bzang po lus rab tu snang ba’i rgyal mtshan. The Chinese has 現一切世主身 (xian yi qie shi zhu shen), which can mean “appearance of the bodies of all lords of the worlds.”
n.­1829
According to the Sanskrit, the previous and subsequent mention of the buddha’s name in the Degé Tibetan, and the Lithang and Choné Kangyurs in this passage. The Chinese translates this as 寶華如來 (bo hua ru lai), “the Tathāgata Precious Flowers.” Degé omits me tog (kusuma). Kangxi has me tak and Yongle omits ’od.
n.­1830
According to the Tibetan. The present Sanskrit states that their voices spread through all the buddha realms. The Chinese has “their names are heard/known throughout all the buddha realms.”
n.­1831
According to the Tibetan rgyal po. The Sanskrit and the Chinese appear to have omitted rāja.
n.­1832
In the Sanskrit this is preceded by a tathāgata named Raśmi­candra, which appears to be a scribal corruption. Not present in the Chinese.
n.­1833
According to the Sanskrit rāja, Chinese 王 (wang), and Narthang and Lhasa rgyal po. Degé and others have rgyan.
n.­1834
Anabhilāpya literally means “indescribable” and in chapter 15 is said to be a specific number. The Chinese translates as 不可說 (bu ke shuo).
n.­1835
According to the Sanskrit sattva and the Chinese 眾生 (zhong shen). Degé omits “beings”: “When bodhisattvas see bodhisattva conduct.”
n.­1836
According to the Sanskrit and the Chinese and the subsequent mention of the number of realms. At this point the Tibetan has “a hundred thousand.”
n.­1837
From the Sanskrit saṃjñā. The Tibetan translates as ming (“names”). Cleary translates as “thoughts,” and Carré as noms (“names”). The Chinese translates as 名 (ming, “names”) but can carry the sense of naming as well as thoughts and concepts associated with naming.
n.­1838
In Sanskrit this is followed by “There appeared an ocean, without end or middle, of the ways of the great love of beings.”
n.­1839
According to the Sanskrit saṃsthāna and the Narthang and Lhasa dbyibs. Degé and others have dbyings in error for dbyibs. The Chinese has 現隨類身 (xian sui lei shen, “manifest bodies that accord with the types/classes of beings”).
n.­1840
From the Sanskrit purī. The Tibetan translates as pho brang (“palace”). The Chinese has 王都 (wang du, “royal capital”).
n.­1841
According to the Sanskrit and the Tibetan. The Chinese has 瓔珞 (ying luo, “jewelry made of precious stones”).
n.­1842
The Tibetan has mdog (literally, “color”) translating varṇa, which has multiple meanings, including “color,” “appearance,” “form,” and “shape.” The Chinese has 妙相莊嚴身 (miao xiang zhuang yan shen, “bodies adorned with excellent attributes”).
n.­1843
From the Sanskrit vaśyā. The Tibetan has the literal translation de yi dbang gyur (“under his power”). The Chinese has more elaborate and potetic descriptions of admiration.
n.­1844
According to the Sanskrit dhātu. The Tibetan has dbyibs (“shape”) in error for dbyings.
n.­1845
This line is not present in Yongle, Lithang, Kangxi, or Choné.
n.­1846
From the Sanskrit vigraha. The Tibetan translates as lus, which was used in the previous line to translate śarīra (“body,” “constituents”). For the second part of this verse, the Chinese has 種種體名號 (zhong zhong ti ming hao, “a variety of bodies with various names”) and 無邊種莊嚴 (wu bian zhong zhuang yan, “infinite kinds of display or adornment”).
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.­4

Abhayaṃkarā

Wylie:
  • mi ’jigs pa byed pa
Tibetan:
  • མི་འཇིགས་པ་བྱེད་པ།
Sanskrit:
  • abhayaṃkarā

A world realm in the distant past.

Located in 1 passage in the translation:

  • 43.­64
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.­25

Adhimuktitejas

Wylie:
  • mos pa’i gzi brjid
Tibetan:
  • མོས་པའི་གཟི་བརྗིད།
Sanskrit:
  • adhimuktitejas

A buddha in the distant past. The name as given in verse. In prose he is called Vipula­dharmādhimukti­saṃbhava­tejas.

Located in 2 passages in the translation:

  • 43.­319
  • g.­1499
g.­28

Āditya­garbha­prabha­megha­rāja

Wylie:
  • nyi ma’i snying po ’od sprin rgyal po
Tibetan:
  • ཉི་མའི་སྙིང་པོ་འོད་སྤྲིན་རྒྱལ་པོ།
Sanskrit:
  • āditya­garbha­prabha­megha­rāja

“The King of Clouds of the Light of the Essence of the Sun.” The name of the precious jewel of a cakravartin in the distant past.

Located in 1 passage in the translation:

  • 43.­244
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.­41

Akaniṣṭha

Wylie:
  • ’og min
Tibetan:
  • འོག་མིན།
Sanskrit:
  • akaniṣṭha

The highest paradise among the Śuddhāvāsa paradises, which are the five highest in the form realm; therefore, this is the highest point within a world realm.

Located in 2 passages in the translation:

  • 36.­18
  • 43.­115
g.­42

Ākāśa­jñānārtha­pradīpa

Wylie:
  • nam mkha’i ye shes don gyi sgron ma
Tibetan:
  • ནམ་མཁའི་ཡེ་ཤེས་དོན་གྱི་སྒྲོན་མ།
Sanskrit:
  • ākāśa­jñānārtha­pradīpa

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­275
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.­51

Amṛta­parvata­prabhā­tejas

Wylie:
  • bdud rtsi’i ri bo’i gzi brjid
Tibetan:
  • བདུད་རྩིའི་རི་བོའི་གཟི་བརྗིད།
Sanskrit:
  • amṛta­parvata­prabhā­tejas

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­269
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.­100

Aparājita­jñāna­sthāma

Wylie:
  • ye shes gzhan gyis mi thub pa’i mthu
Tibetan:
  • ཡེ་ཤེས་གཞན་གྱིས་མི་ཐུབ་པའི་མཐུ།
Sanskrit:
  • aparājita­jñāna­sthāma

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­263
g.­113

Arciḥ­samudra­mukha­vega­pradīpa

Wylie:
  • ’od ’phro rgya mtsho’i sgo’i sgron ma
Tibetan:
  • འོད་འཕྲོ་རྒྱ་མཚོའི་སྒོའི་སྒྲོན་མ།
Sanskrit:
  • arciḥ­samudra­mukha­vega­pradīpa

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­273
g.­115

Arcirmaṇḍala­gātra

Wylie:
  • sku ’od ’phro ba’i dkyil ’khor
Tibetan:
  • སྐུ་འོད་འཕྲོ་བའི་དཀྱིལ་འཁོར།
Sanskrit:
  • arcirmaṇḍala­gātra

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­272
g.­120

arhat

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

Used both as an epithet of the Buddha and to mean the final accomplishment of the śrāvaka path.

Located in 39 passages in the translation:

  • 8.­18-28
  • 10.­24
  • 18.­14
  • 22.­28
  • 22.­32
  • 28.­15
  • 33.­10
  • 34.­70
  • 36.­142
  • 37.­78
  • 40.­10
  • 40.­158
  • 41.­42-43
  • 41.­62
  • 41.­71
  • 42.­92
  • 43.­114
  • 43.­220
  • 43.­232
  • 43.­278
  • 44.­64
  • 44.­75
  • 45.­10
  • 54.­318
  • 56.­7
  • n.­6
  • n.­1221
  • g.­23
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.­126

Asadṛśa­guṇa­kīrti­dhvaja

Wylie:
  • yon tan mi mtshungs grags pa’i rgyal mtshan
Tibetan:
  • ཡོན་ཏན་མི་མཚུངས་གྲགས་པའི་རྒྱལ་མཚན།
Sanskrit:
  • asadṛśa­guṇa­kīrti­dhvaja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­274
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.­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.­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.­144

Aśokaśrī

Wylie:
  • mya ngan med pa’i dpal
Tibetan:
  • མྱ་ངན་མེད་པའི་དཔལ།
Sanskrit:
  • aśokaśrī

Goddess of the assembly hall in Kapilavastu.

