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  • Toh 44-45

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སྡོང་པོས་བརྒྱན་པ།

The Stem Array
Maitreya

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.


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]

54.­2

He looked upon the body he had attained at that present time as the basis for illness, death, and misery, as a treasure that comes together and comes apart, and as the cause and condition for dedication to the practice of bodhisattva conduct until the last future kalpa; for dedication to ripening beings and possessing1978 the Dharma of the buddhas; for dedication to seeing the tathāgatas, going to all realms, venerating all dharmabhāṇakas, and acquiring the teachings of all the tathāgatas; for help in the search for all Dharmas; for dedication to seeing all kalyāṇamitras and gathering all the Dharma of the buddhas; and for bodhisattva prayers and a body of wisdom.1979 Thus he increased the inconceivable power and force of his roots of merit.

54.­3

With such a motivation, such thoughts, and such fundamental dedication, with the faith that is created by the belief of all bodhisattvas, with the regard that is created by the aspirations of all bodhisattvas, with the respect that is created by the higher motivation of all bodhisattvas, with the reverence that is created by the power of the belief of all bodhisattvas, with the strength of the power of belief that is created by the aspiration to buddhas1980 by all bodhisattvas, with the mind’s belief that comes forth from the veneration of all bodhisattvas, with the accumulation of roots of merit that arise from the faith of all bodhisattvas, [F.290.a] with the different kinds of offerings that are created from all the activities of all the bodhisattvas, with the body having the hands placed together in homage in the same way as that of all bodhisattvas, looking with the different kinds of vision of the bodies of all beings, with the equality of the Dharma of all who are designated as bodhisattvas for all who are designated as beings, with countless designated bodies bowing and paying homage that come from the miraculous manifestations through the prayers of all bodhisattvas,1981 with the accomplishment of the display of recited praises that come from the aspects of the voices of all bodhisattvas, filled with the blessing of all the bodhisattvas in the past and present,1982 with the direct perception of the residence of the tathāgatas, with the all-pervading enlightenment miraculously manifested by the tathāgatas and bodhisattvas, following the bodies of all bodhisattvas pervading nothing greater than a single hair, with the perception illuminated by the higher cognition that conceives of the pure path of vision of all bodhisattvas, with the mental āyatana that follows all the different networks of the directions, with the strength that accomplishes the prayer that pervades all the different surfaces in the realm of phenomena, with the gateways for entering all the Dharma pervading everywhere to the ends of the realm of space, continuously and with no difference in the three times, with the strength of entering faith and aspiration, and with the illumination of the instructions of the kalyāṇamitras spreading into the directions reaching the shore of the ocean of realms, [F.290.b] Sudhana, the head merchant’s son, in that way, with a mind following such a perception of respect, veneration, offering, praise, homage, the blessing of seeing, and prayer, with the eyes of wisdom that comprehended such a level of the immeasurable field of activity of wisdom, prostrated himself at the door of the great kūṭāgāra called Vairocana­vyūhālaṃkāra­garbha.

54.­4

In that way, for a moment he examined that kind of accomplishment and, through the power of accomplishment through the higher motivation and prayer that arise from aspiration and faith, was empowered to continuously be at the feet of all the tathāgatas.

54.­5

In the same way, he was empowered to be directly before all bodhisattvas, before the locations of all kalyāṇamitras, before all the caityas of the tathāgatas, before all the statues of the tathāgatas, before all the palaces of the buddhas and bodhisattvas, before all the locations of the precious Dharma, and before the locations and caityas of all śrāvakas and pratyeka­buddhas. He was continuously and directly present in all the gatherings of beings up to the gatherings of the āryas, in the places of offering, and before gurus and parents, through the way of undifferentiated wisdom bodies going everywhere with empowered perception and empowered by the mental activity of wisdom.

54.­6

Just as there were those perceptions at the door of the great Vairocana­vyūhālaṃkāra­garbha kūṭāgāra, which have just been described, he was empowered in the same way to bow down and pay homage throughout the entire realm of phenomena. He was thus empowered continuously, throughout the future, by sameness with the extent of the measureless realm of space, [F.291.a] by sameness with the realm of phenomena without obscuration, by sameness with reaching the limits of existences, by sameness with the nonconceptual true nature,1983 by sameness with the pervasion of shadow-like knowledge and perceptions, by sameness with dream-like analysis, by sameness with reflection-like perception of all worlds and beings, by sameness with echo-like origination from causes and conditions, by sameness with birthlessness, by sameness with origination and destruction,1984 and by sameness with causes and conditions that have the same nature as nonexistence, so that he was aspiring to ripening that occurs in accordance with karma; aspiring to results that occur in accordance with causes; aspiring to all activities that arise in accordance with accumulations; aspiring to the arising of all tathāgatas, which occurs in accordance with faith; aspiring to the emanation of offerings to all buddhas, which occurs in accordance with aspiration; aspiring to the miraculous manifestations of all tathāgatas, which occur according to veneration; aspiring to the nature of all the buddhas, which occurs in accordance with the accumulation of roots of merit; aspiring to the accomplishment of displays, which occurs in accordance with method and wisdom; aspiring to the Dharmas of all buddhas, which occur according to prayer; aspiring to all bodhisattva conduct and its all-pervasive display of the accomplishment of the entire realm of phenomena as the field of perception of omniscience, which occur according to prayers of dedication,1985 and with the wisdom of prayers of dedication, which is free from the conception of nothingness;1986 with the wisdom of birthlessness, which is free from the conception of eternality;1987 [F.291.b] with the wisdom of entry into correct conduct and the accumulation of causes, which is free from false views concerning causes and actions;1988 with the nonerroneous1989 wisdom that is free from erroneous views; with the wisdom of nondependence, which is free from the view of independence; with the wisdom that understands dependence, which is free from the view of the concept of self and other; with the wisdom that enters the realm of phenomena that has no center or edge, which is free from the view that fixates on extremes; with the wisdom that accomplishes similarity to reflections,1990 which is free from the view of the transference of skandhas; with the wisdom of there being neither creation nor cessation, which is free from the view of birth and destruction;1991 with the wisdom of the birthlessness of1992 emptiness, which is free of all views; with the strength of the wisdom that accomplishes prayers,1993 which has the realization of the nature of phenomena as being devoid of independent existence; with the wisdom that has the gateway to the apex of the absence of characteristics, which is devoid of all characteristics; through the indestructible nature of phenomena that seedlings come from sprouts; through the nature of phenomena that a seal’s image is produced by a seal; through the nature of phenomena that a reflection comes from a visible form; through the nature of phenomena that an echo is perceived as being the same as a sound; through the nature of phenomena that analysis is perceived to be the same as a dream;1994 through the nature of phenomena that the production of actions is the same as conjured illusions; through the nature of phenomena that the world is produced by the formless mind; through the nature of phenomena that results arise in accordance with the conditions and causes that have been accumulated; through the nature of phenomena that the ripening of results occurs in accordance with the karma that has been accumulated; through the nature of phenomena of manifestations through skill in methods; through the nature of phenomena of being moistened by the sameness of that which is Dharma and that which is not Dharma; and through the perception and mentation of the attainment of such an entry into wisdom, Sudhana, the head merchant’s son, bowed down and paid homage at the door of the great Vairocana­vyūhālaṃkāra­garbha kūṭāgāra. [F.292.a]

54.­7

Then, for a long time, with his mind saturated by the inconceivable force of his roots of merit, with well-being of body and mind, he stood at the gateway of the kūṭāgāra and for a little while gazed unblinking at the Vairocana­vyūhālaṃkāra­garbha kūṭāgāra. Then with palms together in homage, he circumambulated it many hundreds of thousands of times.

54.­8

Then, with his mind inspired by that kind of perception and mentation, he said these words: “This is the dwelling of those who are present within the dwelling of emptiness, the absence of characteristics, and the absence of aspiration; of those who are present within the dwelling of the indivisibility of the realm of the Dharma; of those who are present within the dwelling of the imperceptibility of the realm of beings; of those who are present within the dwelling of the birthlessness of all phenomena; of those who are present within the dwelling of the locationlessness of all worlds; of those who are present within the dwelling of the baselessness of all beings; of those who are present within the dwelling of meditation on all locations; of those who are present within the dwelling of nondependence on any source of dependence; of those who are present within the dwelling of nonreliance on any body; of those who are present within the dwelling of the elimination of all conceptions;1995 of those who are present within the dwelling of the absence in all phenomena of a nature of their own; of those who are present within the dwelling of not conceiving any illusory thoughts, ideas, or concepts; of those who are present within the dwelling of the absence of conception, mind, and mentation; of those who are present within the dwelling of neither adopting nor rejecting any path; of those who are present within the dwelling of entering the profound perfection of wisdom; of those who are present within the dwelling of the method for pervading the realm of the Dharma through every gateway; [F.292.b] of those who are present within the dwelling of the pacification of all kleśas; of those who are present within the dwelling of the greatest wisdom that eliminates all false view, craving,1996 and pride; and of those who are present within the dwelling of delighting in the arising of all dhyānas, liberations, samādhis, samāpattis, higher cognitions, and knowledges; and this is the dwelling of those who are present within the dwelling of meditation on the field of activity of the samādhis of all bodhisattvas.

54.­9

“This is the dwelling of those who are present in the location of being present at the feet of all the buddhas.

54.­10

“This is the dwelling of those who are present in the location of entering all kalpas within one kalpa and one kalpa within all kalpas; of those who are present in the location where there is no difference between all realms and one realm or between one realm and all realms; of those who are present in the location of compliance with all Dharmas in one Dharma and with one Dharma in all Dharmas; of those who are present in the location where there is no difference between all beings and one being or between one being and all beings; of those who are present in the location where there is no duality between all buddhas and one buddha, or between one buddha and all buddhas; of those who are present in the location where they enter all times in one instant; of those who are present in the location where with a single motivation they go to all realms; of those who are present in the location where their images appear in the locations of all beings; of those who are present in the location where there is the motivation to bring benefit and happiness to all worlds; of those who are present in the location where all attainments are dependent on oneself; [F.293.a] of those who, though they have transcended all worldly locations, appear in the locations of all beings in order to ripen all beings; of those who, though they do not dwell in any realm, are present in all realms in order to make offerings to all the tathāgatas; of those are present in all buddha realms in order to perceive the displays of all buddha realms without moving from their locations; of those who though they are present at the feet of all tathāgatas are free from attachment to the concept of buddhas; of those who are present in all the locations where there is reliance on all kalyāṇamitras but there is no wisdom among beings that is equal or similar to theirs; of those who, though they are present in the dwellings of māras, are free of delighting in sensory pleasures; of those who, though they are present in the locations of entry into all conceptual identifications, have minds that have dispelled all conceptual identifications; of those who, though they possess bodies that spread throughout all beings, do not roam with the duality of self and beings; of those who, though they possess bodies that enter all world realms, do not roam through the realm of phenomena as differentiated locations; of those who, though they pray to be present in all future kalpas, do not dwell in the conceptions of long or short kalpas; and of those who, without deviating from the tip of a single hair, appear in all world realms.

54.­11

“This is the dwelling of those who dwell in the location of entering such a difficult direction of the Dharma.

54.­12

“This is the dwelling of those who dwell in profound locations, who dwell in nondual locations, [F.293.b] who dwell in locations without characteristics, who dwell in locations without negations, who dwell in locations without objects of perception, who dwell in locations without conceptual elaborations, who dwell in locations of great love and great compassion, who dwell in locations that śrāvakas and pratyeka­buddhas are unable to enter, who dwell in locations that transcend the scope of all māras, who dwell in locations that are unstained by the scope of all worlds, who dwell in the locations of the perfections of the bodhisattvas, and who dwell in the locations that correspond to the locations of all the buddhas.

54.­13

“They who dwell in the location free of all characteristics do not enter the faultlessness of the śrāvakas. They who dwell in the location of the birthlessness of all phenomena do not fall into the nature of birthlessness. They who dwell in the location of unattractiveness do not manifest the nature of freedom from desire, nor do they dwell together with the qualities of desire. They who dwell in the location of love do not have minds that follow the stains of anger. They who dwell in the location of dependent origination have no ignorance in relation to all phenomena. They who dwell in the location of the four dhyānas do not arise through the power of dhyāna. They who dwell in the location of the four immeasurables do not proceed upon the path of the realm of form, so that they may ripen all beings. They who dwell in the location of the four formless samāpattis do not proceed upon the path of the formless realm, because of their possession of great compassion. They who dwell in the location of śamatha and vipaśyanā do not manifest the liberation of their own wisdom, so as to ripen all beings. [F.294.a] They who dwell in the location of great equanimity do not abandon the realm of beings. They who dwell in the location of emptiness do not depend on views. They who dwell in the location of characteristiclessness are nevertheless dedicated to guiding beings whose conduct has characteristics. They who are free of all aspirations nevertheless have the continuous aspiration of bodhisattva conduct. They who have power over all karma and kleśas nevertheless, in order to ripen beings, appear to follow karma and kleśas. They who know death, transference, and rebirth nevertheless manifest the death, transference, and rebirth of lives. They who have turned away from the existences of beings nevertheless, in order to guide beings, proceed throughout all the existences of beings. They who dwell in love nevertheless do not dwell in attachment toward anything. They who dwell in compassion nevertheless do not dwell in the view of attachment to anything. They who dwell in rejoicing nevertheless are always unhappy to view the suffering of beings. They who dwell in equanimity nevertheless always strive for the benefit of others. They who dwell in the nine successive states of samāpatti nevertheless do not denigrate birth in the desire realm. They who dwell in nondependence on all births nevertheless do not dwell in the manifestation of the final conclusion of existence. They who dwell in the three doors to liberation nevertheless do not dwell in the attainment of the śrāvaka liberation. They who dwell in the view of the four truths of the āryas nevertheless do not dwell in the manifestation of their result. [F.294.b] They who dwell in the analysis of profound dependent origination nevertheless do not dwell in the fall into cessation. They who dwell in meditation on the eightfold path nevertheless do not dwell in the ultimate departure. They who dwell in transcendence from ordinary beings nevertheless do not dwell in the fall to the levels of the śrāvakas and pratyeka­buddhas. They who dwell in the knowledge of the grasping five skandhas nevertheless do not dwell in the fall into the ultimate cessation. They who dwell in transcendence from the paths1997 of the four māras do not dwell in the concepts of the māras. They who dwell in transcendence from the six āyatanas nevertheless do not dwell in the ultimate accomplishment. They who dwell in the true nature nevertheless do not dwell in the fall into the ultimate conclusion. They who dwell in the teaching of setting forth through all yānas nevertheless do not dwell in a lapse from the Mahāyāna. This is the dwelling of those who dwell in all such qualities.”

54.­14

Then Sudhana, the head merchant’s son, recited these verses:

54.­15
“Here is the glorious kalyāṇamitra1998 Maitreya, who is pure,1999
Has attained great compassion, is dedicated to benefiting the world,
Resides on the level of empowerment, is the senior son of the jinas,
And contemplates and resides within the range of perception of the buddhas. {1}
54.­16
“This place resembles the abode of all the unequaled
Sons of the jinas who are endowed with great renown,
Are established in the liberation of great wisdom’s range of activity,
And move without impediment through the entire realm of phenomena. {2}
54.­17
“This is the dwelling of those who have perfected the Mahāyāna, have ascended through
Their power of self-control,2000 generosity, correct conduct, patience, and diligence,
Have realized the perfection of the power of higher cognition through dhyāna,
And are established in wisdom, method, prayer, and strength. {3} [F.295.a]
54.­18
“This is the dwelling of those who meditate on all things in all existences,
Who have unimpeded understanding and vast motivation,
Who have space as their sphere of activity without location or basis,
And who pervade the three times without obscuration. {4}
54.­19
“This is the dwelling of those who have fearless wisdom,
Who comprehend the birthlessness of all phenomena,
Who realize the nature of phenomena to be the nature of space
And are like a bird in the sky, not needing a support. {5}
54.­20
“This is the dwelling of those who have peace and serenity,
Who know the nature of desire, of anger, and of ignorance‍—
That thoughts are the cause of their arising and their origin is in error‍—
And who do conceptualize and are free from desire. {6}
54.­21
“This is the dwelling of those who are skilled in wisdom and method,
Who are wise in their perception of the liberations,
The ārya path’s way of truth, the nature of dependence on the skandhas,
Dhātus, and āyatanas,2001 and who do not fall into peace. {7}
54.­22
“This is the dwelling of those who are dedicated to peace,
Who have entered the direction to unobscured wisdom,
Who conceive of the realms of jinas and have pacified all thoughts2002
And have realized that phenomena have no nature of their own. {8}
54.­23
“This is the dwelling of those who have nondependent realization,
Whose conduct has no impediment within the realm of phenomena,
Whose conduct, like the wind in the sky, is devoid of existents,
Who are devoid of any location and have a location-free conduct.2003 {9}
54.­24
“This is the dwelling of those who have love and compassion,
Who, on seeing those who have gone to the lower realms
And are experiencing suffering, illness, and unhappiness,
Bring peace to the lower realms with the light of their love. {10}
54.­25
“This is the dwelling of those who are like caravan leaders,
Who, on seeing this world as being like sightless blind travelers
Who have lost the path of the āryas on the difficult road of saṃsāra,
Lead them on the path to liberation. {11} [F.295.b]
54.­26
“This is the dwelling of those unconquerable heroes
Who, on seeing beings caught in the noose of Māra
And under the power of birth, misery, aging, and death,
Liberate them and safely take them in the direction free from fear. {12}
54.­27
“This is the dwelling of those who are like great kings of physicians,
Who, on seeing multitudes of beings sick with the kleśas,
Gather together the great herbs of the amrita of wisdom
And, developing vast compassion, liberate2004 them. {13}
54.­28
“This is the dwelling of those who are like sons of mariners,
Who, on seeing multitudes of beings suffering with no protector,
Who have fallen into the kleśas,2005 fallen into the ocean of death,2006
Rescue them onto the great ship of the good Dharma. {14}
54.­29
“This is the dwelling of those who are like sons of fishermen,2007
Who, on seeing beings wandering in the ocean of the kleśas;
Those supreme2008 beings, with the precious motivation of omniscience,
Go into the ocean of existences and bring them out. {15}
54.­30
“This is the dwelling of those who are like garuḍa princes,
Who dwell on the ground of prayer and have the sight of love and compassion,
Who look upon the dwelling places of all beings
And liberate multitudes from their locations in the ocean of existences. {16}
54.­31
“This is the dwelling of those who are like illuminators of the world,
Who, like suns and moons in the sky of the realm of phenomena,
Have a conduct that spreads light throughout the habitations of beings,
The excellent, stainless light of wisdom from the disks of prayer. {17}
54.­32
“This is the dwelling of those who are protectors of the world,
Who in order to ripen one single being will resolutely
Remain throughout millions of future kalpas
And do the same for all beings as with that one being. {18}
54.­33
“This is the dwelling of those whose motivation is as firm as a vajra,
Who will unwearyingly act with diligence to benefit beings
Throughout future kalpas in the entire extent of a realm
And will do so in all directions as they do for one realm. {19} [F.296.a]
54.­34
“This is the dwelling of those with great2009 understanding like an ocean,
Who without any bewilderment drink on one seat
From the Dharma clouds of the sugatas in the ten directions
And will never have enough even in a hundred thousand million kalpas. {20}
54.­35
“This is the dwelling of those who have an unimpeded field of activity,
Who go to countless oceans of multitudes of realms
And enter oceans of the assemblies of the lords
And make oceans of various offerings to2010 the jinas. {21}
54.­36
“This is the dwelling of those who are the source of all good qualities,
Who enter into an ocean, without end or middle, of conduct,
Resolutely immersing themselves in an ocean of prayers
And performing conduct that will benefit beings for an ocean of kalpas. {22}
54.­37
“This is the dwelling of those whose vision has no impediment,
Who enter, without becoming confused,
All realms in the tip of a single hair,
Together with all buddhas for kalpas without middle or end. {23}
54.­38
“This is the dwelling of those who have completely attained good qualities,
Who in a single instant of mind enter an ocean of kalpas
And similarly are with buddhas and beings
And established in unobscured wisdom and memory.2011 {24}
54.­39
“This is the dwelling of those who are unimpeded in enumeration,
Who can count the number of atoms in all realms,
Who know the number of drops in all rivers,
And who have accomplished that number of prayers. {25}
54.­40
“This is where enter the sons of the sugatas, endowed with memory,
Who enter the gateways of prayers, retentions, and samādhis
And who in endless kalpas practice and accomplish
The gateways to dhyānas, liberations, and prayers. {26} [F.296.b]
54.­41
“This is where dwell the various sons of the jinas,
Accomplishing many treatises with their words and meanings,
Who accomplish the arts in order to bring happiness to beings‍—
Contemplating this they dwell in this sublime place. {27}
54.­42
“Dwelling here, with higher cognition, method, and wisdom,
They reveal all the births and the deaths everywhere
Among all the existences of beings in the ten directions
With unimpeded conduct within the liberation of the way of illusions. {28}
54.­43
“Dwelling here, they manifest all their Dharma activity
From the first development of motivation to the conclusion of the good Dharma.
They pervade the entire dharmadhātu with clouds of emanations
And in the same way manifest many hundreds of miracles. {29}
54.­44
“This is the dwelling of those who have attained what is difficult,
Who with one aspect of the mind can enter realization,
Enlightenment, wisdom, understanding, and activity without middle or end,
Which would bewilder the world to hear and think of. {30}
54.­45
“This is the dwelling of those with unimpeded understanding,
Who are active throughout the unobscured realm of phenomena,
Whose field of activity is not dependent on objects of perception,
And who have the aspiration of stainless understanding. {31}
54.­46
“This is the dwelling of those unequaled ones
Whose activity is without impediment,
Without a location, dwelling in all realms,
And dwelling within nondual wisdom. {32}
54.­47
“This is the dwelling of those free of dust,
Who have realized the peace of the nature of phenomena
Being the same as that of space, without location,
And who have space as their field of activity. {33}
54.­48
“This is where dwell those with minds of compassion,
Who, seeing beings tormented by suffering,
Are dedicated to aspiring to benefit the world
And whose conduct has acquired great compassion. {34}
54.­49
“From here they clearly illuminate without impediment,
As do the disks of the sun and the moon, [F.297.a]
All the abodes of beings, so that nothing remains unilluminated,
And they free the beings from all the nooses of the māras. {35}
54.­50
“Those sons of the jinas, while dwelling here,
Are also at the feet of all the jinas.
They appear in all the realms
Throughout all endless kalpas. {36}
54.­51
“From here all the jinas pervade
All directions without exception
With clouds of emanated bodies
As numerous as those of the bodies of beings. {37}
54.­52
“Those heroes, while dwelling here,
Evaluate the fields of activity of all jinas.
Though they have this conduct for millions of kalpas,
There will never be a time when they have had enough. {38}
54.­53
“They realize here countless millions
Of samādhis in each instant.
Through entering samādhis in that way,
They reveal the scope of perception of the buddhas. {39}
54.­54
“Those with vast realization here
In each instant enter into countless kalpas,
Realms, and the names of buddhas
Throughout the entirety of innumerable kalpas. {40}
54.­55
“Those who are present here
In one instant of mind enter countless kalpas,
Manifesting according to the conceptions of beings
While being free of thoughts and conceptions. {41}
54.­56
“They remain here within samādhi
But see clearly all the three times.
They dwell within the length of each instant,
Performing conduct within the dwelling of liberation. {42}
54.­57
“They who are present here in this dwelling
Have bodies steadfastly seated cross-legged
But manifest simultaneously pervading
Everywhere throughout all realms. {43} [F.297.b]
54.­58
“Those supreme leaders who dwell here
Drink from the ocean of the Dharma of the sugatas,
Enter into the ocean of wisdom,
And attain the perfection of inexhaustible qualities. {44}
54.­59
“The bodhisattvas here are contemplating,
Without obscuration, the number of all realms,
The number of kalpas, and the number of Dharmas,
And they attain the perfection of inexhaustible qualities. {45}
54.­60
“The jinaputras who are dwelling here
Analyze within every single instant
The creation and the destruction
Of all the realms in the three times. {46}
54.­61
“The jinaputras who are dwelling here,
Practicing conduct in this location,
See with the unobstructed realization of jinaputras
The conduct and prayers of the jinas and the faculties of beings. {47}
54.­62
“They see without obscuration,
In every single atom, as many
Oceans of assemblies, realms, and beings
And kalpas as there are atoms. {48}
54.­63
“Thus, within all atoms
They observe distinctly
Every2012 assembly, realm, and kalpa
All as being like reflections. {49}
54.­64
“From here they know the nature of phenomena,
And similarly of all realms, times,
Kalpas, and complete buddhas, to arise
Without substance or a nature of their own. {50}
54.­65
“Dwelling here, they see the equality of beings,
The equality of the Dharma, and the equality of the buddhas,
And they comprehend the equality of realms and of prayers
And also the equality of the three times. {51}
54.­66
“While constantly remaining in this dwelling,
Some guide hundreds of billions of beings.
Others similarly offer to hundreds of billions of buddhas,
And others are contemplating the Dharma. {52}
54.­67
“I do not have the ability to describe the aspects
Of the scope of prayer and wisdom of their minds.
Throughout hundreds of billions of kalpas,
They possess a vast, infinite understanding. {53} [F.298.a]
54.­68
“I place my hands together and bow my body down
In reverential homage to this palace
Of those who have no inferiority, are unobscured,
And delight in the supreme field of activity. {54}
54.­69
“I pay homage while contemplating
That senior son of the Jina,
Ārya Maitreya, who has unobscured conduct
And a pure realization that is without compare.” {55}
54.­70

Then Sudhana, the head merchant’s son, having praised through these and countless other praises to the bodhisattvas who dwelled in the great kūṭāgāra called Vairocana­vyūhālaṃkāra­garbha, bowed down to them, prostrated to them, gazed reverently upon them, honored them, faced them, and made offerings to them, and he waited at the door of the great kūṭāgāra called Vairocana­vyūhālaṃkāra­garbha, hoping to see the bodhisattva mahāsattva Maitreya and delighting to meet the bodhisattva mahāsattva Maitreya.

54.­71

Then he saw the bodhisattva Maitreya coming from somewhere else outside the kūṭāgāra, with a retinue of many hundreds of thousands of beings and preceded by many lords of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. On his right was Śakra and on his left Brahmā. The lords of the world were paying homage to him, and he was encircled and preceded by many hundreds of thousands of brahmins as his family and friends. Seeing him coming to the great kūṭāgāra Vairocana­vyūhālaṃkāra­garbha, Sudhana, overjoyed, pleased, happy, and content, looking in the direction of the bodhisattva Maitreya, bowed down, prostrating with his entire body to the bodhisattva Maitreya in the distance. [F.298.b]

54.­72

Then the bodhisattva Maitreya looked upon Sudhana, the head merchant’s son, and with his right hand indicated him to his retinue and recited these verses:

54.­73
“Look upon this one who has a pure motivation,
Sudhana, the child of enduring great wealth.
Seeking the sublime bodhisattva conduct,
This wise one has come before me. {56}
54.­74
“You, who have come from love and compassion, are welcome!
You, who have a vast field of love, are welcome!
You, who have a peaceful, serene gaze, are welcome!
You have not wearied in your practice of conduct. {57}
54.­75
“Come here, you who have a pure motivation‍—you are welcome!
Come here, you who have an undaunted mind‍—you are welcome!
Come here, you who have faultless2013 faculties‍—you are welcome!
You, wise one, who do not appear wearied in conduct! {58}
54.­76
“You have come forth to analyze all phenomena.
You have been dedicated to guiding all beings.
You have become established in honoring all kalyāṇamitras.
You, who have enduring, unshakable disciplined conduct, are welcome! {59}
54.­77
“You are welcome, you who have come through the path of goodness!
You are welcome, you who are established on the path of good qualities!
You are welcome, you who follow the path of the jinas!
You, who are not wearied by any path! {60}
54.­78
“Come here, you who have the nature of good qualities‍—you are welcome!
Come here, you who are saturated by goodness‍—you are welcome!
You who have an infinite field of activity, you are perfectly welcome!
It is rare to see one such as you among all beings. {61}
54.­79
“You have a mind that sees gain and loss as equal.
You have become free of inferiority, suffering, and infamy.
Like a blue lotus you are unstained by worldly concerns.
You, whose mind is free of confusion, are welcome! {62}
54.­80
“You have a virtuous motivation free of deception and deceit.
You are an excellent vessel without pride or conceit.
You who have no anger or fury, no haughtiness or arrogance, [F.299.a]
It is excellent to see you who are a delightful sight. {63}
54.­81
“Come here, you who enter a field of conduct in all directions.
Come here, you who accomplish the treasures of the jinas.
Come here, you who increase the treasures of the jinas.
You, whose mind is never disheartened, are perfectly welcome! {64}
54.­82
“Come here, you who have the three times as your range of perception‍—you are welcome!
You who have a field of aspiration for the realm of the Dharma,
You who arise from the essence of the qualities of all buddhas,
Wise one, you who are unwearied, you are welcome! {65}
54.­83
“Come here, you who are the supreme lotus of the wisdom of Mañjuśrī.
Come here, you who cause increase through the rain from glorious clouds.
Come here, you who have been sent by all the jinaputras,
And I will reveal to you the direction without obscuration. {66}
54.­84
“Observe this one who is like a net of prayers
That inconceivably pervades the realm of phenomena,
Who has accomplished the path of bodhisattva conduct,
The one whose acts are vast, Sudhana, who has come here! {67}
54.­85
“He who seeks the field of activity of the sugatas,
Who in order to practice a conduct that is free of stains
Makes inquiries about a vast range of prayers
And has an unwearied mind, has come here! {68}
54.­86
“Just as he has been instructed by the guides of the past,
In that way he will learn from those in the future.
He has come here to ask questions concerning
The conduct of the sugatas in the present. {69}
54.­87
“He has come here with this single thought in his mind:
‘He is my kalyāṇamitra, my dharmabhāṇaka;
He will teach me the practices of all the Dharma
And will teach me the path of bodhisattva conduct.’ {70}
54.­88
“He has come here with this kind of virtuous motivation:
‘The bodhisattvas will develop my understanding.
The sons of the buddhas will make me give rise to enlightenment.
The buddhas praise these kalyāṇamitras of mine. {71}
54.­89
“ ‘They give birth to these qualities and so are like my mother.
They give me the milk of qualities and so are like my wet nurse.
They completely protect my aspects of enlightenment. [F.299.b]
These kalyāṇamitras protect me from that which is harmful. {72}
54.­90
“ ‘They free from aging and death, like physicians.
They send down a rain of amrita like Śakra, lord of the devas.
They increase that which is good, like the moon.
They reveal the path2014 to peace, like the sun. {73}
54.­91
“ ‘They are impartial to enemies and friends, like a mountain.
They have minds that cannot be shaken, like an ocean.
And they keep me safe, like a sea captain!’
Sudhana, who has such a mind, has come here. {74}
54.­92
“ ‘They save me from dangers, like heroes.
They are protectors and refuges, like caravan leaders.
They are focused on providing me with happiness!’2015
With such an outlook, he honors the kalyāṇamitras. {75}
54.­93
“ ‘They always teach me all the aspects of the Dharma.
They teach me the qualities and wisdom of all buddhas.
They purify all lower realms, all lower existences.
These kalyāṇamitras teach goodness to me. {76}
54.­94
“ ‘They bestow all the treasures of the jinas.
They guard all the treasures of the jinas.
They possess the secrets of all the jinas.’
In that way, this wise one venerates the kalyāṇamitras. {77}
54.­95
“ ‘Through them perfect wisdom is purified.
A perfect body, possessions, family, and birth‍—
All perfections are easily obtained from them.’
Thinking in that way, he has come here. {78}
54.­96
“You should all regard his vast motivation,
This wise one who relies on the kalyāṇamitras.
Observe the understanding this wise one has developed.
This is how all of you should always train. {79}
54.­97
“Through his previous good actions and merit as a cause,
He has seen Mañjuśrī and is established in enlightenment.
He has practiced in accordance with his instructions.
Observe how this one has traveled without wearying. {80}
54.­98
“He has renounced all pleasures and happiness.
He has renounced his home that seemed to be divine.
He has renounced his parents, his nanny, and vast enjoyments,
And like a slave he has served2016 the kalyāṇamitras. {81}
54.­99
“This wise one, having purified his motivation,
Has renounced all that he possessed,2017 without exception. [F.300.a]
He will go to the palaces of all the buddhas
And therefore will attain this kind of result. {82}
54.­100
“With a motivation of compassion, he acts to benefit beings,
Having seen them tormented by aging and illness
And afflicted with hundreds of sufferings
And oppressed by birth and death, misery and fear. {83}
54.­101
“Having seen beings crushed by the machinery of suffering
In the domain of the circle of the five classes of beings,
He sees this strong thunderbolt of wisdom
That destroys the wheel of the machinery of suffering. {84}
54.­102
“He seeks the excellent plow of wisdom
In order to purify the fields of beings
With their grass, trees, and thorns of desire
And their numerous tangled growths of attachment to views. {85}
54.­103
“He will become an excellent caravan leader for beings,
With the power to show the happy direction to travel
To beings who are blind, having lost their eyes of wisdom,
And whose thoughts are a wilderness of ignorance and stupidity. {86}
54.­104
“This hero with the strength of fearlessness,
Who wears the armor of patience, rides the steed of liberation,
And with the sword of wisdom defeats the enemy who is misery,
Will become a teacher of the path for beings. {87}
54.­105
“He will be a sea captain2018 for the ocean of the three realms
Who has mastered sailing the ship of the Dharma,
Has learned the routes in the ocean of wisdom,
And will take beings to the island of the supreme jewels of peace. {88}
54.­106
“He will ascend as a sun that is a buddha
With bright light in the sky of the realm of phenomena,
As a disk of prayer with the light rays of wisdom
Illuminating the abodes of all beings. {89}
54.­107
“He will arise as a moon that is a buddha,
As a full moon disk of white qualities
With a light that accords with the wishes of all beings
And is the cooling samādhi of the joy of love.2019 {90}
54.­108
“Residing on a solid ground of aspiration,
Ascending though the stages of bodhisattva conduct,
He will become a supreme ocean of wisdom
That is the source of all the jewels of the Dharma. {91} [F.300.b]
54.­109
“He will be lord of the nāgas of aspiration to enlightenment,
And he will ascend into the sky of the realm of phenomena
And will send down rain from Dharma clouds onto beings
And increase the harvests that are excellent results. {92}
54.­110
“He will shine as the lamp of the Dharma,
Which has the excellent flame of the stainless aspiration for enlightenment,
And which has the oil of love in the enduring bowl of memory
And a pure essence2020 that eliminates the darkness of the three stains. {93}
54.­111
“The first-week embryo2021 is the aspiration to enlightenment,
The second-week embryo2022 is compassion, the third-week embryo2023 is love,
The fourth-week embryo2024 is unwavering aspiration, and finally
The limbs of enlightenment appear, and this son of the Buddha is born.2025 {94}
54.­112
“He will increase the essence of merit.
He will purify the essence of wisdom.
He will arise in the essence of wisdom
And will come to be just as in the essence of prayer. {95}
54.­113
“This kind of emanation from love and compassion
Intending to liberate beings and motivated to benefit others,
Someone who has this kind of a pure mind‍—
That kind of being is rare among devas and humans. {96}
54.­114
“Someone who has such a stable root of aspiration,
Who has such an increasing stable engagement,
Who is such a servant for the three existences‍—
Rare is such a tree of wisdom that yields fruit. {97}2026
54.­115
“He is dedicated to the arising of all qualities,
He aspires to inquire about all Dharmas,
And in order to dispel all doubts, he depends,
Without laziness, on all kalyāṇamitras. {98}
54.­116
“He defeats the kleśas and disturbances of the māras.
He dispels the craving and stains of wrong views.
He is dedicated to liberating all beings.
This wise one is always on a special quest. {99}
54.­117
“Through being correctly established on the path to qualities,
He will purify the lower existences.
He will reveal the path to the higher existences.
He will bring beings onto the path to liberation. {100}
54.­118
“He will eliminate the sufferings of all classes of beings.
He will bring happiness to all classes of beings. [F.301.a]
He will cut through the noose of all existences,
And he will become the eliminator of all the classes of existences. {101}
54.­119
“He will open up the views that are narrow.
He will cut through the nets of vines of craving.2027
He will purify the desire of attachment,
And he will reveal the paths of the three existences. {102}
54.­120
“He will be a protector and refuge for the world.
He will be a bringer of light for all beings.
He will be skilled in eliminating existences everywhere.
He will become a guide for all three realms. {103}
54.­121
“He will wake beings from their sleep of the kleśas.
This wise one will free them from the swamp of desire.
He will liberate them from fixation on conceptualization,
And he will bring freedom from all bondage. {104}
54.­122
“Sudhana,2028 you will give rise to joy.
You will illuminate the separate surfaces of the realm of phenomena.
You will purify the separate surfaces of the world realms.
You will cross over all the separate bases of the realm of phenomena. {105}
54.­123
“The way that you, the wise one,2029 will practice,
The way in which your faith2030 is not inferior,
The way your aspiration is endowed with good qualities
Will completely fulfill all aspirations. {106}
54.­124
“Because of the way you have made yourself excellent,
Before long you will see all the buddhas,
Before long you will go to all the realms,
And before long you will know all Dharmas. {107}
54.­125
“You will purify an ocean of realms.
You will liberate2031 an ocean of beings.
You will perfect an ocean of conduct.
You will have such an ocean of good qualities. {108}
54.­126
“You will be a vessel for good qualities.
You will be a source of goodness.
You will be the same as a son of the jinas.
Such is your field of aspiration. {109}
54.­127
“You will defeat the field of the māras.
You will purify the field of karma. [F.301.b]
You will purify the field of the kleśas.
Such is your field of prayer. {110}
54.­128
“You will purify the revolving of wisdom.
You will teach the revolving of Dharma.
You will soon eliminate the revolving
Of the machinery of karma, kleśas, and suffering. {111}
54.­129
“You will turn the supreme wheel of the Dharma,
Which destroys the wheel of the suffering of all beings,
Dependence on the wheels of existence, the wheels of worlds,
And the ignorance of the wheels of the blisters2032 of the five existences. {112}
54.­130
“You will be a holder of the family of the Buddha.
You will purify the family of the Dharma.
You will gather the family of the Saṅgha.
You will become a source from which the Jewels arise. {113}
54.­131
“You will repel the net of craving
And also the cluster of nets of wrong views,
And you will liberate beings from the net of suffering.
Such is the net of your prayers. {114}
54.­132
“You will ripen the realm of beings.
You will purify the world realms.
You will purify the realm of wisdom.
Such is the realm of your aspiration. {115}
54.­133
“You will bring the happiness of the joy of benefit to beings.
You will bring the happiness of the family and lineage of the bodhisattvas.
You will bring the happiness of the prayers of all the buddhas.
Sudhana, you will become one who increases happiness. {116}
54.­134
“You will reveal the abodes of the existences of all beings.
You will reveal the images of all the realms.
You will reveal the illumination of all the Dharmas.
You will become a jina who is delightful to see. {117}
54.­135
“You will have light that illuminates the realm of phenomena.
You will have light that brings happiness to the realms of beings.
You will have light that brings peace to the lower existences.
You will become a pacifier of the sufferings in the three existences. {118}
54.­136
“You will reveal the door to the higher existences.
You will open the door2033 to the buddhas for beings.
You will lead beings to the door to liberation.
Such doors2034 as these will be purified by you. {119} [F.302.a]
54.­137
“You will turn others away from the incorrect paths.
You will guide them on the path of the higher beings.
You who have strong understanding and no laziness
Will without distraction seek the path to enlightenment. {120}
54.­138
“You will be dedicated to bringing to freedom from suffering
The beings who dwell in the ocean of existence,
And you will liberate beings from the ocean of existence.
Such are the great qualities you have. {121}
54.­139
“With an ocean of the light rays from the supreme sun of wisdom,
You will dry up the ocean of the kleśas of beings.
You will establish them in an ocean of practice
And then establish them in an ocean of wisdom. {122}
54.­140
“You will increase an ocean of understanding.
You will carry out an ocean of conduct.
And before long you will enter into
An ocean of the prayers of all the buddhas. {123}
54.­141
“You, wise one, with the power of an ocean of understanding,
Will go to many oceans of realms,
You will see many oceans of assemblies,
And you will drink oceans of many Dharmas. {124}
54.­142
“You will see billions of clouds of buddhas.
You will perform vast clouds of offerings.
You will hear billions of clouds of Dharma.
You will create such clouds of prayers as these. {125}
54.­143
“You will pervade the many locations of all beings.
You will go to the locations of all realms.
You will go to the locations of all buddhas.
You will be present in such directions as these. {126}
54.­144
“You will enter the dwelling of samādhis,
You will attain the dwelling of liberations,
You will be active in the dwelling of higher cognitions,
And you will be established in the dwelling of the realm of the Dharma. {127}
54.­145
“You will shine like the sun and the moon.
You will appear within the dwellings of all beings.
You will ascend to be before the jinas.
You will ascend to great paths such as these. {128} [F.302.b]
54.­146
“You will have a conduct that is not located in any world.
You will practice a conduct in the excellent field of activity of space.
Your field of activity will be one of peace.
Such will be the field of activity of your higher cognition. {129}
54.­147
“You will be wise in the different aspects of the net of illusions.
Before long you will pervade completely,
Like hail falling without impediment from the sky,
As many of the different surfaces of the net of realms as there are. {130}
54.­148
“You will comprehend the vast extent of the realm of phenomena,
You will go to the vast extent of world realms,
And you will see the vast extent of the buddhas in the three times;
Therefore, Sudhana, be happy! {131}
54.­149
“You have seen these kinds of liberation,
Are seeing them, and will still see them.
Therefore, Sudhana, do not be saddened
But be happy and free from worries. {132}
54.­150
“Sudhana. you are an excellent vessel for good qualities.
You accord with the instructions of the jinas.
You have the ability to keep to this way.
That is why you see these miraculous manifestations. {133}
54.­151
“Sons of the buddhas who have the conduct without location
Are indescribable and very difficult2035 to ever see,
Even during a hundred billion kalpas, but you
Have seen their conduct at the time of their excellent conduct. {134}
54.­152
“In that way, you have directly perceived Mañjuśrī,
And having become such a vessel for good qualities,
Your attainment is vast and inconceivable.
You who have become a human are welcome! {135}
54.­153
“You have turned away from all paths to the lower existences.
You have been purified of all inopportune, unfortunate existences.
You have cast away all the qualities of suffering,
So cast aside all unhappiness. {139}
54.­154
“You have turned away from the level of foolish beings.
You are established on the level of bodhisattva qualities.
You have filled the supreme level of wisdom,
And you will soon attain the level of a buddha. {137}
54.­155
“You should be happy, for you have attained
All the oceans of bodhisattva conduct,
The wisdom of the buddhas, which is like the treasure of space,
And the corresponding extent of the ocean of prayers. {138} [F.303.a]
54.­156
“Those who thus have unwearying powers,
Strong aspiration, and definite practice
And rely on these kinds of kalyāṇamitras
Will become leaders before long. {139}
54.­157
“You2036 have seen many beings being guided
By a variety of bodhisattva conducts.
You should not develop any doubts concerning
Bodhisattva activity that is the gateway to all Dharmas. {140}
54.­158
“Your perfection of merit is inconceivable.
You have perfect benefit, Dharma qualities, and faith.
Because of that, today, here, son of the buddhas,
You are seeing this kind of perfection. {141}
54.­159
“Look at the great attainment of yours
In seeing this continuous succession of jinaputras,
Each one revealing to you their individual prayers,
And you comprehend them all accordingly. {142}
54.­160
“Even in a hundred existences it is difficult
To find such a vessel for bodhisattva conduct as you.
Therefore, the jinaputras in continuous succession
Teach you the ways of the liberations. {143}
54.­161
“Those beings who during a quintillion kalpas
Have been in the company of sons of the sugatas
Without knowing their field of activity
Cannot themselves be vessels for the good qualities. {144}
54.­162
“You have heard these kinds of ways,
And you have seen the miraculous manifestations
Of great bodhisattvas, which are rare in the world;
Therefore, Sudhana, have a happy mind! {145}
54.­163
“All of the buddhas pay heed to you.
All the bodhisattvas remain caring for you,
And you are established in their teaching.
Well done, Sudhana, you have a good life! {146}
54.­164
“You dwell within the family of the bodhisattvas.
You train in the qualities of the jinaputras.
You will increase the lineage of the sugatas.
Sudhana, you should experience the highest joy! {147}
54.­165
“All the unequaled buddhas are your fathers. [F.303.b]
All the bodhisattvas are your brothers.
All the aspects of enlightenment are your relatives.
You are a son born from the heart of the sugatas. {148}
54.­166
“You are a holder of the family lineage of the king of Dharma.
You increase the family lineage of the bodhisattvas.
Before long you will become a king of the Dharma.
Sudhana, be happy, with satisfied senses. {149}
54.­167
“Before long you will attain the wonderful,
Supreme consecration from all the buddhas.
You will become the same as and equal to the bodhisattvas,2037
And your conduct will also be the same in that way. {150}
54.­168
“Whatever kinds of seeds are planted by humans,
They will gain the corresponding results.
You should experience an inconceivable, vast joy,
For today I am giving you my reassurance. {151}
54.­169
“That which you have attained in one lifetime
Is a perfection that has not been obtained
By countless billions of bodhisattvas
Practicing bodhisattva conduct in billions of kalpas. {152}
54.­170
“Whoever delights2038 in this conduct
In all these results that are aspired to,
And similarly in its diligence and motivation,
Should practice Sudhana’s conduct. {153}
54.­171
“All conduct originates from prayer.
All Dharma originates from aspiration.
Sudhana, this has been accomplished by you.
Always pursue this supreme conduct! {154}
54.­172
“To the extent that the nāgas have the intention,
To that extent there will come rainfall.
To the extent that there is the field of activity of the wisdom of prayers,
To that extent spreads the conduct of a bodhisattva. {155}
54.­173
“Sudhana, this conduct that is called good,
This is the way that has been taught to you.
Knowing it, you will naturally be serving
The kalyāṇamitras; at that time, have no fear.2039 {156}
54.­174
“Contemplate how in the past you have wasted
Millions of lives meaninglessly for the sake of desires.
Now, in seeking for enlightenment,
Proceed perfectly disciplined by disciplined conduct. {157} [F.304.a]
54.­175
“While ten million kalpas passed by,
You experienced all composite suffering.
You did not honor buddhas as numerous as the Ganges sands
Or hear from them the teaching on this way. {158}
54.­176
“Now this time you have been born into an opportune human existence,
Have seen the appearance of a buddha, and have heard
This supreme bodhisattva conduct from these kinds of kalyāṇamitras,
So why should your mind not be pure? {159}
54.­177
“The sugatas can appear repeatedly
And the Dharma heard from the kalyāṇamitras,
But if your aspiration has not been purified,
It will be difficult to hear this way. {160}
54.­178
“Therefore, develop faith, aspiration, and motivation,
And with veneration for the gurus
Be weary of and reject views of doubt,
And listen again and again to this way. {161}
54.­179
“Those who have heard this kind of entry into conduct
And have accomplished that kind of prayer
Will have an inconceivable, perfect attainment
And will have an excellent human existence. {162}
54.­180
“For the ones who purify that kind of aspiration,
The sight of all the sugatas will not be rare.
All jinaputras will be their kin, and henceforward
He will have no doubts about enlightenment. {163}
54.­181
“Those who enter this kind of way
Will forsake all downfalls through error,
Will eliminate all the phenomena of suffering,
And will accumulate all good qualities. {164}
54.­182
“When the body is abandoned, one will soon
Go to a completely pure buddha realm;
One will enter the dwellings of the bodhisattvas
And will see the tathāgatas of the ten directions. {165}
54.­183
“Sudhana, through your multitude of causes in the past,
Through your definite aspiration in the present,
And through your relying on kalyāṇamitras for a special purpose,
You will grow like a blue lotus on the water. {166}
54.­184
“You who have the aspiration to revere all kalyāṇamitras,
You who have the aspiration to please all buddhas, [F.304.b]
You who have the aspiration to inquire about all Dharmas,
You who have excellent discipline, stand up easefully. {167}
54.­185
“Stand, you who are established in all practices of the Dharma,
You who are established in following all paths,
You who are established in the prayers of the sons of buddhas,
You who are a vessel for all good qualities and the Dharma. {168}
54.­186
“Just as you have developed a perfect aspiration
And you have paid homage to me,
Before long you will come to be
Directly before the assemblies of all buddhas. {169}
54.­187
“Well done, Sudhana, you who have an untiring mind,
Who have the motivation of the prayers of all the buddhas;
You who have firm discipline, you will before long
Perfectly accomplish the qualities of all buddhas. {170}
54.­188
“Sudhana, go into the presence of Mañjuśrī,
Who has fully attained the field of activity of wisdom,
And ask him about the supreme, excellent good conduct,
And then you will enter that way and practice it.” {171}
54.­189
In that way, Maitreya, who has an unimpeded field of activity,
Saw Sudhana, who was superior through his excellent qualities.
He then showed him to his entire assembly of followers
And described this excellent treasury of his qualities. {172}2040
54.­190
When Sudhana had heard such instructions
And such a sublime teaching as this,
His senses were saturated by the power of joy,
And he streamed with a flow of many tears. {173}
54.­191
There arose a great experience of joy,
His senses were satisfied, and he was spontaneously relieved.
Sudhana stood up with his palms pressed together,
And he performed circumambulations around Maitreya. {174}
54.­192
Through the power of Mañjuśrī there appeared
A precious garland of flowers in Sudhana’s hands,
And there appeared many kinds of delights,
Which were arising from bodhisattva prayers. {175}
54.­193
At that time, Sudhana was filled with joy,
And he joyfully scattered them toward Maitreya.
At that time, Maitreya stroked his head, [F.305.a]
And then he recited this verse: {176}
54.­194
“Well done, well done, Jinaputra Sudhana.
In that manner you remain unwearied.
You will quickly become a vessel for qualities
So that you will be just like me and Mañjuśrī.” {177}
54.­195
When he heard that, Sudhana, filled with joy, recited,
“My meeting this kind of kalyāṇamitra
Would be a rare event even in hundreds of lives!
It is excellent that I have come here today! {178}
54.­196
“Through your excellent blessing, Mañjuśrī,2041
You who have attained the perfection of all qualities,
I have found these rare kalyāṇamitras.
May I soon be together with you!” {179} [B19]
54.­197

Then Sudhana, the head merchant’s son, stood before the bodhisattva mahāsattva Maitreya with his palms together in homage and said, “Ārya, I have set out upon the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.

54.­198

“Ārya Maitreya, you have been prophesied by all the tathāgatas to be only one lifetime from the highest, complete enlightenment.

54.­199

“Those who are only one lifetime from the highest, complete enlightenment have transcended all the established states of bodhisattvas. They have entered the faultlessness of bodhisattvas. They have completed all the perfections. They have entered all the gateways to patience. They have attained all the bodhisattva bhūmis. They delight in all the entrances to the bodhisattva liberations. They have accomplished all samādhis. [F.305.b] They have realized all the states of existence of bodhisattvas. They have attained all the ways of the light of retention and eloquence. They have gained all the powers of bodhisattvas. They have gathered all the accumulations of bodhisattvas. They delight in the ways of skill in wisdom and methods. They have developed the ways of the light of great higher cognition, knowledge, and wisdom. They have come forth from all trainings. They have purified all bodhisattva conduct. They have accomplished all the gateways that arise from prayer. They have obtained the prophecies of all tathāgatas. They are skilled in the gateways that arise from all yānas. They have obtained the blessing of all the tathāgatas. They have grasped the enlightenment of all the buddhas. They have gained the Dharma treasure of all the tathāgatas. They possess the treasure of the secrets of all the tathāgatas. They are the heads of all the secret fields of all bodhisattvas. They are heroes who alarm all the hosts of the kleśas. They are the guides for those lost in the wilderness of saṃsāra. They are physicians for those afflicted by the illness of the kleśas. They are supreme among all beings. They are lords of all lords of the world.2042 They are the most senior among all ārya individuals. They are the chief of all śrāvakas and pratyeka­buddhas. They are the sea captains for those who are in the ocean of saṃsāra. [F.306.a] They wash others with the great ocean of methods of guiding beings.2043 They see the faculties of ripened beings. They are dedicated to gathering2044 all beings. They are dedicated to protecting all bodhisattvas. They are dedicated to remaining within the activities of bodhisattvas. They are present at the feet of all the tathāgatas. They are superior among all the assemblies of followers. Their image appears within the abodes of all beings. They are unstained by any worldly quality. They have transcended the scope of all māras. They follow the scope of all the buddhas. They attain without obscuration the scope of all bodhisattvas. They are dedicated to making offerings to all the tathāgatas. They unite into one way all the Dharmas of the buddhas. They have attained the method of consecration. They dwell in the great kingdom of the Dharma. They are consecrated for the scope of the wisdom of omniscience. They are from all the Dharmas of the buddhas. They have fully accomplished power over omniscient wisdom.

54.­200

“Ārya, I pray that you teach me how bodhisattvas should train in bodhisattva conduct, how they should practice it, how practicing bodhisattvas should attain all the Dharmas of the buddhas; serve the realms of beings by taking care of them; correctly reach the conclusion of the commitments that have been made; accomplish the great bodhisattva conduct that has been undertaken; [F.306.b] bring relief to worlds and their devas; not deceive2045 themselves, beings,2046 the Buddha, the Dharma, and the Saṅgha; not be separated from the family lineage of the buddhas; not make empty the family of the bodhisattvas; and become holders of all the ways of the tathāgatas.”