Located in 5 passages in the translation:

  • i.­108
  • 43.­3
  • 43.­8
  • 43.­15
  • 43.­26
g.­146

aspects of enlightenment

Wylie:
  • byang chub kyi yan lag
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག
Sanskrit:
  • bodhyaṅga

The seven aspects of enlightenment are mindfulness, analysis of phenomena, diligence, joy, tranquility, and samādhi. Also translated here as “limbs of enlightenment.”

Located in 10 passages in the translation:

  • 43.­60
  • 53.­23
  • 54.­89
  • 54.­165
  • 54.­206
  • 54.­208
  • 54.­210
  • 54.­348
  • 54.­409
  • g.­653
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.­171

banyan

Wylie:
  • n+ya gro da
Tibetan:
  • ནྱ་གྲོ་ད།
Sanskrit:
  • nyagrodha

Ficus benghalensis. Its branches can spread widely, sending down multiple trunks.

Located in 4 passages in the translation:

  • 11.­2
  • 14.­3
  • 20.­5
  • 43.­98
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.­183

Bhānuprabhā

Wylie:
  • nyi ma’i ’od
Tibetan:
  • ཉི་མའི་འོད།
Sanskrit:
  • bhānuprabhā

A merchant’s daughter, a previous life of Gopā.

Located in 2 passages in the translation:

  • i.­108
  • 43.­311
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.­194

bhūta

Wylie:
  • ’byung po
Tibetan:
  • འབྱུང་པོ།
Sanskrit:
  • bhūta

Definition from the 84000 Glossary of Terms:

This term in its broadest sense can refer to any being, whether human, animal, or nonhuman. However, it is often used to refer to a specific class of nonhuman beings, especially when bhūtas are mentioned alongside rākṣasas, piśācas, or pretas. In common with these other kinds of nonhumans, bhūtas are usually depicted with unattractive and misshapen bodies. Like several other classes of nonhuman beings, bhūtas take spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva (also known by the name Bhūta), with whom they haunt dangerous and wild places, bhūtas are especially prominent in Śaivism, where large sections of certain tantras concentrate on them.

Located in 6 passages in the translation:

  • 15.­8
  • 21.­54
  • 25.­10
  • 33.­3
  • 47.­25
  • n.­1794
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.­226

Buddha­gagana­prabhāsa­cūḍa

Wylie:
  • sangs rgyas nam mkha’ snang ba’i gtsug phud
Tibetan:
  • སངས་རྒྱས་ནམ་མཁའ་སྣང་བའི་གཙུག་ཕུད།
Sanskrit:
  • buddha­gagana­prabhāsa­cūḍa

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­269
g.­228

Buddha­prabhā­maṇḍala­śrī­pradīpā

Wylie:
  • sangs rgyas kyi ’od kyi dkyil ’khor dpal gyi sgron ma
Tibetan:
  • སངས་རྒྱས་ཀྱི་འོད་ཀྱི་དཀྱིལ་འཁོར་དཔལ་གྱི་སྒྲོན་མ།
Sanskrit:
  • buddha­prabhā­maṇḍala­śrī­pradīpā

A world realm in the eastern direction.

Located in 1 passage in the translation:

  • 43.­253
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.­230

caitya

Wylie:
  • mchod rten
Tibetan:
  • མཆོད་རྟེན།
Sanskrit:
  • caitya

Sometimes synonymous with stūpa, however, caitya can also in certain contexts refer to a temple that may or may not contain a stūpa, or to any place or thing that is worthy of veneration. The Tibetan translates both stūpa and caitya with the same word‍—mchod rten (“basis” or “recipient” of offerings). Pali: cetiya.

Located in 7 passages in the translation:

  • 8.­12
  • 21.­14
  • 43.­249
  • 54.­5
  • 54.­210
  • 54.­358
  • 54.­377
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.­250

cat’s eye

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

One of the three main varieties of chrysoberyl, the third-hardest gemstone. The cat’s-eye gem (cymophane) is light green or yellow and contains the distinctive appearance of a band of light, resembling a cat’s eye. It has been mined since ancient times in India and particularly in Sri Lanka. Jyoti can mean both “light” and “star,” and in describing this jewel the Sanskrit more likely means “banner of light.” However, the Tibetan translates the term as “banner of stars.”

Located in 3 passages in the translation:

  • 3.­32
  • g.­1211
  • g.­1531
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.­263

Daṇḍapāṇi

Wylie:
  • lag na khar ba
Tibetan:
  • ལག་ན་ཁར་བ།
Sanskrit:
  • daṇḍapāṇi

One of the fathers-in-law of Śākyamuni: the father of Gopā, one of Śākyamuni’s wives.

Located in 1 passage in the translation:

  • 43.­256
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.­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.­284

Dhanapati

Wylie:
  • nor gyi bdag po
Tibetan:
  • ནོར་གྱི་བདག་པོ།
Sanskrit:
  • dhanapati

A king in another world in the distant past.

Located in 15 passages in the translation:

  • i.­108
  • 43.­65-66
  • 43.­113
  • 43.­232-234
  • 43.­237
  • 43.­239
  • 43.­241-243
  • 43.­253
  • 43.­255
  • g.­907
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.­299

dharmabhāṇaka

Wylie:
  • chos smra ba
Tibetan:
  • ཆོས་སྨྲ་བ།
Sanskrit:
  • dharmabhāṇaka

Speaker or reciter of scriptures. In early Buddhism a section of the saṅgha would consist of bhāṇakas, who, particularly before the teachings were written down and were only transmitted orally, were a key factor in the preservation of the teachings. Various groups of dharmabhāṇakas specialized in memorizing and reciting a certain set of sūtras or vinaya.

Located in 5 passages in the translation:

  • 39.­7
  • 43.­243
  • 54.­2
  • 54.­87
  • 54.­377
g.­313

Dharma­dhātu­gagana­pratibhāsa­megha

Wylie:
  • chos kyi dbyings nam mkha’i gzugs brnyan gyi sprin
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་ནམ་མཁའི་གཟུགས་བརྙན་གྱི་སྤྲིན།
Sanskrit:
  • dharma­dhātu­gagana­pratibhāsa­megha

An ocean of world realms in the eastern direction.

Located in 2 passages in the translation:

  • 43.­253-254
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.­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.­333

Dharma­dhātu­viṣaya­mati­candra

Wylie:
  • chos kyi dbyings kyi yul gyi blo gros zla ba
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས་ཀྱི་ཡུལ་གྱི་བློ་གྲོས་ཟླ་བ།
Sanskrit:
  • dharma­dhātu­viṣaya­mati­candra

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­267
g.­335

Dharmadhvaja

Wylie:
  • chos kyi rgyal mtshan
Tibetan:
  • ཆོས་ཀྱི་རྒྱལ་མཚན།
Sanskrit:
  • dharmadhvaja

The name of four different buddhas in the distant past. They are mentioned, separately, at 36.­93, 36.­119, 37.­135, and 43.­302.