54.­201

The bodhisattva mahāsattva Maitreya looked at all his assembly of followers and, indicating Sudhana, the head merchant’s son, said, “Noble ones, regard how this head merchant’s son has asked me about the accomplishment of bodhisattva conduct and qualities. Patient ones, this head merchant’s son, with this kind of diligent undertaking, with this kind of dedication to a goal, with this kind of aspiring commitment, with this kind of firm motivation, with this kind of unflagging diligence, with this kind of unceasing appetite for the Buddha’s Dharma, with this kind of quest for what is superior, with this kind of conduct as if his hair were on fire, with this kind of longing to see kalyāṇamitras, with this kind of unwearying service to the kalyāṇamitras, has sought out all kalyāṇamitras, questioned them, and honored them. Sent by Mañjuśrī Kumāra­bhūta, starting from the city of Dhanyākara, he has roamed throughout the southern region, asked questions of a hundred and ten kalyāṇamitras, and finally come before me, throughout that time proceeding with a superior motivation free of any kind of weariness.

54.­202

“Noble ones, it is very rare to hear the name, see the body, accompany the field of activity, or have a conduct equal to that of someone who is, in this way, established in the Mahāyāna, who has maintained a great commitment, who has a mind that is disciplined by a great aspiration, who wears the armor of great compassion, who has the intention to protect all beings with great love, who is dedicated to the perfection of diligence, [F.307.a] who is dedicated to protecting the multitude of fellow traveling beings, who is engaged in freeing beings from the great ocean of saṃsāra, who is a follower of the great path to omniscience, who is dedicated to making available the great ship of the Dharma, who is determined to accumulate great Dharma and precious merit, and who is dedicated to gathering the accumulation of a great gift of the Dharma.

54.­203

“Why is that? Noble ones, it is because this excellent individual has risen up in order to protect all beings. He has appeared in order to free all beings from suffering; in order to eliminate all lower existences; in order to dispel all inopportune paths; in order that all frightening paths be forsaken; in order to dispel all the darkness of ignorance; in order that all the wildernesses of saṃsāra be left behind; in order to repel all the cycles of the existences of beings; in order to transcend the scope of all māras; in order that all bases of dependency be risen above; in order that there will be no basis in any of the classes of existence; in order that beings will be extracted from the swamp of desire; in order that they forsake desire for pleasures; in order that they cut through the bondage of views; in order that they eliminate attachment to the false view of destructible aggregations; in order that they cut through the noose of conceptualization; in order that they turn away from incorrect paths; in order to bring down the banner of pride; in order to extract the splinters of habits; in order to destroy the door of obscurations; [F.307.b] in order to disintegrate the mountain of obscurations; in order to extract beings from the net of craving; in order to separate beings from the conduct of ignorance; in order to bring beings across the great river of existences; in order for beings to forsake deception and deceit; in order to purify minds of pollution; in order to eliminate doubt, uncertainty, and hesitation; in order to bring beings across the great river of ignorance; and in order that beings be revolted by the faults of saṃsāra.

54.­204

“Noble ones, this excellent individual wishes to provide beings with the ship of the Dharma in order to take them across the four great rivers. He wishes to bring those who are sinking in the swamp of wrong views onto the raised ground of the Dharma. He wishes to bring the light of wisdom to those enveloped in the darkness of ignorance. He wishes to show the path of the āryas to those wandering in the wilderness of saṃsāra. He wishes to give the medicine of the Dharma to those tormented by the great illness of the kleśas. He wishes to provide the realm of deathlessness to those oppressed by birth, aging, and death. He wishes to extinguish the three blazing fires with the water of śamatha. He wishes to bring great relief to those who are distressed by misery, wailing, unhappiness, and tribulation. He wishes to give the weapon2047 of wisdom to those imprisoned in the wheel of existences.2048 He wishes to give the weapon of wisdom to those beings in the bondage of wrong views. He wishes to show the gateway to liberation to those imprisoned in the city of the three realms. He wishes to reveal the safe direction to those who are going in the direction of danger. He wishes to bring great relief to those being attacked by the bandits of the kleśas. He wishes to take by the hand those who are frightened and terrified by the abyss of the lower realms. He wishes to show the city of nirvāṇa to those who have been seized by the murderers who are the skandhas. [F.308.a] He wishes to show escape through the path of the āryas to those encircled by the serpent of the dhātus. He wishes to bring the illumination of the light of wisdom to those dwelling in deserted villages. He wishes to bring those at bad fording places to the correct fording places. He wishes to show genuine kalyāṇamitras to those who have fallen into the hands of those who are not kalyāṇamitras. He wishes to bring to the Dharma of the āryas those who aspire to the field of conduct of foolish Dharma. He wishes to raise upward those who delight in the house of saṃsāra and bring them into the palace of omniscience.

54.­205

“Noble ones, in that way, this excellent individual, with that kind of intention to save beings, continuously seeks to purify the development of the aspiration for enlightenment. He never wearies in accomplishing the Mahāyāna. He is never satisfied in drinking from all the clouds of the Dharma. He is continuously dedicated to completing all accumulations. He is dedicated to never abandoning purifying all the gateways of the Dharma. He never abandons his dedication to performing bodhisattva conduct. He has unswerving application to accomplishing all prayers. He never has enough of seeing all kalyāṇamitras. He is never fatigued in serving all kalyāṇamitras. He correctly holds the teaching of the instructions of all the kalyāṇamitras.

54.­206

“Noble ones, a being in the world of beings who has that kind of prayer for the highest, complete enlightenment is a rare being. [F.308.b] Therefore, someone who, in setting out for the highest, complete enlightenment, accumulates the Dharma of the buddhas with this kind of diligent undertaking; who seeks the path of the bodhisattvas with this kind of intense aspiration; who purifies bodhisattva conduct with this kind of dedication; who serves the kalyāṇamitras through this kind of hardship;2049 who with this kind of conduct, which is undertaken as if his hair were on fire, never disobeys the kalyāṇamitras; who practices the instructions of the kalyāṇamitras by practicing with this kind of firm, superior motivation; who accomplishes the aspects of enlightenment with this kind of successful acquisition; who with this kind of disinterest in gain, honor, and fame never contradicts the nature of bodhisattva aspiration; who with this kind of renunciation, without attachment to home, possessions, desired delights, happiness, parents, friends, or anything, seeks the company of bodhisattvas; and who with this kind of lack of concern for his own body and life aspires to omniscience‍—such a being is extremely rare.

54.­207

“Noble ones, no other bodhisattva has appeared in a hundred thousand quintillion kalpas who has attained and realized the perfection of bodhisattva conduct and prayer, or has come close to the enlightenment of buddhahood, or has purified a buddha realm, or has ripened and guided beings, or has entered the knowledge of the realm of phenomena, [F.309.a] or has accomplished the perfections, or has spread the net of conduct, or has perfectly accomplished prayers, or has transcended the activities of the māras, or has served the kalyāṇamitras, or has accomplished and purified all bodhisattva conduct, or has perfected the strength of accomplishing completely good bodhisattva conduct in the way that he has attained and realized them in this one lifetime.”

54.­208

Then, because of the bodhisattva mahāsattva Maitreya having described the qualities and excellences of Sudhana, the head merchant’s son, a hundred thousand beings, having strengthened their aspiration to the aspects of enlightenment, said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment in order to bring benefit and happiness to all worlds, in order to save all the realms of beings, and in order to attain all the Dharma of the buddhas.

54.­209

“Noble one, it is because you have developed the aspiration for the highest, complete enlightenment that you have perfectly attained what is to be attained, you have the perfect attainment of a human life, you live perfectly in the world of the living, you have pleased the appearance of a buddha, you have perfectly seen the kalyāṇamitra Mañjuśrī, the continuum of your mind is an excellent vessel, you are saturated with roots of merit, you rely perfectly upon good qualities, you have perfectly purified your vast aspiration and your virtuous motivation, [F.309.b] you are perfectly regarded by all the buddhas, and, noble one, you have been perfectly accepted by the kalyāṇamitras.

54.­210

“Why is that? Noble one, the aspiration to enlightenment is like the seed of all the Dharma of the buddhas. It is like a field because it increases the good qualities of all beings. It is like the earth because it supports all worlds. It is like water because it cleans away the stains of the kleśas. It is like air because all worlds lack solidity. It is like fire because it burns all the grass of grasping views. It is like the sun because it illuminates all the abodes of beings. It is like the moon because it enlarges the disk of white qualities. It is like a lamp because it brings the light of the Dharma. It is like eyes because it enables one to see those have no equal. It is like a path because it leads to the city of omniscience. It is like a fording place because it shuns teachers who are bad fords. It is like a carriage because all bodhisattvas are situated in it. It is like a door because it enables entry through the gateway to all bodhisattva conduct. It is like a divine palace because it enables one to dwell in the mansion of samādhi. It is like a park because it enables one to experience the joy of the Dharma. It is like a shelter because it protects all beings. It is like a support because it brings benefit to all worlds. It is like a foundation because it enables the practice of all bodhisattva conduct. It is like a father because it protects all bodhisattvas. It is like a mother of all great bodhisattvas.2050 It is like a nanny because it looks after others thoroughly. It is like a king because it outshines the minds of all training and trained śrāvakas and pratyeka­buddhas. It is like a lord because it is superior to all other prayers. [F.310.a] It is like a great ocean because it gathers into itself all good qualities. It is like great Meru2051 because it has the same motivation toward all beings. It is like the Cakravāla mountain range because it supports the whole world. It is like the Himalayas because it multiplies the herbs of wisdom. It is like Gandhamādana Mountain because from it comes all the aroma of good qualities. It is like the sky because of the vast expanse of good qualities. It is like a lotus because it is unstained by all worldly concerns. It is like an elephant because the mind is disciplined and tamed. It is like a thoroughbred stallion because it is free of all wildness. It is like a charioteer because it is the vanguard that protects the Mahāyāna. It is like a physician because it cures the illness of the kleśas. It is like the Pātāla worlds because it causes all bad qualities to vanish. It is like a vajra because it penetrates definitively into all Dharmas. It is like a censer because it creates the lovely aroma of good qualities. It is like an excellent flower because all the world delights to see it. It is like Himalayan sandalwood because it cools the fever of the kleśas.2052 It is like black agarwood because it pervades the realm of phenomena. It is like the beautiful king of medicines because it defeats all the illnesses of the kleśas. It is like a medicine for extraction, because it perfectly removes all the splinters that are predispositions. It is like Indra because it is sovereign over all the faculties. It is like Vaiśravaṇa because it dispels all poverty. It is like splendor because it adorns with all good qualities. It is like jewelry because it beautifies all bodhisattvas. It is like the inferno at the kalpa’s end because it burns away all evil. It is like the great king of medicine that has no root, because it increases all the buddha qualities. [F.310.b] It is like a nāga’s jewel because it eliminates all the poisons of the kleśas. It is like the water-purifying jewel because it dispels all pollution. It is like the king of wish-fulfilling jewels because it accomplishes all goals. It is like the miraculous vase because it fulfills all wishes. It is like a wish-fulfilling tree because it sends down a rain of the jewelry of all good qualities. It is like goose-quality2053 clothing because it is unblended with any of the faults of saṃsāra. It is like cotton cloth because it is naturally bright. It is like a plow because it purifies2054 the field of the aspirations of beings. It is like an arrow because it pierces the armor of the view of the reality of destructible aggregations. It is like a spear because it vanquishes the enemy that is the kleśas. It is like armor because it protects from incorrect mental activity. It is like a sword because it decapitates the kleśas. It is like a sword’s blade because it cuts through the armor of pride, conceit, and arrogance. It is like an arrowhead because it pierces the armor of predispositions. It is like a military standard because it overthrows the banner of pride. It is like a cutting tool because it brings down the tree of ignorance. It is like an axe because it cuts down the tree of suffering. It is like a weapon because it protects from all harm. It is like hands because it guards the body of the perfections. It is like feet because it is situated in all qualities.2055 It is like an eye physician because it removes the cataracts of ignorance. It is like tweezers because it removes the splinters of the view of the destructible aggregation as real. It is like a sickle because it clears away the thorns of predispositions. It is like a friend because it frees you from the bondage of saṃsāra. It is like a jewel because it dispels all harm. [F.311.a] It is like a text because it enables you to know the path of the arising of bodhisattva conduct. It is like a treasure because of its inexhaustible merit. It is like a spring because of its unceasing wisdom. It is like the surface of a mirror because it reveals the image of the face of all the Dharma. It is like a white lotus because it is unstained. It is like a great river because in it there is the unceasing flow of the perfections and the methods of gathering pupils. It is like a great king of the nāgas because it causes rain to fall from the clouds of the Dharma. It is like the power of life because it possesses the great compassion of all bodhisattvas. It is like amrita because it enables one to go to the realm of deathlessness. It is like an all-encompassing net of snares2056 because it seizes and draws in all beings who are to be guided. It is like a fishhook because it pulls out those wandering in the river of saṃsāra.2057 It is like a small casket of perfume because it possesses the lovely aroma of all good qualities. It is like healing medicine2058 because it brings perfect health. It is like an antidote to poison because it eliminates the poison of delight in desires. It is like a mantra and dhāraṇī because it purifies all the poisons of error. It is like the circle of the wind because it scatters all the grasses of obscurations and obstacles. It is like an island of jewels because it is the source of all the precious Dharma of the aspects of enlightenment. It is like a family because it is the origin of all good qualities. It is like a source because it is the gateway to the birth of all the phenomena of good qualities. It is like a market because it is the conduct of all the bodhisattva merchants. It is like the element of water because it washes away all the stains of karma, kleśas, and obscurations. It is like a honeycomb because it completes the accumulation of omniscience. [F.311.b] It is like a road because it enables all bodhisattvas to reach the palace of omniscience. It is like a vessel because it holds all good qualities. It is like rain because it clears away all the floating dust of the kleśas. It is like a dwelling because it reveals the state in which all bodhisattvas are established. It is like a magnet because it does not become attached to the liberation of the śrāvakas. It is like beryl because it is naturally stainless. It is like sapphire because it overshadows and outshines the knowledge of all śrāvakas and pratyeka­buddhas and all worldly knowledge. It is like the dawn2059 drum because it wakes beings from the sleep of the kleśas. It is like clear water because it is not polluted. It is like jewelry made of Jambu River gold, because it overshadows2060 all accumulations of roots of merit through composite activity.2061 It is like the great king of mountains because it is higher than the three worlds. It is like a refuge because it does not turn away those seeking refuge. It is like meaning because it overcomes what is meaningless. It is like wealth2062 because it gladdens the heart. It is like charitable offerings because it brings satisfaction to all beings. It is like a senior person2063 because it is chief and principal in the minds of all beings. It is like a treasure2064 because it holds all the Dharma of the buddhas. It is like a confluence because all bodhisattva prayer and conduct gather in it. It is like a herder because it protects all worlds. It is like a guard because it repels all evil. It is like Indra’s net of illusions because it draws in the asuras of the kleśas. It is like Varuṇa’s2065 noose because it draws in those to be guided. It is like Indra’s fire because it incinerates2066 all propensities, predispositions, and kleśas. It is like a caitya for the world and its humans, devas, and asuras. [F.312.a]

54.­211

“Noble one, the aspiration to enlightenment has these qualities and countless other special qualities.

54.­212

“Noble one, in brief, see that however many Dharmas of the buddhas and however many qualities of the buddhas there are, they are all qualities of the aspiration to enlightenment and all perfectly present within it.

54.­213

“Why is that? It is because the field of activity of all bodhisattvas arises from it. Even all the buddhas of the past, present, and future arise from it.

54.­214

“Therefore, noble one, this aspiration to the highest, complete enlightenment, through being held with the motivation for omniscience and a higher motivation, has a perfection of limitless qualities.

54.­215

“Noble one, it is like this: just as the five fears will not occur if you possess the potion called fearlessness, which means you will not be burned by fire, will not be harmed by fire, will not be cut by weapons, will not be swept away by water, and will not suffocate in smoke, in the same way, the bodhisattva who possesses the potion of the motivation toward omniscience will not be burned by the fire of desire, will not be harmed by the poison of sensory perceptions, will not be cut by the weapons of the kleśas, will not be swept away by the river of existence, and will not be suffocated by the smoke of conceptualization.

54.­216

“Noble one, just as when someone possesses the potion called never lost2067 there is never any fear of harm from others, in the same way, no fear of harm from saṃsāra will arise in the bodhisattva who possesses the potion that is the wisdom of the aspiration to enlightenment.

54.­217

“Noble one, just as when someone possesses the potion called maghī2068 the mere smell of it causes snakes to flee, in the same way, the mere smell of the qualities of the bodhisattva who possesses the potion of the aspiration to enlightenment causes all the snakes of the kleśas to flee. [F.312.b]

54.­218

“Noble one, just as someone who possesses the potion called invincible2069 cannot be defeated by an entire field of enemies, in the same way, the bodhisattva who possesses the potion of an invincible aspiration to omniscience cannot be defeated by an entire field of māras and adversaries.

54.­219

“Noble one, just as when someone possesses the potion called elimination2070 all splinters will be removed, in the same way, the bodhisattva who possesses the extracting potion of the aspiration to enlightenment removes all the splinters of desire, anger, and ignorance.2071

54.­220

“Noble one, just as when someone possesses the great king of potions called beauty2072 all illnesses are dispelled, in the same way, for the bodhisattva who possesses the great king of potions, the beauty of the aspiration to enlightenment, all the illnesses of the kleśas and ignorance will be dispelled.

54.­221

“Noble one, just as when someone possesses the great tree potion called connection2073 all wounds are healed the instant they are touched by the bark, and wherever bark is peeled from it the bark regrows, in the same way, when the tree of connection to omniscience, which grows from the seed of the aspiration to enlightenment, is seen by noble ones with faith, their wounds of karma and kleśas will be instantly healed.