Located in 4 passages in the translation:

  • 36.­93
  • 36.­119
  • 37.­135
  • 43.­302
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.­356

Dharma­meghodgata­prabhā

Wylie:
  • chos kyi sprin shin tu sdug pa’i ’od
Tibetan:
  • ཆོས་ཀྱི་སྤྲིན་ཤིན་ཏུ་སྡུག་པའི་འོད།
Sanskrit:
  • dharma­meghodgata­prabhā

The bodhimaṇḍa of the Buddha Sūrya­gātra­pravara in another world in the distant past, as given in the prose passages, where it is also called Dharmodgata­prabhāsa. In verse it is called Sudharma­megha­prabhā.

Located in 4 passages in the translation:

  • 43.­115
  • 43.­232
  • g.­402
  • g.­1239
g.­358

Dharma­nārāyaṇa­ketu

Wylie:
  • chos mthu bo che’i dpal
Tibetan:
  • ཆོས་མཐུ་བོ་ཆེའི་དཔལ།
Sanskrit:
  • dharma­nārāyaṇa­ketu

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­276
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.­377

Dharma­sāgara­nigarjita­ghoṣa

Wylie:
  • chos rgya mtsho’i ’brug sgra sgrog pa’i dbyangs
Tibetan:
  • ཆོས་རྒྱ་མཚོའི་འབྲུག་སྒྲ་སྒྲོག་པའི་དབྱངས།
Sanskrit:
  • dharma­sāgara­nigarjita­ghoṣa

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­269
g.­381

Dharma­sāgara­padma

Wylie:
  • chos rgya mtsho’i pad mo
Tibetan:
  • ཆོས་རྒྱ་མཚོའི་པད་མོ།
Sanskrit:
  • dharma­sāgara­padma

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­276
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.­395

Dharma­vimāna­nirghoṣa­rāja

Wylie:
  • chos kyi gzhal med khang gi dbyangs kyi rgyal po
Tibetan:
  • ཆོས་ཀྱི་གཞལ་མེད་ཁང་གི་དབྱངས་ཀྱི་རྒྱལ་པོ།
Sanskrit:
  • dharma­vimāna­nirghoṣa­rāja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­273
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.­401

Dharmodgata­nabheśvara

Wylie:
  • chos kyis ’phags pa’i nam mkha’i dbang phyug
Tibetan:
  • ཆོས་ཀྱིས་འཕགས་པའི་ནམ་མཁའི་དབང་ཕྱུག
Sanskrit:
  • dharmodgata­nabheśvara

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­275
g.­402

Dharmodgata­prabhāsa

Wylie:
  • chos kyis ’phags pa’i ’od
Tibetan:
  • ཆོས་ཀྱིས་འཕགས་པའི་འོད།
Sanskrit:
  • dharmodgata­prabhāsa

The bodhimaṇḍa of the Buddha Sūrya­gātra­pravara in another world in the distant past, as given in the prose passages, where it is also called Dharma­meghodgata­prabhā. In verse it is called Sudharma­megha­prabhā.

Located in 2 passages in the translation:

  • 43.­218
  • g.­356
g.­407

Dhṛtarāṣṭra

Wylie:
  • gnas srung po
Tibetan:
  • གནས་སྲུང་པོ།
Sanskrit:
  • dhṛtarāṣṭra

One of the Four Mahārājas, he is the guardian deity for the east and lord of the gandharvas. Also the name of the king of the geese that was a previous life of the Buddha as described in the Jātakas. In other sūtras, more commonly translated as yul ’khor srung.

Located in 4 passages in the translation:

  • 27.­20
  • 36.­23
  • 43.­70
  • g.­683
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.­424

Druma­meru­śrī

Wylie:
  • sdong po ri bo’i dpal
Tibetan:
  • སྡོང་པོ་རི་བོའི་དཔལ།
Sanskrit:
  • druma­meru­śrī

A royal capital in another world in the distant past.

Located in 6 passages in the translation:

  • 43.­64-65
  • 43.­101
  • 43.­110-111
  • 43.­232
g.­428

Drumāvatī

Wylie:
  • sdong po ldan pa
Tibetan:
  • སྡོང་པོ་ལྡན་པ།
Sanskrit:
  • drumāvatī

A royal capital in another world in the distant past.

Located in 1 passage in the translation:

  • 43.­308
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.­434

eightfold path

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

The Buddhist path as presented in the Śrāvakayāna: right view, right intention, right speech, right conduct, right livelihood, right effort, right recollection, and right samādhi.

Located in 9 passages in the translation:

  • 54.­13
  • n.­994
  • n.­1221
  • n.­1322
  • n.­1664
  • n.­1734
  • n.­1787
  • n.­1823
  • g.­1341
g.­437

fathom

Wylie:
  • ’dom
Tibetan:
  • འདོམ།
Sanskrit:
  • vyāma

The span between the tips of two arms extended to either side.

Located in 4 passages in the translation:

  • 14.­3
  • 20.­5
  • 43.­95
  • 54.­369
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.­439

female blackbuck

Wylie:
  • e ne ya
Tibetan:
  • ཨེ་ནེ་ཡ།
Sanskrit:
  • aiṇeya

Antilope cervicapra, also known as the Indian antelope. The male is called eṇa and the female eṇī. Aiṇeya therefore means “an attribute of the female black antelope.”

Located in 3 passages in the translation:

  • 14.­3
  • 20.­5
  • 43.­74
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.­467

Gandhāṅkura­prabha­megha

Wylie:
  • spos kyi myu gu’i rtse mo las ’od kyi sprin ’byung ba
Tibetan:
  • སྤོས་ཀྱི་མྱུ་གུའི་རྩེ་མོ་ལས་འོད་ཀྱི་སྤྲིན་འབྱུང་བ།
Sanskrit:
  • gandhāṅkura­prabha­megha

A park in another world in the distant past.

Located in 4 passages in the translation:

  • 43.­101
  • 43.­115
  • 43.­174
  • 43.­218
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.­484

Gatipravara

Wylie:
  • ’gro ba’i mchog
Tibetan:
  • འགྲོ་བའི་མཆོག
Sanskrit:
  • gatipravara

The name of a kalpa in the distant past.

Located in 1 passage in the translation:

  • 43.­64
g.­486

Gopā

Wylie:
  • go pa
Tibetan:
  • གོ་པ།
Sanskrit:
  • gopā

A wife of Śākyamuni and the kalyāṇamitra of chapter 43.

Located in 18 passages in the translation:

  • i.­107-108
  • 42.­131
  • 43.­27-28
  • 43.­31
  • 43.­36
  • 43.­49-50
  • 43.­64
  • 43.­299
  • 43.­331
  • g.­183
  • g.­263
  • g.­1050
  • g.­1227
  • g.­1259
  • g.­1300
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.­501

Guṇa­raśmi­dhvaja

Wylie:
  • yon tan ’od gzer rgyal mtshan
Tibetan:
  • ཡོན་ཏན་འོད་གཟེར་རྒྱལ་མཚན།
Sanskrit:
  • guṇa­raśmi­dhvaja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­264
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.­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.­538

Jambudhvaja

Wylie:
  • ’dzam bu rgyal mtshan
Tibetan:
  • འཛམ་བུ་རྒྱལ་མཚན།
Sanskrit:
  • jambudhvaja

An alternative name for Jambudvīpa (“Rose-Apple Continent”), which means “Rose-Apple Banner.”

Located in 10 passages in the translation:

  • 14.­6
  • 36.­59
  • 40.­122
  • 40.­131
  • 40.­144
  • 43.­148
  • 43.­161
  • 43.­303
  • 44.­30
  • n.­368
g.­539

Jambudvīpa

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

Definition from the 84000 Glossary of Terms:

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

Located in 57 passages in the translation:

  • 4.­9
  • 5.­8
  • 8.­35
  • 9.­2
  • 11.­14
  • 12.­23
  • 16.­28
  • 16.­32
  • 16.­34
  • 18.­15
  • 22.­33
  • 22.­45
  • 23.­16-17
  • 24.­11
  • 25.­7
  • 25.­12
  • 29.­6
  • 32.­15
  • 33.­12
  • 37.­39
  • 37.­74-75
  • 37.­81
  • 37.­118
  • 40.­53-55
  • 40.­71
  • 40.­155
  • 40.­162
  • 41.­45
  • 41.­84
  • 41.­136
  • 42.­56
  • 42.­62
  • 42.­86-87
  • 42.­93
  • 43.­64
  • 43.­240
  • 43.­248
  • 44.­39
  • 44.­44
  • 44.­59
  • 44.­67
  • 45.­7
  • 54.­222
  • 54.­244
  • 54.­253
  • 54.­269
  • 54.­351-352
  • 54.­377
  • 54.­382
  • 54.­413
  • g.­538
g.­542

Jāmbū­nada­tejorāja

Wylie:
  • ’dzam bu chu klung gi gzi brjid rgyal po
Tibetan:
  • འཛམ་བུ་ཆུ་ཀླུང་གི་གཟི་བརྗིད་རྒྱལ་པོ།
Sanskrit:
  • jāmbū­nada­tejorāja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­261
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.­555

Jñāna­bhāskara­tejas

Wylie:
  • ye shes nyi ma’i gzi brjid
Tibetan:
  • ཡེ་ཤེས་ཉི་མའི་གཟི་བརྗིད།
Sanskrit:
  • jñāna­bhāskara­tejas

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­265
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.­559

Jñānaketu (the buddha)

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

The name of a buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­276
g.­563

Jñāna­raśmi­jvalana­cūḍa

Wylie:
  • ’od zer ’bar ba’i gtsug phud
Tibetan:
  • འོད་ཟེར་འབར་བའི་གཙུག་ཕུད།
Sanskrit:
  • jñāna­raśmi­jvalana­cūḍa

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­264
g.­564

Jñāna­raśmi­megha­prabha

Wylie:
  • ye shes ’od gzer gyi sprin gyi ’od
Tibetan:
  • ཡེ་ཤེས་འོད་གཟེར་གྱི་སྤྲིན་གྱི་འོད།
Sanskrit:
  • jñāna­raśmi­megha­prabha

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­266
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.­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.­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.­619

kinnara

Wylie:
  • mi’am ci
Tibetan:
  • མིའམ་ཅི།
Sanskrit:
  • kinnara
  • kiṃnara

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

Located in 48 passages in the translation:

  • 2.­26
  • 2.­54
  • 3.­22
  • 5.­7
  • 5.­15
  • 6.­5
  • 7.­6
  • 7.­11
  • 7.­13-15
  • 9.­16
  • 9.­31
  • 10.­13
  • 12.­22
  • 14.­5
  • 16.­38
  • 16.­41
  • 22.­8
  • 22.­13
  • 22.­28
  • 23.­7
  • 24.­5
  • 26.­5
  • 27.­23
  • 27.­48-49
  • 28.­13
  • 30.­18
  • 30.­40
  • 34.­16
  • 36.­25
  • 36.­34
  • 37.­5
  • 38.­24
  • 38.­65
  • 41.­61
  • 42.­56
  • 42.­60
  • 42.­75
  • 42.­80
  • 43.­115
  • 54.­71
  • 54.­339
  • 54.­347
  • 54.­369
  • 54.­373
  • g.­423
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.­626

Kṣemāvatī

Wylie:
  • bde ba yod pa
Tibetan:
  • བདེ་བ་ཡོད་པ།
Sanskrit:
  • kṣemāvatī

A four-continent world in the distant past.

Located in 1 passage in the translation:

  • 43.­64
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.­637

Kusuma­tala­garbha­vyūhālaṃkāra

Wylie:
  • gzhi me tog gi snying po’i rgyan gyis brgyan pa
Tibetan:
  • གཞི་མེ་ཏོག་གི་སྙིང་པོའི་རྒྱན་གྱིས་བརྒྱན་པ།
Sanskrit:
  • kusuma­tala­garbha­vyūhālaṃkāra

An ocean of universes that includes our Sahā universe of a thousand million worlds and the even greater assembly of universes called Prabhāsa­vairocana. It has elsewhere been interpreted to be an alternative name for the Sahā universe.

Located in 5 passages in the translation:

  • 38.­52
  • 38.­67
  • 43.­58
  • 43.­60
  • 44.­67
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.­642

Lakṣaṇa­bhūṣita­gātra

Wylie:
  • sku mtshan gyis rnam par brgyan pa
Tibetan:
  • སྐུ་མཚན་གྱིས་རྣམ་པར་བརྒྱན་པ།
Sanskrit:
  • lakṣaṇa­bhūṣita­gātra

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­261
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.­653

limbs of enlightenment

Wylie:
  • byang chub kyi yan lag
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག
Sanskrit:
  • bodhyaṅga

The seven limbs of enlightenment are mindfulness, analysis of phenomena, diligence, joy, tranquility, and samādhi. Also translated here as “aspects of enlightenment.”

Located in 3 passages in the translation:

  • 54.­111
  • 54.­298
  • g.­146
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.­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.­683

mahārāja

Wylie:
  • rgyal po chen po
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ།
Sanskrit:
  • mahārāja

Literally means “great king.” In addition to referring to human kings, this is also the epithet for the four deities on the base of Mount Meru, each one the guardian of his direction: Vaiśravaṇa in the north, Dhṛtarāṣṭra in the east, Virūpākṣa in the west, and Virūḍhaka in the south.

Located in 8 passages in the translation:

  • 27.­19
  • 44.­57
  • 54.­338
  • g.­251
  • g.­407
  • g.­1401
  • g.­1510
  • g.­1511
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.­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.­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.­735

mercury

Wylie:
  • dngul chu
Tibetan:
  • དངུལ་ཆུ།
Sanskrit:
  • rasa
  • rasajāta

The silvery liquid metal.

Located in 4 passages in the translation:

  • 54.­257
  • n.­2103-2104
  • g.­1154
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.­740

Meruprabhā

Wylie:
  • ri bo’i ’od
Tibetan:
  • རི་བོའི་འོད།
Sanskrit:
  • meruprabhā

A world realm in the distant past.

Located in 1 passage in the translation:

  • 43.­301
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.­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.­759

Nandīdhvaja

Wylie:
  • dga’ ba’i rgyal mtshan
Tibetan:
  • དགའ་བའི་རྒྱལ་མཚན།
Sanskrit:
  • nandīdhvaja

A town in another world in the distant past.

Located in 1 passage in the translation:

  • 43.­311
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.­763

Nārāyaṇa­vajra­vīrya

Wylie:
  • rdo rje mthu bo che’i brtson ’grus
Tibetan:
  • རྡོ་རྗེ་མཐུ་བོ་ཆེའི་བརྩོན་འགྲུས།
Sanskrit:
  • nārāyaṇa­vajra­vīrya

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­262
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.­772

Nīla­giryanila­vega

Wylie:
  • ri sngo rlung gi shugs
Tibetan:
  • རི་སྔོ་རླུང་གི་ཤུགས།
Sanskrit:
  • nīla­giryanila­vega

“The Power of a Blue Mountain of Wind,” the name of a precious horse of a cakravartin in the distant past.

Located in 1 passage in the translation:

  • 43.­244
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.­791

Padma­śrī­garbha­saṃbhavā

Wylie:
  • pad mo dpal gyi snying po ’byung ba
  • pad+mo’i dpal dam pa ’byung ba
Tibetan:
  • པད་མོ་དཔལ་གྱི་སྙིང་པོ་འབྱུང་བ།
  • པདྨོའི་དཔལ་དམ་པ་འབྱུང་བ།
Sanskrit:
  • padma­śrī­garbha­saṃbhavā

A queen in another world in the distant past.