54.­222

“Noble one, just as when someone possesses the kind of great potion called without a root2074 all the branches of the trees in Jambudvīpa increase through its power, in the same way, through the power of the great potion without a root, which is the aspiration to enlightenment, the Dharma trees of all the training and trained śrāvakas, the pratyeka­buddhas, and the bodhisattvas will increase. [F.313.a]

54.­223

“Noble one, just as when someone possesses the potion called attainment of joy2075 the body and mind of whoever wears it will become healthy, in the same way the attainment of joy potion of the aspiration to omniscience creates a healthy body and mind for all bodhisattvas.

54.­224

“Noble one, just as possessing the potion called attainment of memory2076 purifies the mind’s memory, in the same way, the attainment of memory potion of the aspiration to omniscience purifies for bodhisattvas the unobscured memory of all the Dharma of the buddhas.

54.­225

“Noble one, just as when someone possesses the potion called great lotus2077 their lifespan is extended to a kalpa by consuming it, in the same way, the bodhisattva who consumes the great lotus potion of the aspiration to enlightenment attains the perfection of power over lifetimes of countless kalpas.

54.­226

“Noble one, just as someone who possesses the potion called invisibility2078 cannot be seen by humans or nonhumans while carrying it, in the same way, the bodhisattva whose activity possesses and blends with the invisibility potion of the aspiration to enlightenment is invisible in the scope of perception of the māras.

54.­227

“Noble one, if the accumulation of all jewels,2079 which is the name of the great king of precious jewels within the great ocean, does not leave for another world realm, then even all the incinerating fires at the end of a kalpa will be unable to dry up the great ocean, even to the depth of a palm tree. In the same way, for the bodhisattvas who have within their thoughts and the continuum of their minds that great king of precious jewels, the accumulation of all jewels, there will be no situation and no time when even one of all their roots of merit that have been dedicated to omniscience will be lost. [F.313.b] It would be impossible, as all the roots of merit dedicated to the development of the aspiration to omniscience will never dry up.

54.­228

“Noble one, there is the great precious jewel called the gathering of all light.2080 If that is worn at the throat, it will outshine all other precious jewelry. In the same way, if the gathering of all light great precious jewel of the aspiration to enlightenment is worn by a bodhisattva as an adorning aspiration, it will outshine all the precious jewelry that is the development of the aspirations to become a śrāvaka or a pratyeka­buddha.

54.­229

“Noble one, there is the great precious jewel called pure water.2081 If it is placed in water, it becomes clear of all mud and pollution. In the same way, the great precious pure water jewel of the aspiration to enlightenment clears away the mud and pollution of the kleśas.

54.­230

“Noble one, there is the great precious jewel called being with water.2082 A fisherman who wears it will not drown in the water. In the same way, the bodhisattva who wears the great precious being with water jewel of the aspiration to omniscience will not drown in all the oceans of saṃsāra.

54.­231

“Noble one, there is the great precious jewel called nāga jewel armor.2083 If fishermen and all those who make their living from the water hold it in their hands, they will not be attacked by snakes even if they enter all abodes of the nāgas. In the same way, the bodhisattva who wears the great precious nāga jewel armor of the aspiration to omniscience, even if entering all the abodes of the realm of desire, will not be impaired.

54.­232

“Noble one, Śakra, the king of the devas, who wears the great precious jewel called attached to Śakra,2084 outshines the host of devas. [F.314.a] In the same way, the bodhisattva who wears as a crown of prayer the great precious attached to Śakra jewel of the aspiration to omniscience outshines all the three realms.

54.­233

“Noble one, a human who wears the great precious jewel called the king of wish fulfillment2085 has no fear of poverty. In the same way, the bodhisattva who wears the great precious king of wish fulfillment jewel of the development of the aspiration to omniscience has no fear concerning necessities and livelihood.

54.­234

“Noble one, if one faces the great precious jewel called beautified by the sun2086 toward the sun, fire will arise. In the same way, if the light rays of wisdom strike the great precious beautified by the sun jewel of the development of the aspiration to omniscience, it will emit the fire of wisdom.

54.­235

“Noble one, if moonlight strikes the great precious jewel called beautified by the moon,2087 it will emit a flow of water. In the same way, if the light rays of the dedication of roots of merit strike the great precious beautified by the moon jewel of the development of the aspiration to enlightenment, it will emit a flow of the water of the prayers of all roots of merit.

54.­236

“Noble one, the great nāga kings who wear the great precious jewel called the king of wish fulfillment2088 as a crest adornment have no fear of harm from others. In the same way, the bodhisattvas who wear the great precious king of wish fulfillment jewel of the great compassion of the development of the aspiration to enlightenment have no fear of harm from lower existences, the bad existences.

54.­237

“Noble one, the great precious jewel called the excellent2089 array of beings2090 fulfills the wishes of all beings without ever ceasing to do so. In the same way, the great precious excellent array of beings jewel of the development of the aspiration to enlightenment fulfills the wishes of all beings and the prayers of bodhisattvas without ever ceasing to do so. [F.314.b]

54.­238

“Noble one, the great precious jewel of a cakravartin dispels all darkness wherever it is present, illuminating even those dwelling in the middle of the harem quarters.2091 In the same way, the great, precious cakravartin jewel of the development of the aspiration to omniscience dispels all darkness of ignorance within all the classes of beings, spreading the great light of wisdom even to those dwelling in the desire realm.

54.­239

“Noble one, whatever is struck by the light of the great precious sapphire jewel is transformed into the color of the great precious sapphire jewel. In the same way, in whatever Dharma the great precious sapphire jewel of the development of the aspiration to omniscience is practiced, whatever it is directed toward, and whatever root of merit is dedicated by the development of the aspiration to omniscience, they all become transformed into the color of the great precious sapphire jewel of the development of the aspiration to omniscience.

54.­240

“Noble one, even though the precious beryl jewel remains for a hundred thousand years among impurities, it will not become associated with their unpleasant smell. Its bright nature remains in that way clear and unstained.2092 In the same way, even though the precious beryl jewel of the development of the aspiration to omniscience remains for a hundred thousand years within all desire realms, it will not become afflicted by any of the faults of the desire realm. The bright nature of the realm of the Dharma will remain pure in that way.2093

54.­241

“Noble one, the great precious jewel called stainless pure light2094 outshines all sources of jewels. [F.315.a] In the same way, the great precious stainless pure light jewel of the development of the aspiration to omniscience outshines the source of the jewels of the qualities of ordinary beings, of training and trained śrāvakas, and of pratyeka­buddhas.

54.­242

“Noble one, a single great precious jewel called the arising of fire2095 can dispel all darkness. In the same way, a single great precious arising of fire jewel of the development of the aspiration to omniscience that is endowed with vipaśyanā will through its correct mentation dispel all the darkness of ignorance.

54.­243

“Noble one, when a priceless precious jewel taken from the great ocean by a ship comes into the hands of a merchant and he goes into the city, it outshines even a hundred thousand pieces of glass jewelry. In the same way, although the priceless great precious jewel of the development of the aspiration to omniscience is within the great ocean of saṃsāra, it is brought onto the ship of prayer. Bodhisattvas who have the higher aspiration from having developed for the first time the aspiration for enlightenment, even though they have not reached the city of omniscience, when they enter the city of liberation, they outshine all the śrāvakas and pratyeka­buddhas, who are like jewelry made of glass.

54.­244

“Noble one, there is the great precious jewel called the king of power.2096 Even though it is located in Jambudvīpa, it manifests the reflections of the divine palaces that are the disks of the sun and moon, which are forty thousand yojanas distant. In the same way, the great precious king of power jewel of the development of the aspiration to omniscience, even while in saṃsāra, [F.315.b] manifests the reflections of the sun and moon of the great wisdom of the tathāgatas who move through their range of activity, which is the sky that is the realm of phenomena, and the reflections of all the fields of perception of the buddhas.

54.­245

“Noble one, for as long2097 as the disks of the sun and moon shine, for that long, all the wealth, grain, jewels, gold, silver, flowers, perfumes, garlands, clothes, and possessions there can be cannot all together reach the value of the great precious jewel called the king of power. In the same way, for as long as the wisdom of omniscience illuminates the realm of phenomena in the three times, for that long all the roots of merit, whether defiled or undefiled, of all devas, humans, śrāvakas, and pratyeka­buddhas cannot all together reach the value of the great, precious king of power jewel of the aspiration to enlightenment.

54.­246

“Noble one, there is the great precious jewel called the excellence2098 of the ocean’s display,2099 which reveals the entire display of the ocean. In the same way, the great precious excellence of the ocean’s display jewel of the development of the aspiration to enlightenment reveals all the displays of the ocean of the scope of omniscient wisdom.

54.­247

“Noble one, except for the great precious jewel called the king of wish-fulfillment,2100 there is nothing that is superior to divine Jambu River gold. In the same way, except for the great precious king of wish-fulfillment jewel of omniscient wisdom, there is nothing that is superior to the divine Jambu River gold of the aspiration to enlightenment.

54.­248

“Noble one, a snake tamer who has the accomplishment of the hosts of nāgas has power over nāgas and snakes. [F.316.a] In the same way, the snake-tamer bodhisattva who has the accomplishment of the hosts of nāgas, which is the practice of the development of the aspiration to omniscience, has power over all the nāgas and snakes of the kleśas.

54.­249

“Noble one, a hero with weapons is difficult for the host of enemies to harm. In the same way, all bodhisattvas who have the weapons of the development of the aspiration to omniscience cannot be harmed by all the hosts of enemies who are the kleśas.

54.­250

“Noble one, one dharaṇa of divine uragasāra sandalwood powder will fill a thousand worlds with a lovely aroma, so that even jewels that could fill a billion-world universe would not reach the value of one karṣa of divine uragasāra sandalwood powder. In the same way, a single instance of the superior aspiration that is the divine uragasāra sandalwood of the development of the aspiration to omniscience will pervade the entire realm of phenomena with the lovely aroma of good qualities, and therefore it outshines the aspirations of all training śrāvakas and accomplished śrāvakas and of pratyeka­buddhas.

54.­251

“Noble one, precious Himalayan sandalwood will pacify all torment and cool the entire body. In the same way, the precious Himalayan sandalwood of the development of the aspiration to omniscience will dispel all the torment from the conceptualization, desire, anger, and ignorance of the kleśas and will refresh the body of wisdom.

54.­252

“Noble one, all who approach Sumeru, the king of mountains, become the same color as its golden color. [F.316.b] In the same way, whoever approaches the development of the aspiration to omniscience will become the same color as the color of omniscience.

54.­253

“Noble one, the kind of lovely aroma that comes from the bark of the divine coral tree and orchid tree is not found among the gardenia, royal jasmine, jasmine, and the other flowers of Jambudvīpa. In the same way, there is the bodhisattva aroma that comes from the qualities and wisdom that are the bark of the tree of prayer grown from the seed that is the development of the aspiration to omniscience. This is not found among all those who have lesser roots of merit, among the śrāvakas and the pratyeka­buddhas who are the gardenia, royal jasmine, and jasmine flowers, and who have immaculate correct conduct, samādhis, wisdoms, liberations, and the sight of the wisdom of liberation.

54.­254

“Noble one, know that when a divine coral tree and orchid tree blossom, they become the source of many thousands of flowers. In the same way, when the divine orchid tree of the development of the aspiration to omniscience has the blossoms of the roots of merit, know that it becomes the source of both the stained and immaculate flowers of enlightenment of countless devas and humans.

54.­255

“Noble one, the kind of lovely aroma that arises in one day from cloth or oil perfumed by the flower of a divine orchid tree does not come in a hundred thousand days from cloth or oil perfumed by magnolia or jasmine flowers. [F.317.a] In the same way, the lovely aroma of the qualities and wisdom of the bodhisattva who has meditated in one lifetime on the continuum of the aspiration to omniscience spreads into the presence of all the buddhas in the ten directions. That kind of lovely aroma does not arise from the immaculate roots of merit and knowledge of the Dharma in the minds of śrāvakas and pratyeka­buddhas who have meditated for a hundred thousand kalpas.

54.­256

“Noble one, there is the species of tree called the coconut, which originates in the Udyataka Sea. From its roots to its flowers and fruit2101 it has always, at all times, nourished beings. In the same way, the bodhisattva, who has arisen from great compassion and prayer as the roots, since the first development of the aspiration to omniscience until the conclusion of dwelling in the Dharma always, at all times, nourishes the world with its devas.

54.­257

“Noble one, there is the kind of mercury called golden light,2102 one pala of which can transform a thousand palas of iron into gold, but those thousand palas of iron do not eliminate that pala of mercury or transform it into iron. In the same way, one element of the mercury2103 of the development of the aspiration to omniscience in the grasp of the wisdom of the dedication of roots of merit will eliminate all the iron of the obscurations of karma and kleśas and create the color of the omniscient wisdom of all phenomena, but all the iron of the obscurations of karma and kleśas cannot eliminate that single element of the mercury2104 of the development of the aspiration to omniscience or transform it into kleśas.

54.­258

“Noble one, however small a fire one has, just by encountering the right conditions it will give rise to flames. [F.317.b] In the same way, however small the fire of the development of the aspiration to omniscience one has, just by its encountering the right conditions of the accumulations with a vast focus, the light of wisdom will spread and thereby increase.

54.­259

“Noble one, one lamp can light a hundred thousand lamps, and there is no end and no limit to the lamps it can light. In the same way, one lamp of the development of the aspiration to omniscience can light the many lamps of the development of the aspiration to omniscience of all the past, present, and future tathāgatas, but there is no end and no limit to the lamps of the development of the aspiration to omniscience that can come from that single lamp flame of the development of the aspiration to omniscience.

54.­260

“Noble one, when one lamp is placed inside a house or at a window, it instantly illuminates, dispelling darkness that has accumulated there even for a thousand years. In the same way, the lamp2105 of a single development of aspiration to omniscience, as soon as it enters the darkness of ignorance in the dark home of the thoughts of a being, brings the light of wisdom and dispels all the darkness and obscuration of karma and kleśas that have accumulated throughout countless hundreds of thousands of kalpas.

54.­261

“Noble one, as long as a lamp has a wick,2106 the lamp will illuminate, and for as long as there is an accumulation of oil, for that long it will burn. In the same way, as long as the lamp of the development of the aspiration to omniscience has the special wick of bodhisattva prayer, it will illuminate the realm of phenomena. For as long as there is the accumulation of the oil of the conduct of great compassion, for that long it will burn by guiding beings, purifying realms, and accomplishing the body2107 of a buddha. [F.318.a] [B20]

54.­262

“Noble one, the adornment made of divine Jambu River gold that is worn on the head of Vaśavartin, the king of devas, cannot be surpassed by any of the devas within the desire realm. In the same way, the irreversible bodhisattvas have the adornment made of divine Jambu River gold that is the development of the aspiration to omniscience, which is being established in practice and good qualities and is the great prayer that is worn upon their heads. It cannot be surpassed by any of the various kinds of foolish beings, by the training śrāvakas and accomplished śrāvakas, or by pratyeka­buddhas.

54.­263

“Noble one, the roar of the lion, the king of beasts, gladdens the newly born lion cubs and drives away other animals.2108 In the same way, from the tathāgata individual who is a great lion comes the roar that describes the development of the aspiration to enlightenment so that the lion cubs, who are the beginner bodhisattvas, are gladdened by the Dharma2109 of the Buddha, and all beings who are dependent on the objects of sensory perception are driven away.

54.­264

“Noble one, the sound from the lute strings made from the gut of a lion causes other lute strings to snap. In the same way, the sound that describes good qualities that come from the strings made from the gut of the development of the aspiration to enlightenment of the lion that is the Buddha with a body of the perfections causes all the lute strings of delight in desires to snap.2110 It also brings to a stop all the talk of the conduct and qualities of śrāvakas and pratyeka­buddhas. [F.318.b]

54.­265

“Noble one, if one drop of the milk of a lion is dropped into an ocean of the milk of cows, buffalo, and goats, all those milks will separate from it and not absorb it. In the same way, if one drop of the milk of the development of the aspiration to omniscience from a lion who is an individual who is a tathāgata is dropped into an ocean of the milk of the kleśas2111 that has accumulated throughout hundreds of thousands of kalpas, they will all cease, and, also, the liberations of the śrāvakas and pratyeka­buddhas will not remain and will not conjoin with it.

54.­266

“Noble one, the avadavat chick has an especially powerful song even while still inside the egg, while none of the flocks of birds that live in the Himalayas have such strength and power in their song. In the same way, the beginner bodhisattva who is the avadavat chick inside the egg of saṃsāra has the especially powerful song of great compassion and the aspiration to enlightenment, which none of the śrāvakas and pratyeka­buddhas have.

54.­267

“Noble one, not long after a great garuḍa’s chick is born, it possesses the power and strength of the wind from its wings, and it has the quality of pure eyes that no other kind of bird has, even when fully grown. In the same way, the great garuḍa’s chick that is a bodhisattva who has developed motivation for the first time, who is born from the family and lineage of the great garuḍa who is the tathāgata, possesses the power and strength of the wind from the wings of the development of the aspiration to omniscience and has the quality of the pure eyes of great compassion and higher motivation, which are not to be found among the śrāvakas and pratyeka­buddhas who appear during a full hundred thousand kalpas. [F.319.a]

54.­268

“Noble one, the arrowhead shot from the hands of a great man will pierce armor no matter how thick. In the same way, there is no armor of predispositions that cannot be pierced by the arrowhead of the development of the aspiration to omniscience when it is fired from the hands of a bodhisattva with firm diligence.

54.­269

“Noble one, when a great strongman is filled with wrath, for as long as there are bulges on his forehead there will be no one in Jambudvīpa who can defeat him. In the same way, for as long as there are the bulges of the development of the aspiration to omniscience on the face of a bodhisattva strongman with the fierce higher motivation of great compassion, then no māras in all world realms and no māra activity can defeat him.