Located in 2 passages in the translation:

  • 43.­66
  • 43.­255
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.­802

parinirvāṇa

Wylie:
  • yongs su mya ngan las ’das pa
Tibetan:
  • ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • parinirvāṇa

The passing away of a buddha as the cessation of rebirth.

Located in 4 passages in the translation:

  • 41.­84
  • 43.­51
  • 43.­260
  • 43.­303
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.­822

Prabhāsa­vairocana

Wylie:
  • ’od rnam par snang ba
Tibetan:
  • འོད་རྣམ་པར་སྣང་བ།
Sanskrit:
  • prabhāsa­vairocana

A vast family of world realms that contains our Sahā universe of a thousand million worlds.

Located in 4 passages in the translation:

  • 43.­56-58
  • g.­637
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.­825

Prabhūta­ghana­skandha

Wylie:
  • nor kyi phung po mang po
Tibetan:
  • ནོར་ཀྱི་ཕུང་པོ་མང་པོ།
Sanskrit:
  • prabhūta­ghana­skandha

“Great mass of wealth.” A precious householder of a cakravartin in the distant past.

Located in 1 passage in the translation:

  • 43.­244
g.­834

Pralambabāhu

Wylie:
  • phyag rab tu brkyang pa
Tibetan:
  • ཕྱག་རབ་ཏུ་བརྐྱང་པ།
Sanskrit:
  • pralambabāhu

A buddha in the distant past in both chapter 22 and chapter 43.

Located in 6 passages in the translation:

  • i.­87
  • 22.­28-29
  • 22.­31-32
  • 43.­274
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.­839

Praśama­gandha­sunābha

Wylie:
  • rab tu zhi ba’i spos kyi gtsug bzang po
Tibetan:
  • རབ་ཏུ་ཞི་བའི་སྤོས་ཀྱི་གཙུག་བཟང་པོ།
Sanskrit:
  • praśama­gandha­sunābha

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­268
g.­841

Prasannagātra

Wylie:
  • sku shin tu dang ba
Tibetan:
  • སྐུ་ཤིན་ཏུ་དང་བ།
Sanskrit:
  • prasannagātra

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­260
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.­849

Pratihatavega

Wylie:
  • shugs la thogs pa med pa
Tibetan:
  • ཤུགས་ལ་ཐོགས་པ་མེད་པ།
Sanskrit:
  • pratihatavega

“Unimpeded Power.” The name of a cakravartin’s precious wheel.

Located in 1 passage in the translation:

  • 43.­244
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.­865

Puṇya­pradīpa­dhvaja

Wylie:
  • bsod nams sgron ma’i rgyal mtshan
Tibetan:
  • བསོད་ནམས་སྒྲོན་མའི་རྒྱལ་མཚན།
Sanskrit:
  • puṇya­pradīpa­dhvaja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­265
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.­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.­873

Pūrva­praṇidhi­nirmāṇa­candra

Wylie:
  • sngon gyi smon lam gyi ’phrul pa’i zla ba
Tibetan:
  • སྔོན་གྱི་སྨོན་ལམ་གྱི་འཕྲུལ་པའི་ཟླ་བ།
Sanskrit:
  • pūrva­praṇidhi­nirmāṇa­candra

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­274
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.­885

Raśmi­candrorṇa­megha

Wylie:
  • ’od gzer zla ba mdzod spu’i sprin
Tibetan:
  • འོད་གཟེར་ཟླ་བ་མཛོད་སྤུའི་སྤྲིན།
Sanskrit:
  • raśmi­candrorṇa­megha

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­270
g.­892

Ratiprabhā

Wylie:
  • dga’ ba’i ’od
Tibetan:
  • དགའ་བའི་འོད།
Sanskrit:
  • ratiprabhā

A goddess in another world in the distant past who informs a courtesan’s daughter of the presence of a buddha.

Located in 1 passage in the translation:

  • 43.­202
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.­896

Ratna­candra­dhvaja

Wylie:
  • rin chen zla ba’i rgyal mtshan
Tibetan:
  • རིན་ཆེན་ཟླ་བའི་རྒྱལ་མཚན།
Sanskrit:
  • ratna­candra­dhvaja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­272
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.­904

Ratnāgra­prabha­tejas

Wylie:
  • rin chen mchog gi ’od kyi gzi brjid
Tibetan:
  • རིན་ཆེན་མཆོག་གི་འོད་ཀྱི་གཟི་བརྗིད།
Sanskrit:
  • ratnāgra­prabha­tejas

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­272
g.­907

Ratna­kusuma­prabha

Wylie:
  • rin po che’i me tog gi ’od
Tibetan:
  • རིན་པོ་ཆེའི་མེ་ཏོག་གི་འོད།
Sanskrit:
  • ratna­kusuma­prabha

A buddha of the present time in a world realm in the eastern directions, who had been King Dhanapati in the distant past.

Located in 2 passages in the translation:

  • 43.­253-254
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.­917

Ratna­padma­praphullita­gātra

Wylie:
  • sku rin po che’i pad mo shin tu rgyas pa
Tibetan:
  • སྐུ་རིན་པོ་ཆེའི་པད་མོ་ཤིན་ཏུ་རྒྱས་པ།
Sanskrit:
  • ratna­padma­praphullita­gātra

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­265
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.­926

Ratnārciḥ­parvata­śrī­tejorāja

Wylie:
  • rin chen ’od ’phro ba’i ri bo dpal gyi gzi brjid rgyal po
Tibetan:
  • རིན་ཆེན་འོད་འཕྲོ་བའི་རི་བོ་དཔལ་གྱི་གཟི་བརྗིད་རྒྱལ་པོ།
Sanskrit:
  • ratnārciḥ­parvata­śrī­tejorāja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­271
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.­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.­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.­975

sal

Wylie:
  • sA la
Tibetan:
  • སཱ་ལ།
Sanskrit:
  • śāla

Shorea robusta. The dominant tree in the forests where it occurs.

Located in 6 passages in the translation:

  • 37.­101
  • 42.­56
  • 43.­143
  • n.­288
  • n.­1481
  • g.­1466
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.­980

Samādhi­mervabhyudgata­jñāna

Wylie:
  • ting nge ’dzin gyi ri rab mngon par ’phags pa’i ye shes
Tibetan:
  • ཏིང་ངེ་འཛིན་གྱི་རི་རབ་མངོན་པར་འཕགས་པའི་ཡེ་ཤེས།
Sanskrit:
  • samādhi­mervabhyudgata­jñāna

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­271
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.­995

Samanta­jñāna­caryāvilamba

Wylie:
  • ye shes kyi spyod pa kun tu thogs pa med pa
Tibetan:
  • ཡེ་ཤེས་ཀྱི་སྤྱོད་པ་ཀུན་ཏུ་ཐོགས་པ་མེད་པ།
Sanskrit:
  • samanta­jñāna­caryāvilamba

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­273
g.­997

Samanta­jñānāloka­vikrama­siṃha

Wylie:
  • ye shes snang bas rnam par gnon pa’i seng ge
Tibetan:
  • ཡེ་ཤེས་སྣང་བས་རྣམ་པར་གནོན་པའི་སེང་གེ
Sanskrit:
  • samanta­jñānāloka­vikrama­siṃha

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­267
g.­1009

Samantānuravita­śānta­nirghoṣa

Wylie:
  • zhi ba’i dbyangs kun tu bsgrags pa
Tibetan:
  • ཞི་བའི་དབྱངས་ཀུན་ཏུ་བསྒྲགས་པ།
Sanskrit:
  • samantānuravita­śānta­nirghoṣa

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­268
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.­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.­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.­1033

Samanta­vairocana­candra

Wylie:
  • kun tu rnam par snang ba’i zla ba
Tibetan:
  • ཀུན་ཏུ་རྣམ་པར་སྣང་བའི་ཟླ་བ།
Sanskrit:
  • samanta­vairocana­candra

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­266
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.­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.­1038

Samanta­vilokita­jñāna

Wylie:
  • kun tu rnam par gzigs pa’i ye shes
Tibetan:
  • ཀུན་ཏུ་རྣམ་པར་གཟིགས་པའི་ཡེ་ཤེས།
Sanskrit:
  • samanta­vilokita­jñāna

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­263
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.­1050

Saṃcālitā

Wylie:
  • shin tu sbyangs
Tibetan:
  • ཤིན་ཏུ་སྦྱངས།
Sanskrit:
  • saṃcālitā

The daughter of a courtesan in another world in the distant past. A previous life of Gopā. The name as given in verse. In prose she is called Sucalita­rati­prabhāsa­śrī.

Located in 2 passages in the translation:

  • 43.­316
  • g.­1227
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.­1061

samyak­saṃbuddha

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

“A perfect buddha.” A buddha who teaches the Dharma, as opposed to a pratyeka­buddha, who does not teach.

Located in 36 passages in the translation:

  • 8.­18-28
  • 10.­24
  • 18.­14
  • 22.­28
  • 22.­32
  • 28.­15
  • 33.­10
  • 34.­70
  • 36.­142
  • 37.­78
  • 40.­10
  • 40.­158
  • 41.­42-43
  • 41.­62
  • 41.­71
  • 42.­92
  • 43.­114
  • 43.­220
  • 43.­232
  • 43.­278
  • 44.­64
  • 44.­75
  • 45.­10
  • 54.­318
  • 56.­7
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.­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.­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.­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.­1124

Sarvārtha­siddha

Wylie:
  • don thams cad grub pa
Tibetan:
  • དོན་ཐམས་ཅད་གྲུབ་པ།
Sanskrit:
  • sarvārtha­siddha

The personal name of Śākyamuni, which also has the shorter form Siddhārtha.

Located in 2 passages in the translation:

  • 43.­296
  • g.­1157
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.­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.­1143

Sarva­vaśita­kāya­pratibhāsa

Wylie:
  • thams cad la dbang ba’i lus rab tu snang ba
Tibetan:
  • ཐམས་ཅད་ལ་དབང་བའི་ལུས་རབ་ཏུ་སྣང་བ།
Sanskrit:
  • *sarva­vaśita­kāya­pratibhāsa

A bodhimaṇḍa in a world realm in the eastern direction. The Sanskrit is a reconstruction from the Tibetan. The Chinese and Sanskrit each have a different version of the name. See n.­1828.

Located in 1 passage in the translation:

  • 43.­253
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.­1149

Sattva­gagana­citta­pratibhāsa­bimba

Wylie:
  • sems can nam mkha’i sems snang ba’i gzugs
Tibetan:
  • སེམས་ཅན་ནམ་མཁའི་སེམས་སྣང་བའི་གཟུགས།
Sanskrit:
  • sattva­gagana­citta­pratibhāsa­bimba

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­267
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.­1154

seven jewels

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

When associated with the seven heavenly bodies, and therefore the seven days of the week, they are ruby for the sun, moonstone or pearl for the moon, coral for Mars, emerald for Mercury, yellow sapphire for Jupiter, diamond for Venus, and blue sapphire for Saturn. There are variant lists not associated with the heavenly bodies but retaining the number seven, which include gold, silver, and so on. In association with a cakravartin the seven jewels can refer, according to the Abhidharma, to his magical wheel, elephant, horse, wish-fulfilling jewel, queen, minister, and leading householder. In the Tibetan maṇḍala offering practice, the householder is replaced by a general.

Located in 8 passages in the translation:

  • 5.­7
  • 9.­17
  • 34.­65
  • 36.­77
  • 37.­41
  • 37.­81
  • 43.­245
  • n.­536
g.­1155

seven precious materials

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

Listed in this sūtra as gold, silver, beryl, crystal, red pearls, emeralds, and white coral.

Definition from the 84000 Glossary of Terms:

The set of seven precious materials or substances includes a range of precious metals and gems, but their exact list varies. The set often consists of gold, silver, beryl, crystal, red pearls, emeralds, and white coral, but may also contain lapis lazuli, ruby, sapphire, chrysoberyl, diamonds, etc. The term is frequently used in the sūtras to exemplify preciousness, wealth, and beauty, and can describe treasures, offering materials, or the features of architectural structures such as stūpas, palaces, thrones, etc. The set is also used to describe the beauty and prosperity of buddha realms and the realms of the gods.

In other contexts, the term saptaratna can also refer to the seven precious possessions of a cakravartin or to a set of seven precious moral qualities.

Located in 10 passages in the translation:

  • 17.­4
  • 20.­23
  • 21.­4-6
  • 21.­10
  • 27.­3
  • 43.­64
  • n.­292
  • g.­1531
g.­1156

seven prominences

Wylie:
  • bdun shin tu mtho ba
Tibetan:
  • བདུན་ཤིན་ཏུ་མཐོ་བ།
Sanskrit:
  • saptotsada

One of the thirty-two signs of a great beings, this refers to the two feet, two hands, two shoulders, and the nape of the neck. See 43.­75.

Located in 3 passages in the translation:

  • 14.­3
  • 20.­5
  • 43.­75
g.­1157

Siddhārtha

Wylie:
  • don grub
Tibetan:
  • དོན་གྲུབ།
Sanskrit:
  • siddhārtha

The Buddha Śākyamuni’s personal name, which is also given in its longer form: Sarvārtha­siddha.

Located in 2 passages in the translation:

  • 44.­45
  • g.­1124
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.­1168

Siṃha­vijṛmbhita­prabha

Wylie:
  • seng ge rnam par bsgyings pa’i ’od
Tibetan:
  • སེང་གེ་རྣམ་པར་བསྒྱིངས་པའི་འོད།
Sanskrit:
  • siṃha­vijṛmbhita­prabha

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­264
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.­1186

son of the buddhas

Wylie:
  • sangs rgyas sras po
Tibetan:
  • སངས་རྒྱས་སྲས་པོ།
Sanskrit:
  • buddhaputra

A synonym for bodhisattva.

Located in 9 passages in the translation:

  • 30.­21
  • 30.­37
  • 40.­26
  • 43.­200
  • 43.­314
  • 54.­88
  • 54.­151
  • 54.­158
  • n.­2208
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.­1207

Śrītejas

Wylie:
  • dpal gyi gzi brjid
Tibetan:
  • དཔལ་གྱི་གཟི་བརྗིད།
Sanskrit:
  • śrītejas

A king in the distant past.

Located in 1 passage in the translation:

  • 43.­303
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.­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.­1227

Sucalita­rati­prabhāsa­śrī

Wylie:
  • dga’ ba’i ’od kyi dpal shin tu sbyangs pa
Tibetan:
  • དགའ་བའི་འོད་ཀྱི་དཔལ་ཤིན་ཏུ་སྦྱངས་པ།
Sanskrit:
  • sucalita­rati­prabhāsa­śrī

The daughter of a courtesan in another world in the distant past, a previous life of Gopā. In verse she is called Saṃcālitā.