54.­270

“Noble one, a student training under a master archer has not gained mastery of the method of archery but has a training in the art and methods and particulars of archery that is not found among those who have no knowledge of archery. In the same way, the bodhisattva with a beginner’s knowledge has not gained the mastery of the level of omniscience, but whatever special wisdom of prayer and power of conduct they have is not to be found among any beings who have not2112 developed the aspiration to omniscience, among the training śrāvakas and accomplished śrāvakas, or among the pratyeka­buddhas.

54.­271

“Noble one, in learning the art of archery, first there is the preliminary of learning the stance. In the same way, in the bodhisattva training for the level of omniscience, [F.319.b] in order to comprehend all the Dharma of the buddhas, one must first be established in the preliminary of the higher motivation of the development of the aspiration to omniscience.

54.­272

“Noble one, all the illusory manifestations and objects of perceptions created by a conjurer are accomplished through first focusing on the accomplishment of the magical power of a mantra. In the same way, all the field of perception of the buddhas and bodhisattvas, which is the manifestation of all bodhisattva miracles and objects of perception, is accomplished through first developing the aspiration to omniscience.

54.­273

“Noble one, all the magic mantras and spells have no form, and there is nothing to be shown, and yet through the development of an aspiration, conjured illusions and forms of all kinds manifest. In the same way, the development of the aspiration to omniscience has no form, and there is nothing to be shown, and yet just through having the power of aspiration in the realm of phenomena there is the accomplishment of the manifestation of the display of qualities throughout the entire realm of phenomena.

54.­274

“Noble one, when a cat merely looks at a mouse it runs away. In the same way, the bodhisattva, just through engaging in the higher motivation of the development of the aspiration to omniscience, causes all karma and kleśas to run away.

54.­275

“Noble one, when a person wears jewelry made of Jambu River gold, it outshines all other adornments. In the same way, when the bodhisattva wears the jewelry made of Jambu River gold, which is the development of the aspiration to enlightenment, it outshines all the jewelry of the qualities of all śrāvakas and pratyeka­buddhas.

54.­276

“Noble one, however small an element of the king of lodestones may be, [F.320.a] it destroys all hard iron chains. In the same way, however small the element of a sincere development of the aspiration to omniscience, it destroys the iron chains of wrong views, ignorance, and craving.

54.­277

“Noble one, wherever one places an element of lodestone, ordinary iron will disperse, will not remain, and will not gather. In the same way, wherever the element of the development of the aspiration to omniscience is present among karma, kleśas, and the liberations of śrāvakas and pratyeka­buddhas, those karma, kleśas, and the liberations of śrāvakas and pratyeka­buddhas will disperse, will not remain, and will not gather.

54.­278

“Noble one, a fisherman who eats just a fragment of the fat of a makara will become freed from fear of all water creatures, and the bite of the makara will not harm his body. In the same way, bodhisattvas who with a higher motivation eat only a part of the aspiration to enlightenment will become free from fear of the kleśas, and even though they come into the presence of all śrāvakas and pratyeka­buddhas and remain there, they will not be harmed by falling into the wrong path for manifesting the final conclusion.

54.­279

“Noble one, a person who drinks amrita will not die as the result of any harm from others. In the same way, the bodhisattva who drinks the amrita of the development of the aspiration to omniscience will not die on the level of any śrāvaka or pratyeka­buddha and will not cease the continuous bodhisattva prayers of great compassion. [F.320.b]

54.­280

“Noble one, a person who has the magical accomplishment of collyrium can be active within all human habitations but will be seen by no one. In the same way, the bodhisattva who relies2113 on the wisdom and prayer of the development of the aspiration to enlightenment, although active in all the realms of the māras, will not be seen by any māra.

54.­281

“Noble one, a person who is supported by a great king has no fear of ordinary people. In the same way, the bodhisattva who is supported by the great king of the Dharma, which is the development of the aspiration to enlightenment, has no fear of all obscurations, obstacles, and lower realms.

54.­282

“Noble one, if something lives in a hole in the ground and that gap in the earth is saturated with water, it has no fear of fire. In the same way, the bodhisattva whose mind is saturated by the roots of merit of the aspiration to enlightenment has no fear of the fire of the wisdom of liberation of the śrāvakas and pratyeka­buddhas.

54.­283

“Noble one, a person who is supported by a hero has no fear of any enemy. In the same way, the bodhisattva who is supported by the hero that is the development of the aspiration to omniscience has no fear of the enemy that is bad conduct.

54.­284

“Noble one, Śakra, the lord of the devas, wielding the weapon of the vajra, defeats the entire host of asuras. In the same way, the bodhisattva who wields the vajra weapon of the higher motivation that is dependent on the development of the aspiration to omniscience defeats the entire host of the asuras who are māras and adversaries.

54.­285

“Noble one, a person who drinks the elixir of life will have a very long life, will not become weak, and will not grow old. [F.321.a] In the same way, the bodhisattva who drinks the accumulated life-elixir of the development of the aspiration to omniscience will continue in saṃsāra for countless kalpas without ever wearying or becoming stained by the defects of saṃsāra.

54.­286

“Noble one, in all preparations of herbal medicines, one first needs water, and then they will not turn bad. In the same way, in practicing an accumulation of all bodhisattva conduct and prayer, one first needs to have the development of the aspiration to omniscience, and then they will not turn bad.

54.­287

“Noble one, in all accomplishment of human goals, there must first be the faculty of life. In the same way, the bodhisattva must first have the aspiration to enlightenment in order to acquire all the Dharmas of the buddhas.

54.­288

“Noble one, a person who is deprived of the faculty of life has no power to perform any action and cannot be brought to life even by parents and a host of relatives. In the same way, bodhisattvas who are separate from the development of the aspiration to omniscience will have no power to attain the wisdom of the buddhas, and all beings cannot bring them to life with the qualities of omniscience.

54.­289

“Noble one, the great ocean cannot be poisoned by any poisons. In the same way, the great ocean of the development of the aspiration to omniscience cannot be poisoned by any of the poisons of karma, kleśas, or the aspirations to enlightenment of the śrāvakas and pratyeka­buddhas.

54.­290

“Noble one, the light of all the stars cannot overwhelm the disk of the sun. [F.321.b] In the same way, the sun disk of the development of aspiration to omniscience cannot be overwhelmed by the immaculate qualities of all śrāvaka and pratyeka­buddha stars.

54.­291

“Noble one, not long after a prince has been born, he outshines the highest ministers who are his seniors through being of noble birth and sovereignty. In the same way, not long after bodhisattvas have developed the aspiration for enlightenment, through being born in the family of the Dharma kings, the tathāgatas, even though they are beginners, through the sovereignty of the great compassion of the aspiration to enlightenment, they outshine all the śrāvakas who are their seniors in having practiced celibacy for a long time.

54.­292

“Noble one, all ministers have to pay homage to a prince, however young he is and however senior to him they are, and yet the prince does not disrespect the senior ministers. In the same way, however senior the śrāvakas and pratyeka­buddhas may be, however long they have been practicing celibacy, they should bow down to a beginner bodhisattva. Also, the bodhisattvas should not disrespect the śrāvakas and pratyeka­buddhas.

54.­293

“Noble one, even though a prince is not needed by anyone,2114 because he has the royal title and because of the nobility of his family, none of the king’s ministers is his equal. In the same way, even though beginner bodhisattvas are oppressed by result-causing karma and kleśas, they have the title of having developed the aspiration to omniscience and have the nobility and greatness of the family of the buddhas, and therefore none of the śrāvakas and pratyeka­buddhas that have reached complete attainment are their equals. [F.322.a]

54.­294

“Noble one, a completely pure, precious jewel will appear impure to someone who has the visual defect of cataracts. In the same way, the nature of the jewel of the development of the aspiration to omniscience is pure, but it appears impure to those whose eyes of faith have the defect of the cataracts of ignorance.

54.­295

“Noble one, when all mantras and elixirs have been gathered together and prepared, they heal the illness of beings through being touched or seen, or through being in their presence. In the same way, the body of the prayer and wisdom of the aspiration to enlightenment is created from all the mantras and elixirs of the accumulation of roots of merit and of wisdom and method. Hearing, seeing, being in the presence of, or thinking of someone who possesses that aspiration to enlightenment heals the illness of the kleśas of beings.

54.­296

“Noble one, clothing that has the characteristic of duck feathers2115 is unstained by the defect of mud. In the same way, the aspiration to enlightenment that is the clothing that has the characteristic of duck feathers is not afflicted by the defect of the mud of the kleśas of saṃsāra.

54.­297

“Noble one, a wooden figure that has its head shaft will not fall apart but be able to perform all functions. In the same way, if in the head of the body of the wisdom of the prayer2116 for omniscience there is the shaft of the prayer for the development of the aspiration to enlightenment, it will have the power for all bodhisattva activities, and because the body is created from the wisdom of the prayer for omniscience, it will not fall apart.

54.­298

“Noble one, a machine that does not have a shaft, even though it possesses wooden limbs, will not have the power for necessary actions. [F.322.b] In the same way, if bodhisattvas do not possess the higher motivation of the aspiration to omniscience, even though they have the accumulation of the limbs of enlightenment, they will not have the power to accomplish the Dharma of the buddhas.

54.­299

“Noble one, a cakravartin has the precious black agarwood called essence of the elephant. As soon as that incense is lit, all four branches of the cakravartin’s army rise up into the sky. In the same way, all the bodhisattva’s roots of merit, which are the agarwood incense of the development of the aspiration to omniscience, rise above all the three realms and fully accomplish the noncomposite field of activity that is the sky of the wisdom of the tathāgatas.

54.­300

“Noble one, diamonds do not come from inferior jewel mines but from diamond mines or from gold mines. In the same way, the development of the aspiration to omniscience is like a diamond. It does not arise in the jewel mines of the lesser roots of merit of the aspirations of beings, but from the diamond mines of the great compassion that protects beings or from the great gold mines of the higher focus on the omniscient wisdom.

54.­301

“Noble one, the class of trees called without a root ultimately has no visible roots, and yet the trees are seen to be covered like a net with branches, leaves, foliage, and flowers. In the same way, there are ultimately no visible roots of merit of the development of the aspiration to omniscience, and yet in all existences in all worlds there appear the extensive flowers of its merit, wisdom, and higher cognitions, as a net of great prayers. [F.323.a]

54.­302

“Noble one, if a diamond is placed in a poor container, it does not appear to be beautiful, and a vessel with cracks or holes cannot contain it, only a vessel in perfect condition. In the same way, the great diamond of the development of the aspiration to omniscience will not have beauty in the vessels of beings who have weak aspiration, are miserly, have bad conduct, are malevolent, are lazy, have disrupted mindfulness, or have wrong understanding. It cannot be contained within beings who are vessels with unstable minds and who follow erroneous higher motivations, but only in the precious vessels of a bodhisattva’s higher motivation.

54.­303

“Noble one, a diamond can pierce all other jewels. In the same way, the diamond of the development of the aspiration to omniscience can pierce and comprehend all the precious Dharmas of the buddhas.

54.­304

“Noble one, a diamond can cut through and overcome all stones. In the same way, the diamond of the development of the aspiration to omniscience can cut through and overcome the stone of false views.

54.­305

“Noble one, even if a diamond is broken, it is superior to all other jewels and outshines ornaments of gold. In the same way, even if the diamond jewel of the development of the aspiration to omniscience becomes broken through one’s following erroneous thoughts, it still outshines the golden adornments that are the qualities of all śrāvakas and pratyeka­buddhas.

54.­306

“Noble one, even if a diamond is broken, it will dispel all poverty. In the same way, even if the diamond jewel of the development of the aspiration to omniscience becomes broken through not being practiced, it can still dispel the poverty that is saṃsāra. [F.323.b]

54.­307

“Noble one, however small a diamond element may be, it still has the characteristic of being able to cut all jewels and stones. In the same way, however minor the engagement in the diamond element of the development of the aspiration to omniscience, it still has the characteristic of destroying all ignorance.

54.­308

“Noble one, a diamond jewel does not come into the hands of lesser people. In the same way, the diamond jewel of the development of the aspiration to omniscience does not come into the hands of devas and humans who have inferior aspiration and poor roots of merit.

54.­309

“Noble one, a person who is not skilled in examining jewels will not know the qualities of a diamond jewel and therefore will not experience its qualities. In the same way, a person whose understanding is confused is not skilled in the qualities of the great diamond jewel of the development of the aspiration to omniscience and therefore will not experience its qualities.

54.­310

“Noble one, a diamond cannot be dissolved.2117 In the same way, the diamond of the aspiration to enlightenment, which is the cause of omniscience, cannot be dissolved.

54.­311

“Noble one, the great diamond weapon can only be held by someone who has the superior powerful strength and might of the great Nārāyaṇa, and not by another strongman. In the same way, the great diamond weapon of the development of the aspiration to omniscience can only be acquired by a great bodhisattva whose limitless roots of merit are made firm by the power of the cause of omniscience, which has superior powerful strength and might like that of the great Nārāyaṇa. Otherwise, it cannot be held by any other strongmen, who are the śrāvakas and pratyeka­buddhas. [F.324.a]

54.­312

“Noble one, a diamond can pierce what no other weapon can pierce, without itself being damaged. In the same way, wherever the weapons of the prayers and wisdom of śrāvakas and pratyeka­buddhas are ineffective in ripening and guiding beings, or in associating with the suffering that is experienced during the kalpas of the three times, there the bodhisattva who wields the great diamond weapon of the development of the aspiration to omniscience is effective without weariness of mind, and without it being unendurable, and without being adversely affected by it.

54.­313

“Noble one, a diamond can only be contained in a ground made of diamond and not in any other place. In the same way, only the strong diamond ground of the development of the aspiration to omniscience can contain the diamond of the accumulations of the prayers that arise from a bodhisattva, so that śrāvakas and pratyeka­buddhas cannot possess it.

54.­314

“Noble one, the container of the great ocean is the diamond ground that is solid and without fissures so that water cannot leak through the cracks.2118 In the same way, the roots of merit of a bodhisattva that rest on the uncracked ground of dedication of the diamond of the development of the aspiration to enlightenment will never be exhausted throughout all existences.

54.­315

“Noble one, the great earth that rests on a foundation of diamond will never be destroyed and will never degenerate. In the same way, the bodhisattva prayers that are based upon the solid diamond ground of the development of the aspiration to enlightenment will never be destroyed and will never degenerate.

54.­316

“Noble one, a diamond will not rot if immersed in water. In the same way, the diamond of the development of the aspiration to enlightenment will not become rotten even if it remains for a kalpa in the water of all karma and kleśas. [F.324.b]

54.­317

“Noble one, a diamond will not be burned or scorched by the heat of fire. In the same way, the diamond of the development of the aspiration to omniscience will not be burned by the heat of the fire of the sufferings of all saṃsāra and will not be scorched by the burning fire of all the kleśas.

54.­318

“Noble one, when a tathāgata arhat samyak­saṃbuddha sits on the bodhimaṇḍa, overcomes the māras, and attains omniscient buddhahood, no place can be its location other than the ground that is the diamond center of a world realm of a billion worlds. In the same way, all the strength, power, and might of the bodhisattvas’ roots of merit from their prayers for the attainment of the highest, complete enlightenment, their entry into patience, their attainment of the bhūmis, their completion of the roots of merit, their receiving their prophecy, their reliance2119 on all the accumulations of the bodhisattva path, their making offerings to all the tathāgatas, and their holding all the great clouds of the Dharma can only be located on the solid diamond center of the wisdom of all the prayers for the development of the aspiration to omniscience, and other beings will not be able to possess it.

54.­319

“Noble one, the development of the aspiration to omniscience has those qualities and countless others; it possesses an indescribable extent of indescribable special qualities. [F.325.a] Any being who develops the aspiration to the highest, complete enlightenment possesses the phenomena of such qualities and will possess them going forward.

54.­320

“Therefore, noble one, you have gained an excellent attainment in developing the aspiration to the highest, complete enlightenment, and in order to attain these qualities you have sought bodhisattva conduct.

54.­321

“Noble one, you asked, ‘How does one perform bodhisattva conduct? How does one practice it?’

“Noble one, go inside the great kūṭāgāra called Vairocana­vyūhālaṃkāra­garbha and look! You will then know how a bodhisattva should train in bodhisattva conduct and, having trained, what kind of qualities will be accomplished.”

54.­322

Sudhana, the head merchant’s son, circumambulated the bodhisattva Maitreya, keeping him to his right, and then said, “Ārya, open the door of the kūṭāgāra. I am going to enter.”

54.­323

The bodhisattva Maitreya came in front of the door of the Vairocana­vyūhālaṃkāra­garbha kūṭāgāra. With his right hand he snapped his fingers, and with that sound the door opened.

He said, “Noble son, enter the kūṭāgāra.”

54.­324

Sudhana, the head merchant’s son, was greatly amazed, and he entered the kūṭāgāra. The instant he entered, the door closed by itself. He saw that the kūṭāgāra was vast and immense, many hundreds of thousands of yojanas wide; [F.325.b] as high as the surface of the sky; in all directions as vast as space; adorned by countless parasols, banners, and flags; adorned by countless jewels; adorned by countless hung strings of pearls; adorned by countless hung strings of jewels; adorned by countless hung strings of red pearls; adorned by countless hung strings of lion pearls; adorned by countless lion banners; adorned by countless moons and half moons; adorned by countless hung silk streamers of various colors; adorned by countless silk flags of various colors; adorned by the lights of countless nets2120 of strings of jewels; adorned by countless nets of gold strings; adorned by countless streamers of jewels; adorned by countless cords of gold beautified by jewels; adorned by countless bells with beautiful sounds; adorned by countless strings of precious tiny bells that made beautiful sounds when moved; adorned by rains of countless divine flowers; adorned by countless hung streams of divine garlands; adorned by countless censers from which flowed the aroma of incense sticks;2121 adorned by countless raindrops of gold dust; adorned by countless nets of upper balconies; adorned by countless windows; adorned by countless toraṇas; [F.326.a] adorned by countless pinnacles; adorned by countless mirrors; adorned by countless precious cornices; adorned by countless precious panels; adorned by countless pillars; adorned by countless clouds of precious cloths; adorned by countless precious tree trunks; adorned by countless precious platforms; adorned by countless precious pathways; adorned by countless precious canopies; adorned by countless precious floors of various kinds; adorned by countless precious kūṭāgāra adornments; adorned by countless precious thrones; adorned by countless precious statues of females; adorned by countless walkways overhung with precious streamers; adorned by countless beautifully arranged pillars of banana trees made of Jambu River gold; adorned by countless statues made of all precious materials; adorned by countless statues of bodhisattvas; adorned by countless flocks of various birds singing beautiful songs; adorned by countless precious lotuses; adorned by countless precious supporting columns; adorned by countless pools; adorned by countless white lotuses; adorned by countless stairways; adorned by countless arrangements of daises;2122 adorned by countless various kinds of precious ground; [F.326.b] adorned by countless lights of great precious jewels; adorned by countless arrangements of all jewels; and adorned by countless perfect qualities and excellences.