Located in 18 passages in the translation:

  • 43.­110
  • 43.­112
  • 43.­116
  • 43.­127
  • 43.­140
  • 43.­174
  • 43.­178
  • 43.­189-190
  • 43.­205
  • 43.­218
  • 43.­222
  • 43.­230-231
  • 43.­233
  • 43.­244
  • 43.­257
  • g.­1050
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.­1232

Sudarśanā

Wylie:
  • lta na mdzes pa
Tibetan:
  • ལྟ་ན་མཛེས་པ།
Sanskrit:
  • sudarśanā

A courtesan in another world in the distant past.

Located in 7 passages in the translation:

  • 43.­110
  • 43.­113
  • 43.­140
  • 43.­174
  • 43.­207
  • 43.­256
  • 43.­316
g.­1235

Śuddhāvāsa

Wylie:
  • gtsang ma’i ris
  • gnas gtsang ma
Tibetan:
  • གཙང་མའི་རིས།
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

The five highest of the paradises that constitute the realm of form, which are above the paradises of the realm of desire in which our world is situated. Also translated as gtsang ris.

Located in 11 passages in the translation:

  • 5.­7
  • 6.­12
  • 14.­4
  • 27.­11
  • 36.­18
  • 40.­89
  • g.­41
  • g.­149
  • g.­166
  • g.­1233
  • g.­1242
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.­1239

Sudharma­megha­prabhā

Wylie:
  • chos bzang sprin ’od
Tibetan:
  • ཆོས་བཟང་སྤྲིན་འོད།
Sanskrit:
  • sudharma­megha­prabhā

The bodhimaṇḍa of the Buddha Sūrya­gātra­pravara in another world in the distant past, as given in verse. In prose it is called Dharma­meghodgata­prabhā.

Located in 3 passages in the translation:

  • 43.­200
  • g.­356
  • g.­402
g.­1241

Sudṛḍha­jñāna­raśmi­jāla­bimba­skandha

Wylie:
  • ye shes rab tu brtan pa’i ’od gzer gyi dra ba’i gzugs kyi phung po
Tibetan:
  • ཡེ་ཤེས་རབ་ཏུ་བརྟན་པའི་འོད་གཟེར་གྱི་དྲ་བའི་གཟུགས་ཀྱི་ཕུང་པོ།
Sanskrit:
  • sudṛḍha­jñāna­raśmi­jāla­bimba­skandha

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­268
g.­1242

Sudṛśa

Wylie:
  • gya nom snang ba
Tibetan:
  • གྱ་ནོམ་སྣང་བ།
Sanskrit:
  • sudṛśa

The third highest of the five Śuddhāvāsa paradises, the highest paradises in the form realm.

Located in 2 passages in the translation:

  • 36.­18
  • g.­3
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.­1259

Sunetrā

Wylie:
  • mig mdzes
Tibetan:
  • མིག་མཛེས།
Sanskrit:
  • sunetrā

A mother-in-law of Śākyamuni, the mother of Gopā, one of Śākyamuni’s wives.

Located in 1 passage in the translation:

  • 43.­256
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.­1267

Suparipūrṇa­jñāna­mukhaktra

Wylie:
  • ye shes kyi zhal shin tu rgyas pa
Tibetan:
  • ཡེ་ཤེས་ཀྱི་ཞལ་ཤིན་ཏུ་རྒྱས་པ།
Sanskrit:
  • suparipūrṇa­jñāna­mukhaktra

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­270
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.­1278

Suraśmi

Wylie:
  • ’od gzer bzang po
Tibetan:
  • འོད་གཟེར་བཟང་པོ།
Sanskrit:
  • suraśmi

A prince in another world in the distant past. Also known as Suraśmiketu.

Located in 4 passages in the translation:

  • 43.­306
  • 43.­309
  • 43.­312
  • g.­1279
g.­1279

Suraśmiketu

Wylie:
  • ’od gzer bzang dpal
Tibetan:
  • འོད་གཟེར་བཟང་དཔལ།
Sanskrit:
  • suraśmiketu

A prince in another world in the distant past. Also known as Suraśmi.

Located in 3 passages in the translation:

  • i.­108
  • 43.­314
  • g.­1278
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.­1284

Sūrya­gātra­pravara

Wylie:
  • sku nyi ma dam pa
Tibetan:
  • སྐུ་ཉི་མ་དམ་པ།
Sanskrit:
  • sūrya­gātra­pravara

A buddha in another world in the distant past.

Located in 22 passages in the translation:

  • 43.­114-115
  • 43.­201
  • 43.­205
  • 43.­218-220
  • 43.­223
  • 43.­231-232
  • 43.­236-237
  • 43.­243
  • 43.­250-252
  • 43.­259-260
  • 43.­318
  • g.­356
  • g.­402
  • g.­1239
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.­1300

Suvighuṣṭa­kīrti

Wylie:
  • legs pa snyan grags
Tibetan:
  • ལེགས་པ་སྙན་གྲགས།
Sanskrit:
  • suvighuṣṭa­kīrti

A head merchant, the father of a previous life of Gopā.

Located in 1 passage in the translation:

  • 43.­311
g.­1302

Suvilokita­jñāna­ketu

Wylie:
  • shin tu rnam par gzigs pa’i ye shes dpal
Tibetan:
  • ཤིན་ཏུ་རྣམ་པར་གཟིགས་པའི་ཡེ་ཤེས་དཔལ།
Sanskrit:
  • suvilokita­jñāna­ketu

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­262
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.­1307

Suviśuddha­jñāna­kusumāvabhāsa

Wylie:
  • ye shes shin tu rnam par dag pa’i me tog snang ba
Tibetan:
  • ཡེ་ཤེས་ཤིན་ཏུ་རྣམ་པར་དག་པའི་མེ་ཏོག་སྣང་བ།
Sanskrit:
  • suviśuddha­jñāna­kusumāvabhāsa

A buddha in the distant past

Located in 1 passage in the translation:

  • 43.­270
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.­1322

Tejodhipati

Wylie:
  • gzi brjid kyi dbang po
Tibetan:
  • གཟི་བརྗིད་ཀྱི་དབང་པོ།
Sanskrit:
  • tejodhipati

A prince in another world in the distant past.

Located in 37 passages in the translation:

  • i.­108
  • 43.­66-67
  • 43.­75
  • 43.­77
  • 43.­99
  • 43.­101
  • 43.­111-113
  • 43.­116
  • 43.­127
  • 43.­140
  • 43.­174
  • 43.­178
  • 43.­189-190
  • 43.­203
  • 43.­205-207
  • 43.­218
  • 43.­220-221
  • 43.­223-224
  • 43.­231
  • 43.­233
  • 43.­235
  • 43.­244
  • 43.­251-253
  • 43.­255
  • 43.­258-259
  • 43.­317
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.­1330

thoroughbred stallion

Wylie:
  • rta cang shes
Tibetan:
  • རྟ་ཅང་ཤེས།
Sanskrit:
  • ājāneyāśva

The Sanskrit word ājāneya was primarily used for thoroughbred horses. The compound joins the term with aśva (“horse”). An etymology as “all-knowing” is the basis for the Tibetan translation. In other contexts it was also used as a term of respect, often paired with “great elephant” in a description of realized beings.

Located in 3 passages in the translation:

  • 43.­102
  • 53.­26
  • 54.­210
g.­1331

three lower existences

Wylie:
  • ngan song gsum
Tibetan:
  • ངན་སོང་གསུམ།
Sanskrit:
  • apāyatraya

The animal, preta, and hell realms.

Located in 3 passages in the translation:

  • 7.­7
  • 17.­12
  • 43.­10
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.­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.­1345

Tryadhva­pratibhāsa­maṇi­rāja­saṃbhavā

Wylie:
  • dus gsum rab tu snang ba’i rin po che’i rgyal po yongs su ’byung ba’i dbyings
Tibetan:
  • དུས་གསུམ་རབ་ཏུ་སྣང་བའི་རིན་པོ་ཆེའི་རྒྱལ་པོ་ཡོངས་སུ་འབྱུང་བའི་དབྱིངས།
Sanskrit:
  • tryadhva­pratibhāsa­maṇi­rāja­saṃbhavā

A group of world realms in the eastern direction.