54.­325

He saw within the kūṭāgāra another hundred thousand with this kind of an array of adornments: adorned by countless precious parasols, banners, and flags, and so on, adorned by countless perfect excellent qualities.

54.­326

He saw that all those kūṭāgāras were in that way vast, immense, and immeasurable; were treasuries of space; and had been completely, beautifully adorned.

54.­327

He saw that these kūṭāgāras were perfectly arranged so that in a single perception they appeared in the manner of reflections that were separate from one another, not mingled with one another, and distinct from one another, and so that they appeared with all of them without exception being perceived in a single perception.

54.­328

Sudhana, the head merchant’s son, having seen in that way the inconceivable field of perception and miraculous manifestations of the Vairocana­vyūhālaṃkāra­garbha kūṭāgāra, had great delight, and his enthusiasm and aspiration increased by an immeasurable power of joy, which saturated his mind and body; his mind was clarified of all conceptualizations; his mind dispelled all obscurations; he was freed from all ignorance; he entered the direction of the absence of delusion;2123 [F.327.a] he had hearing that perceived with the unimpeded memory of all sounds; he had mentation that was free of all confusion; he had the power of understanding that followed the way of unobscured liberation; he had eyesight that reached all perceptions without obscuration; and with the accomplishment of paying homage with his body while facing all directions he paid homage by prostrating with the full length of his all-pervading body.

54.­329

As soon as Sudhana, the head merchant’s son, bowed down he perceived that he had entered all those kūṭāgāras through the power of the bodhisattva Maitreya’s blessing. He saw the many different and various miraculous manifestations and inconceivable objects of perception inside those kūṭāgāras. Inside some kūṭāgāras he perceived and comprehended where the bodhisattva Maitreya first developed the prayer for the highest, complete enlightenment: his birth into a family, what name he had, what roots of merit he was inspired to, which kalyāṇamitras inspired him, his lifespan, the name of the kalpa, and under which tathāgata in a realm with what kinds of displays and in what kind of assembly he made which particular prayers.

54.­330

He also perceived himself, during the entire lifetime of that tathāgata and of those beings, to be at the feet of that tathāgata in that time, [F.327.b] and he saw all those activities.

54.­331

In some kūṭāgāras he saw the bodhisattva Maitreya at the time that he first attained the samādhi of love.

54.­332

In some, he saw where he practiced conduct; in some, where he completed the perfections; in some, where he entered the state of patience; in some, where he ascended the bhūmis; in some, where he gained the displays of buddha realms; in some, where he obtained the teaching of tathāgatas; in some, where he attained the patience of the birthlessness of phenomena; and in some, where he received the prophecy of his highest, complete enlightenment, and everything about what kind of prophecy he received, who gave the prophecy, and the length of time that was prophesied.

54.­333

In some kūṭāgāras he saw the bodhisattva Maitreya being a cakravartin establishing beings on the path of the ten good actions.

54.­334

In some, he saw him being a lord of the world, benefiting the world and gathering beings through all kinds of happiness; in some, being a Śakra, turning beings away from delighting in sensory pleasures; in some, being a Brahmā, describing to beings dhyāna and immeasurable joy; in some, being a Suyāma deva lord, describing limitless qualities to beings; in some, being a Saṃtuṣita deva lord, describing the qualities of a bodhisattva with one life remaining; [F.328.a] in some, being a Sunirmita deva lord, manifesting the array of emanations of all bodhisattvas to his retinue; in some, being a Vaśavartin deva lord, displaying to the devas power over all phenomena; in some, being a Māra, teaching to devas the impermanence of all good fortune; and in some, being born in the dwelling of the lord of the asuras, teaching the Dharma to his retinue of asuras in order that they forsake all pride, arrogance, and conceit, enter the great ocean of wisdom,2124 and attain the illusory powers2125 of the wisdom of the Dharma.

54.­335

In some kūṭāgāras he saw the realm of Yama, in which the light of the bodhisattva Maitreya illuminated all the beings in the hells, so that all the sufferings of the hells ceased for the beings who had been reborn in the hells.

54.­336

In some kūṭāgāras he saw the realm of the pretas, in which the bodhisattva Maitreya created much food and drink for the beings who had been reborn in the preta realms, ending their hunger and thirst.

54.­337

In some kūṭāgāras he saw the worlds of animals, in which through taking birth in their various kinds of physical existences he guided those beings who had been reborn as animals.

54.­338

In some kūṭāgāras he saw him in the deva retinues of the realms of the Mahārājas, where he taught the Dharma to the world lords; in some, he was in the retinue of a Śakra deva lord; in some, in the retinue of a Suyāma deva king; [F.328.b] in some, in the retinue of a Saṃtuṣita deva king; in some, in the retinue of a Sunirmita deva king; in some, in the retinue of a Vaśavartin deva king; in some, in the retinue of a Māra; and in some kūṭāgāras he saw the bodhisattva Maitreya teaching the Dharma in the retinue of a Brahmā lord.

54.­339

In some kūṭāgāras, he saw the bodhisattva Maitreya teaching the Dharma in the retinues of great nāgas and mahoragas; in some, in the retinues of yakṣas and rākṣasas; in some, in the retinues of gandharvas and kinnaras; in some, in the retinues of the lords of the asuras and dānavas; in some, in the retinues of great lords of the garuḍas; in some, in the retinues of humans; in some, in the retinues of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans; in some, in the retinues of śrāvakas; in some, in the retinues of pratyeka­buddhas; and in some, in the retinues of bodhisattvas.

54.­340

In some kūṭāgāras, he saw the bodhisattva Maitreya teaching the Dharma to beginner bodhisattvas who had developed the aspiration to enlightenment for the first time; in some, to those who were engaged in bodhisattva conduct; in some, to those who had attained patience and were irreversible; and in some, to those who were in their last lifetime and had been consecrated by the buddhas.

54.­341

In some kūṭāgāras, he saw him describing the particular qualities of a bhūmi to bodhisattvas who were on the first bhūmi, and in some he saw the bodhisattva Maitreya discussing all the particular qualities of the bhūmis with bodhisattvas on all ten bhūmis; in some, he had the completion of all the perfections; [F.329.a] in some, he had infinite2126 entries into all trainings; in some, he had vast entries through the gateways of all samādhis; in some, he had profound liberations; in some he had pervaded the peaceful scope of dhyāna, samādhi, samāpatti, and higher cognitions; in some, he entered the bodhisattva’s conduct, guidance, and methods; and in some he had a vast accomplishment of prayers.

54.­342

In some kūṭāgāras, he saw the bodhisattva Maitreya accompanying bodhisattvas who followed the same kind of conduct and spoke in unison2127 about engaging, in order to benefit beings, in the various specific kinds of arts and treatises that bring benefit, happiness, and wealth to all beings.

54.­343

In some, he saw him speaking in unison2128 with bodhisattvas with one lifetime remaining about entering the gateway of the wisdom consecration of all the buddhas.

54.­344

In some kūṭāgāras, he saw the bodhisattva Maitreya dedicated to walking2129 for many hundreds of thousands of years.

54.­345

In some kūṭāgāras, he saw the bodhisattva Maitreya dedicated to chanting the teachings; in some, he was dedicated to examining the gateways of the Dharma; in some, he was dedicated to discussing the Dharma; in some, he was dedicated to writing out the Dharma; in some, he was resting in meditation on love; in some, he was resting in meditation on all dhyānas and immeasurables; in some, he was resting in meditation on all the āyatana meditation states and liberations; [F.329.b] and in some, he was resting in meditation in the samādhi of the method for accomplishing the higher cognitions of a bodhisattva.

54.­346

In some kūṭāgāras, he saw many bodhisattvas resting in the bodhisattva samādhi of emanations, and he saw many clouds of all emanations coming from all the pores of all their bodies.

54.­347

From some of them, he saw many clouds of devas arising from all their bodies and pores. From some of them, he saw many clouds of nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakras, Brahmās, world lords, and cakravartins arising from all their bodies and pores; from some of them, many clouds of kings of realms from all their bodies and pores; from some of them, many clouds of young princes from all their bodies and pores; from some of them, many clouds of head merchants, ministers, and householders from all their bodies and pores; from some of them, many clouds of śrāvakas, pratyeka­buddhas, and bodhisattvas from all their bodies and pores; from some of them, many clouds of the bodies of tathāgatas from all their bodies and pores; and from some of them, measureless clouds of emanated beings arising from all their bodies and pores.

54.­348

From some of them, he heard various Dharma gateways coming from all their bodies and pores, which means he heard the many sounds of entering all Dharma doors such as the door of praising the qualities of bodhisattvas; [F.330.a] the door of the perfection of generosity; the doors of the perfections of conduct, patience, diligence, dhyāna, wisdom, method, prayer, strength, and knowledge; the doors of the methods of gathering pupils, the dhyānas, the immeasurables, the samādhis, the samāpattis, the higher cognitions, gnosis, the retentions, the eloquences, the truths, the discernments, śamatha, vipaśyanā, and liberation; and the doors of dependent origination, elimination, the bases of miraculous powers, the powers, the strengths, the aspects of enlightenment, the paths, the teaching of the Śrāvakayāna, the teaching of the Pratyeka­buddhayāna, the teaching of the Mahāyāna, the bhūmis, patience, conduct, and prayer.

54.­349

In some kūṭāgāras, he saw the gathered assemblies of followers of tathāgatas. He saw the various different births of those tathāgatas, their different families, their countless different lifetimes,2130 their different realms, their different kalpas, their different teachings of the Dharma, their different gateways of emanations,2131 the different durations of their Dharmas, and so on, up to all the different forms of their assemblies of followers without exception. [F.330.b]

54.­350

He saw in the center of the Vairocana­vyūhālaṃkāra­garbha kūṭāgāra one kūṭāgāra that was greater and vaster than the others and was adorned with adornments that were greatly superior to all the adornments, without exception, of all the other kūṭāgāras.

54.­351

He saw within that kūṭāgāra a billion-world world realm. He saw in that billion-world world realm the billion four-continent worlds and a billion Jambudvīpas and a billion Tuṣita paradises.

54.­352

He saw within those Jambudvīpas the bodhisattva Maitreya being born from within a lotus; being taken up by Śakra and Brahmā, walking seven steps, gazing into the ten directions, and emitting the lion’s roar; manifesting all the stages of youth; being within the harem; going to the park; turning toward omniscience; setting forth and entering homelessness; manifesting the practice of asceticism; eating food; going to the bodhimaṇḍa; engaging in subjugating the māras; attaining the enlightenment of buddhahood; gazing without closing the eyes at the Bodhi tree; being supplicated by Mahābrahmā; turning the wheel of the Dharma; and passing away to divine abodes, which was done through various different manifestations of the range of attainments of buddhahood, followed by turning the wheel of the Dharma in different ways, names, and forms, with various different lifespans, with various different assemblies of followers, [F.331.a] with various different manifestations of pure buddha realms, with various different conduct and prayers, with various methods for presenting and teaching the Dharma and for ripening beings, and with various different manifestations of the distribution of relics and the power of the duration of the teachings.

54.­353

Sudhana, the head merchant’s son, perceived himself to be at the feet of them all.

54.­354

Through the blessing of the unfailing memory, all the steadfast knowledge of all those assemblies of followers, all those manifestations of activities, and all those different lifespans remained within his level of comprehending knowledge.

54.­355

From all the nets of strings of bells and jingle bells, and from the music and songs and all other perceived sounds, he heard the inconceivable thunder from the clouds of the Dharma being emitted.

54.­356

He heard from them all the sounds of all the Dharma just as it had been previously taught: from some he heard the different kinds of aspiration to enlightenment; from some, the different kinds of conduct and prayer of the perfections; from some, the different kinds of countless bhūmis; from some, the different kinds of miraculous manifestation from inconceivable higher cognitions; from some, the different kinds of various offerings to the tathāgatas; from some, the different kinds of displays of buddha realms; and from some, the different kinds of measureless clouds of the Dharma of the tathāgatas.

54.­357

From some, he heard the words concerning entering into omniscience: that in a world realm of such and such a name, [F.331.b] a bodhisattva with such and such a name hears such and such a Dharma gateway, is inspired by such and such a kalyāṇamitra, and at the feet of such and such a tathāgata hears that in a kalpa with a certain name he will be present in a certain realm, in a certain circle of followers, and having generated certain roots of merit and having heard of certain buddha qualities will develop a certain aspiration, and through a certain kind of prayer will develop the aspiration to enlightenment and will practice bodhisattva conduct for a certain number of kalpas, and will then attain the highest, complete enlightenment of buddhahood, when he will have a certain name and a certain lifespan and have a certain perfection of qualities and arrays of a buddha realm, and through certain specific prayers will guide beings in a certain way and will gather a certain following of śrāvakas and pratyeka­buddhas, and when he has passed into nirvāṇa his Dharma will remain for a certain number of kalpas, and he will thus benefit beings in that way.

54.­358

From some, he heard that in a world realm of such and such a name, a bodhisattva with such and such a name practices the perfection of generosity, making a hundred gifts in a certain way of that which it is hard to give away; that a bodhisattva with such and such a name maintains correct conduct, meditates on patience, engages in diligence, [F.332.a] rests in dhyāna, or practices the analysis of wisdom; that a bodhisattva with such and such a name gives away his kingdom in order to search for the Dharma; that he gives away his jewels, gives away his children, gives away his wives, gives away his hands and feet, gives away his head, and jumps into fire; that a bodhisattva with such and such a name holds the teaching of a tathāgata, recites the Dharma, makes a gift of the Dharma, makes an offering of the Dharma, raises the banner of the Dharma, beats the drum of the Dharma, blows the conch of the Dharma, sends down a rain of the Dharma, holds the teaching of a tathāgata, adorns the caitya of the Tathāgata, adorns the image of the Tathāgata, gathers the articles that will bring happiness to beings, and guards the treasure of the Dharma.

54.­359

From some, he heard that in a world realm of such and such a name, there resided, lived, and remained a tathāgata with such and such a name, teaching the Dharma through a consecration with a certain name, to a certain assembly, in a certain buddha realm, in a certain kalpa, with a certain lifespan, with certain Dharma teachings, guiding beings in a certain way, and having attained buddhahood through certain prayers.

54.­360

In that way, he heard from all the perceived networks of bells and jingle bells, music, and so on the words of countless different kinds of Dharma doors. On hearing all those words, the mind of Sudhana, the head merchant’s son, became saturated with the vast power of joy [F.332.b] and attained, through hearing, those Dharma doors. On hearing some, he attained many doors of eloquence. On hearing some, he attained many doors of the power of patience. On hearing some, he attained many doors of conduct. On hearing some, he attained many doors of prayer. On hearing some, he attained many doors of the perfections. On hearing some, he attained many doors of the higher cognitions. On hearing some, he attained many doors of gnosis and knowledge. On hearing some, he attained many doors of liberations. On hearing some, he attained many doors of samādhis. [B21]

54.­361

He saw in the mirrors countless reflections of images. In some he saw the perception of the reflections of the assemblies of followers of tathāgatas; in some he saw the perception of the reflections of the assemblies of followers of bodhisattvas; in some, the perception of the reflections of the assemblies of followers of śrāvakas; in some, the perception of the reflections of the assemblies of followers of pratyeka­buddhas; in some, the perception of the reflections of the assemblies of followers of tathāgatas; in some, the perception of the reflections of defiled realms; in some, the perception of the reflections of pure realms; in some, the perception of the reflections of defiled pure realms; in some, the perception of the reflections of purified defiled realms; [F.333.a] in some, the perception of the reflections of world realms with buddhas; in some, the perception of the reflections of world realms without the presence of a buddha; in some, the perception of the reflections of small world realms; in some, the perception of the reflections of great world realms; in some, the perception of the reflections of narrow world realms; in some, the perception of the reflections of vast2132 world realms; in some, the perception of the reflections of world realms that were within magical illusion; in some, the perception of the reflections of world realms that were sideways; in some, the perception of the reflections of world realms that were upside-down; in some, the perception of the reflections of world realms that were level; in some, the perception of the reflections of world realms that were the abodes of the hell beings, animals, and pretas; and in some, the perception of the reflections of world realms filled with devas and humans.

54.­362

He also saw countless bodhisattvas on the walkways and seated2133 on the thrones dedicated to a variety of necessities: some were walking, some were in meditation, some were looking, some were filled great compassion for beings, some were composing treatises on various subjects in order to benefit the world, some were receiving scriptural transmission, some were chanting it, some were writing it,2134 [F.333.b] some were asking questions, some were dedicated to The Confession of the Three Heaps and to dedication prayers, and some were accomplishing prayers.

54.­363

He saw many nets of light of all the kings of jewels coming from the pillars: from some came blue lights; from some, yellow; from some, red; from some, white; from some, the color of crystal; from some, the color of gold; from some, the color of sapphire; from some, the colors of the rainbow; from some, the color of Jambu River gold; and from some, lights in every color; which brought happiness to the body and mind and were supremely beautiful.