Located in 1 passage in the translation:

  • 43.­253
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.­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.­1393

Vairocana­śrī­garbha­rāja

Wylie:
  • rnam par snang mdzad dpal gyi snying po’i rgyal po
Tibetan:
  • རྣམ་པར་སྣང་མཛད་དཔལ་གྱི་སྙིང་པོའི་རྒྱལ་པོ།
Sanskrit:
  • vairocana­śrī­garbha­rāja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­275
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.­1401

Vaiśravaṇa

Wylie:
  • ngal bso po
Tibetan:
  • ངལ་བསོ་པོ།
Sanskrit:
  • vaiśravaṇa

As one of the Four Mahārājas, he is the lord of the northern region of the world and the northern continent, though in early Buddhism he is the lord of the far north of India and beyond. He is also the lord of the yakṣas and a lord of wealth. Translated in other sūtras as rnam thos kyi bu and mchog gi gzugs.

Located in 6 passages in the translation:

  • 27.­19
  • 36.­24
  • 41.­95
  • 53.­31
  • 54.­210
  • g.­683
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.­1419

Vajra­ratna­giri­tejas

Wylie:
  • rdo rje rin po che’i ri’i gzi brjid
Tibetan:
  • རྡོ་རྗེ་རིན་པོ་ཆེའི་རིའི་གཟི་བརྗིད།
Sanskrit:
  • vajra­ratna­giri­tejas

“The Magnificence of a Mountain of Precious Diamonds.” The precious elephant of a cakravartin in the past.

Located in 1 passage in the translation:

  • 43.­244
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.­1465

Vicitra­raśmi­jvalana­candra

Wylie:
  • ’od gzer sna tshogs ’bar ba’i zla ba
Tibetan:
  • འོད་གཟེར་སྣ་ཚོགས་འབར་བའི་ཟླ་བ།
Sanskrit:
  • vicitra­raśmi­jvalana­candra

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­261
g.­1472

vihāra

Wylie:
  • gtsug lag khang
Tibetan:
  • གཙུག་ལག་ཁང་།
Sanskrit:
  • vihāra

Either a temple or monastery. In Buddhism it was originally a residence used during the monsoon for the otherwise wandering bhikṣus.

Located in 5 passages in the translation:

  • 27.­44
  • 43.­222
  • 43.­248-249
  • n.­1289
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.­1486

Vimala­śrī­megha

Wylie:
  • ye shes dri ma med pa phun sum tshogs pa’i sprin
Tibetan:
  • ཡེ་ཤེས་དྲི་མ་མེད་པ་ཕུན་སུམ་ཚོགས་པའི་སྤྲིན།
Sanskrit:
  • vimala­śrī­megha

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­263
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.­1499

Vipula­dharmādhimukti­saṃbhava­tejas

Wylie:
  • chos rgya chen po la mos pa yang dag par ’byung ba’i gzi brjid
Tibetan:
  • ཆོས་རྒྱ་ཆེན་པོ་ལ་མོས་པ་ཡང་དག་པར་འབྱུང་བའི་གཟི་བརྗིད།
Sanskrit:
  • vipula­dharmādhimukti­saṃbhava­tejas

A buddha in the distant past; the name as given in the prose passages. In verse he is called Adhimuktitejas.

Located in 3 passages in the translation:

  • 43.­278
  • 43.­282
  • g.­25
g.­1500

Vipula­guṇa­jyotiḥprabha

Wylie:
  • yon tan rgya chen po gzi brjid kyi ’od
Tibetan:
  • ཡོན་ཏན་རྒྱ་ཆེན་པོ་གཟི་བརྗིད་ཀྱི་འོད།
Sanskrit:
  • vipula­guṇa­jyotiḥprabha

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­271
g.­1502

Vipula­mahā­jñāna­raśmi­rāja

Wylie:
  • ye shes chen po’i ’od gzer shin tu yangs pa’i rgyal po
Tibetan:
  • ཡེ་ཤེས་ཆེན་པོའི་འོད་གཟེར་ཤིན་ཏུ་ཡངས་པའི་རྒྱལ་པོ།
Sanskrit:
  • vipula­mahā­jñāna­raśmi­rāja

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­262
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.­1510

Virūḍhaka

Wylie:
  • ’phags skyes po
Tibetan:
  • འཕགས་སྐྱེས་པོ།
Sanskrit:
  • virūḍhaka

One of the Four Mahārājas, he is the guardian of the southern direction and the lord of the kumbhāṇḍas.

Located in 2 passages in the translation:

  • 36.­23
  • g.­683
g.­1511

Virūpākṣa

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

One of the Four Mahārājas, he is the guardian of the western direction and traditionally the lord of the nāgas.

Located in 2 passages in the translation:

  • 36.­24
  • g.­683
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.­1529

Vyūhasa

Wylie:
  • rnam brgyan
Tibetan:
  • རྣམ་བརྒྱན།
Sanskrit:
  • vyūhasa

A kalpa in the distant past.

Located in 1 passage in the translation:

  • 43.­301
g.­1531

white coral

Wylie:
  • mu sa ra gal pa
Tibetan:
  • མུ་ས་ར་གལ་པ།
Sanskrit:
  • musalagalva

In other translations, this is translated into Tibetan as spug. White coral is fossilized coral that has undergone transformation under millions of years of underwater pressure. The Tibetan tradition describes it being formed from ice over a long period of time. It appears in one version of the list of the seven precious materials. It can also refer to tridacna (Tridacnidae) shell, which is also presently called musaragalva. Attempts to identify musalagalva have included sapphire, cat’s eye, red coral, conch, and amber.

Located in 9 passages in the translation:

  • 3.­31-32
  • 9.­18
  • 18.­4
  • 20.­23
  • 21.­4
  • 32.­7
  • 47.­25
  • g.­1155
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.­1538

yāna

Wylie:
  • theg pa
Tibetan:
  • ཐེག་པ།
Sanskrit:
  • yāna

A “way of going,” which primarily means a path or a way. It can also mean a conveyance or carriage; this definition is represented in commentarial literature by the Tibetan translation as “carrier,” and therefore it is also translated into English as “vehicle.”

Located in 30 passages in the translation:

  • i.­9
  • 2.­56
  • 3.­23
  • 8.­12
  • 9.­45
  • 37.­70
  • 38.­7
  • 39.­7
  • 39.­12
  • 39.­24
  • 40.­4
  • 40.­49
  • 40.­99
  • 40.­175
  • 42.­67
  • 43.­234
  • 43.­240
  • 43.­287
  • 54.­13
  • 54.­199
  • 56.­107
  • n.­13
  • n.­980
  • n.­1390
  • n.­1453
  • n.­1965
  • n.­2211
  • n.­2227
  • g.­203
  • g.­851
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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    84000. The Stem Array (Gaṇḍa­vyūha, sdong pos brgyan pa, Toh 44-45). Translated by Peter Alan Roberts and team. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh44-45/UT22084-037-007-chapter-43.Copy
    84000. The Stem Array (Gaṇḍa­vyūha, sdong pos brgyan pa, Toh 44-45). Translated by Peter Alan Roberts and team, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh44-45/UT22084-037-007-chapter-43.Copy
    84000. (2025) The Stem Array (Gaṇḍa­vyūha, sdong pos brgyan pa, Toh 44-45). (Peter Alan Roberts and team, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh44-45/UT22084-037-007-chapter-43.Copy

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