54.­364

He saw that the pillars of banana trees made of Jambu River gold and the hands of the statues made of all precious materials were hung2135 with clouds of flowers, and he saw that the hands were hung with wreaths of garlands; the hands were draped with cloths; the hands held parasols, banners, and flags; the hands held perfumes, incense, and ointments; the hands were hung with nets of strings of precious jewels;2136 the hands were hung with various jewels on various cords of gold; the hands were hung with long necklaces of various pearls; the hands were hung with long necklaces of various jewels; the hands were holding all kinds of adornments.

54.­365

He saw that some were bowing down their topknot jewels and crowns, staring with unblinking eyes, and paying homage with their palms placed together.

54.­366

He saw that from the strings of pearls fell a gentle rain of water with the eight good qualities that had the lovely aroma of various scents. [F.334.a]

54.­367

He saw many shining rows of lamps come from the nets of strings of beryl jewels.

54.­368

He saw the precious parasols adorned by every kind of adornment and decoration. He saw their interiors adorned by precious bells, nets of jingle bells, silk streamers and tassels, precious tablets,2137 and eggs2138 made of various kinds of precious jewels.

54.­369

He saw the ponds in which arose countless precious red lotuses, blue lotuses, night lotuses, and white lotuses. He saw that some were a hand span in size, some were a fathom in circumference, some were the size of carriage wheels, on which were arrayed the adornments of various statues. He saw that there were statues of women, statues of men, statues of boys, statues of girls, statues of Śakra, statues of Brahmā, statues of the world lords, and statues of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, śrāvakas, pratyeka­buddhas, and bodhisattvas, and also statues in the form of all beings with their many various colors and bodies, all arranged paying homage, with their palms together and bowing their bodies.

54.­370

He also saw statues of tathāgatas adorned with the thirty-two signs of a great being and sitting cross-legged.

54.­371

He saw that the floor was a great ground made of beryl with a checkerboard pattern, and within each of the squares there were countless perceptions of reflections. [F.334.b]2139 In some,2140 he saw the perception of reflections of realms; in some, the perception of reflections of bodhisattvas; and in some, the perception of reflections of buddhas.

54.­372

He saw that reflections of the entire array of the adornments in the kūṭāgāras appeared in each of the squares.

54.­373

He saw that from out of the entire treasury of the various flowers and fruits of the precious trees emerged the upper halves of many bodies with various shapes and various colors. He saw that from some emerged the upper halves of the bodies of buddhas; from some emerged the upper halves of the bodies of bodhisattvas; from some emerged the upper halves of the bodies of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas; from some emerged the upper halves of the bodies of Śakra, Brahmā, and world lords; from some emerged the upper halves of the bodies of cakravartins and lords of humans; from some emerged the upper halves of the bodies of young princes, head merchants, householders, ministers, men, women, boys, girls, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās.

54.­374

He saw that some of them had flower garlands hanging2141 from their hands; some of them had strings of jewels hanging from their hands; some of them had all adornments held in their hands; some were bowing, with palms together, and gazing with unblinking eyes; [F.335.a] some were praising; some were resting in meditation; some were the color of gold; some were the color of silver; some were the color of coral; some were the color of blue beryl; some were the color of sapphires; some were the color of the radiance of vairocana jewels; some were the color of magnolia flowers; some had bodies of light; and some were beautified by the signs of a great being.

54.­375

He saw that from the half moons emerged countless reflections of suns, moons, planets, and stars.

54.­376

He saw that on all the walls of the buildings, divine palaces, and kūṭāgāras there were checkerboard patterns made of all jewels.

54.­377

He saw within2142 those jewel checkerboard patterns all the bodhisattva Maitreya’s stages of bodhisattva conduct in his past practice of bodhisattva conduct; in some of the squares he saw the bodhisattva Maitreya giving away his head; in some, giving away his eyes; in some, giving away his hands; in some, giving away his clothes;2143 in some, giving away his crest jewel; in some, giving away his crest jewel of righteousness;2144 in some, giving away his teeth; in some, giving away his tongue; in some, giving away his ears; in some, giving away his nose; in some, giving away his heart; in some, giving away his flesh and bone marrow; [F.335.b] in some, giving away his blood; in some, giving away his skin and panniculus; in some, giving away his fingernails and toenails with their flesh; in some, giving away his fingers with their connecting webs; in some, giving away his sons, daughters, and wives; in some, giving away heaps of jewels; in some, giving away villages, towns, districts, regions, realms, and royal capitals; in some, giving away Jambudvīpa; in some, giving away the power of sovereignty; in some, giving away the royal throne; in some, giving away his male and female slaves; in some, giving away his harem; in some, giving away his parks and forest groves;2145 in some, giving away parasols, banners, and flags; in some, giving away flowers, garlands, perfumes,2146 and ointments; in some, giving away healing medicines; in some, giving away much food and drink; in some, giving away all requisites; in some, giving away all shelters; in some, giving away white copper2147 vessels filled with jewels; in some, giving away precious carriages; in some, freeing prisoners; in some, freeing those condemned to death; in some, curing children; and in some, showing the way to those who were lost; in some, he was a ferryman who sailed his boat across the river; in some, he was Bālāha, the king of horses, who saved the beings who had gone to the island of the rākṣasīs2148 in the great ocean; [F.336.a] in some, he was a great ṛṣi who created teaching traditions; in some, he was a cakravartin who established beings on the path of the ten good actions; in some, he was a physician who healed sickness; in some, he was someone who honored his father and mother; in some, he was someone who revered kalyāṇamitras; in some, he was dedicated to guiding beings in the appearance and form of a śrāvaka; in some, he was dedicated to guiding beings in the appearance and form of a pratyeka­buddha; in some, he was dedicated to guiding beings in the appearance and form of a bodhisattva; in some, he was dedicated to guiding beings in the appearance and form of a buddha; in some, he ripened beings through manifesting being reborn in any of the particular births of beings; in some, in the form of a dharmabhāṇaka, he entered the teachings of a tathāgata, received the transmission of the teachings, recited the teachings, correctly analyzed them, adorned the caitya of the Tathāgata, had statues of the Tathāgata made, inspired beings to make offerings to the Tathāgata, anointed them with perfumes and ointments, dressed them in bells and garlands, and so on, and he was dedicated to making offerings to the Buddha and established beings on the path of the ten good actions, established beings in the five precepts, the eight poṣadha vows, taking refuge in the Buddha, Dharma, and Saṅgha, [F.336.b] entering mendicancy, hearing the Dharma, receiving the transmission of the Dharma, reciting the Dharma, and contemplating it correctly; and in order to talk about the Dharma he sat upon a lion throne and explained the enlightenment of the buddhas.

54.­378

In that way, the bodhisattva Maitreya practiced the six perfections for countless hundreds of thousands of quintillions of kalpas. Sudhana, the head merchant’s son, saw all of that in various ways within each square of the checkerboard patterns.

54.­379

He saw in some kūṭāgāras the bodhisattva Maitreya serving as many kalyāṇamitras as there are, and all the array of miraculous manifestations that came from that.

54.­380

Sudhana went before all those kalyāṇamitras, and he perceived them speaking to him and giving an instruction: “Come here, Sudhana! Welcome! Are you well? Look at this inconceivable range and display of miraculous manifestations of the bodhisattva!”2149

54.­381

Sudhana, the head merchant’s son, saw in each of the kūṭāgāras, and in each object of perception, this and other ranges and displays of miraculous manifestations. Because of his unfailing power of memory, his pure vision, his view of all directions, and his unobscured wisdom of view in vipaśyanā, he was established on the level of wisdom that comes from the understanding of a bodhisattva, and therefore he saw all that infinite range and display of miraculous manifestations. [F.337.a]

54.­382

It was like when a person goes to sleep and in a dream sees many various particular perceived forms, such as delightful houses and divine palaces; delightful villages, towns, districts, and regions; delightful parks, gardens, and forest groves; delightful trees, rivers, pools, and mountains; delightful clothes, food, drink, and enjoyments; and the enjoyment of the pleasures of delightful songs, instrumental music, and percussive music. He perceives himself in the company of his father, mother, friends, family, and relatives. He sees the great ocean. He perceives Sumeru, the king of mountains, all divine realms, and Jambudvīpas, in which he himself is many hundreds of yojanas2150 tall. He sees his house and environs as vast. He perceives them to be adorned with all qualities and adornments. Even though he knows it is daytime, he cannot tell if that day is long or short, or even know that this is a dream. He perceives having all things that are pleasant, and he has the appearance of his composite body being in a state of happiness, not sleeping and free of all that is unpleasant, experiencing vast joy and happiness. He thinks this lasts a long time: for a day, a week, a fortnight, a month, a year, a hundred years, or longer, and when he wakes he remembers it all. [F.337.b]

54.­383

In that way, Sudhana, the head merchant’s son, through the blessing of the bodhisattva Maitreya, and through a knowledge that was free from a limited perception, like that of someone who has entered a dream of the three realms, was dwelling in the vast, extensive, unobscured perception of a bodhisattva and possessed the comprehension that could follow the inconceivable entry into the way of the bodhisattva and comprehend the scope of the displays of a bodhisattva, and therefore he saw all of those displays of miraculous manifestations, knew them, experienced them, examined them, identified them, and beheld them. He also perceived himself to be present among them.

54.­384

This is like when a sick person is in the final phase of his mind. In the instant that occurs, his existing karma manifests: there is the ripening of whatever kind of karma he has accumulated, so that on the basis of bad karma he sees the hells, birth as an animal, the realm of the pretas, or the servants of Yama holding menacing weapons and furiously shouting abuse; he hears the sounds of the wailing and cries of the beings in the hells; he sees the rivers of acid; he sees the mountains of rows of razor-blade edges, the iron cotton trees, and the forests of sword blades; and he sees the beings in hell on fire, burning, being incinerated, and all burning inside one iron pot. [F.338.a] He perceives those harms being inflicted and those sensations being experienced, and he sees and feels the suffering of the hell beings being burned by fire.

54.­385

Through good karma he sees the palaces and dwellings of devas: he sees the retinue of a deva, the groups of apsarases, and all the arrayed adornments; he sees and experiences parks, forest groves, rivers, ponds, precious mountains, wish-fulfilling trees, and many enjoyments, and he perceives them to last for a lifetime.

54.­386

Even though he has not passed away from this world and has not been reborn elsewhere, because of the inconceivable scope of karma, those kinds of appearances are not imperceptible but are perceived and experienced.

54.­387

In the same way, Sudhana, the head merchant’s son, because of the inconceivable scope of a bodhisattva’s karma, saw all that display of miraculous manifestations.

54.­388

By analogy, when a person is overpowered by a demon spirit, they will see many various kinds of forms, and whatever questions they ask, it will reveal an answer to them. In the same way, Sudhana, the head merchant’s son, saw all those arrays through the power of the blessing of the bodhisattva.

54.­389

By analogy, a person who goes into the dwelling of a nāga will enter into a nāga’s perception [F.338.b] and will have the perception of a day, a week, a fortnight, a month, a year, or a hundred years passing, but when they separate from the nāga’s perception, they will see that in terms of human perception only a moment2151 has passed. In the same way, Sudhana, the head merchant’s son, having a mind that maintained the perception of a bodhisattva and the blessing of the bodhisattva Maitreya, perceived in one moment many hundreds of thousands of quintillions of kalpas.

54.­390

By analogy, within Mahābrahmā’s divine palace, called Sarva­jagadvara­vyūha­garbha, the perceived reflections of all the world realms in the billion-world universe appear clearly and distinctly. In the same way, Sudhana, the head merchant’s son, saw the arising of all those displays, all those perceptions, unmixed with one another and unmingled with one another.

54.­391

By analogy, a monk dwelling in the samāpatti of a meditative state of totality in a singleness without duality, whether in his cell or on a walkway,2152 seated on a seat or standing up, perceives, sees, and experiences the entire world as the inconceivable scope of his meditation, the scope of his samāpatti of whichever meditative state of totality. [F.339.a] In the same way, Sudhana, the head merchant’s son, saw and experienced those displays according to whatever scope of perception he engaged in.

54.­392

It was like the display and ornamentation of a gandharva city that appears in the sky, which occurs without any obscuration.

54.­393

It was like the palace of a yakṣa being within a human palace, or a human palace being within a yakṣa palace; they are inseparable but are perceived in accordance with the purity of the scope of perception of a person’s karma.2153

54.­394

It was like all the world realms of a billion-world universe appearing upon a great ocean as reflections on the ocean.2154

54.­395

By analogy, a conjurer manifests all kinds of forms and activities through the blessings of the power of mantras, spells, and potions. In the same way, Sudhana, the head merchant’s son, saw all the displays of miraculous manifestations because of the bodhisattva Maitreya’s engagement in inconceivable conjurations from blessing and wisdom. This was because of his accomplishment of the power of conjuration from the knowledge of all phenomena and because of conjuration through a bodhisattva’s power of blessing and wisdom.

54.­396

Then the bodhisattva Maitreya entered the kūṭāgāra and, diminishing those blessings, he snapped his fingers, saying to Sudhana, the head merchant’s son, “Arise, noble one!2155 Noble one, this is the nature of phenomena. This is the blessing of the wisdom of a bodhisattva. It is the characteristic of accomplishment from the practice of all Dharmas. [F.339.b] They thus have no existing nature of their own. They are like conjurations, dreams, and reflections.”

54.­397

Then, with that finger snap, Sudhana, the head merchant’s son, arose from samādhi. The bodhisattva Maitreya then said to him, “Noble one, you have seen the miraculous manifestations of the blessing of a bodhisattva. You have seen the power and natural result of the accumulations of a bodhisattva. You have seen accomplishments through the wisdom of the prayers of a bodhisattva. You have seen the delightful abodes of a bodhisattva. You have seen the accumulated conduct of a bodhisattva. You have heard the doors through which the bodhisattvas come forth. You have seen the immeasurable qualities and displays of the buddha realms. You have seen the specific different prayers of the tathāgatas. You have followed the inconceivable liberation of the bodhisattva. You have experienced the delight and bliss of the bodhisattva’s samādhi.”

54.­398

Sudhana said, “Ārya, I have seen them through the blessing of the kalyāṇamitra, through the intention of the kalyāṇamitra, and through the power of the kalyāṇamitra. Ārya, what is this liberation called?”

Maitreya answered, “Noble one, this liberation is called the essence of the display of the unfailing memory that engages with the knowledge of all objects of perception in the three times.

54.­399

“Noble one, this2156 kind of liberation, which is inexpressibly inexpressible, is the attainment of a bodhisattva with one lifetime remaining.” [F.340.a]

54.­400

Sudhana asked, “Ārya, where is this display?”

The bodhisattva Maitreya answered, “It is where it comes from.”

54.­401

Sudhana asked, “Where does it come from?”

The bodhisattva Maitreya answered, “It comes from the accomplishment of the blessing of the wisdom of a bodhisattva. It dwells within that blessing. It does not come or go from anywhere. It does not accumulate. It does not come together. It does not amass. It has no location as a thing. It has no location as an object of perception. It has no location in any direction.

54.­402

“By analogy, noble one, the net of clouds of the nāgas is not located in the body, is not located in the mind, is not located internally, and yet through the power of a nāga’s mind and through the inconceivable power of a nāga there is emitted a measureless flow of rain, which is not nonexistent and appears. In the same way, noble one, those displays are not located internally and are not located externally, but they become visible through the power of a bodhisattva’s blessing and through your being a good vessel.

54.­403

“By analogy, noble one, a conjurer displays the entire range of illusions, but they do not come from anywhere, do not go anywhere, and are not transferred to anywhere, but through the power of mantra and concoctions, they are perceived. In the same way, noble one, those displays do not go anywhere, have not come from anywhere, and are not transferred anywhere, but they are perceived through having trained in the inconceivable wisdom conjurations of a bodhisattva and through the power of wisdom and the blessing of past prayers.”

54.­404

Sudhana asked, “Ārya, from how far have you come?”

The bodhisattva Maitreya answered, “Noble one, the movement of bodhisattvas has no coming or going; [F.340.b] their motion is without movement or stillness. Their motion is without basis or location. Their motion is without passing away or rebirth. Their motion is without remaining or going elsewhere. Their motion is without movement or rising. Their motion is without dependence or location. Their motion is without karma or its ripening. Their motion is without creation or cessation. Their motion is without permanence or annihilation.

54.­405

“Moreover, noble one, the motion of bodhisattvas is great compassion because it observes beings to be guided. The motion of bodhisattvas is great2157 love because it saves beings from suffering. The motion of bodhisattvas is correct conduct because it regards everyone kindly. The motion of bodhisattvas is prayer because of the blessings of the past. The motion of bodhisattvas is higher cognition because it manifests itself2158 to all. The motion of bodhisattvas has no formation, as there is no movement from being at the feet of all the tathāgatas. The motion of bodhisattvas has no acquisition or rejection, because it is not focused on a body or mind. The motion of bodhisattvas is wisdom and method because it follows all beings. The motion of bodhisattvas is the manifestation of emanations because it is like a mirage, a reflection, or an illusory manifestation.

54.­406

“Moreover, noble one, you asked, ‘From how far have you come?’2159 Noble son, I come here from a hamlet called Kuṭi in the land of the Māladas, which is the place of my birth.2160 In that place there was a head merchant by the name of Gopālaka. After I had established him in the Buddha’s Dharma, [F.341.a] I taught the Dharma, in accordance with the nature of the recipients, to the people of my birthplace. After I had inspired my parents, family, and relatives2161 and brahmins and householders to enter the Mahāyāna, I came here.”

54.­407

Sudhana asked, “Ārya, where are the birthplaces of the bodhisattvas?”

Maitreya replied, “Noble one, there are ten birthplaces of the bodhisattvas. What are the ten?

54.­408

(1) “The aspiration to enlightenment is a birthplace of the bodhisattvas because it is birth into the family of bodhisattvas. (2) The higher motivation is a birthplace of the bodhisattvas because it is birth into the family of kalyāṇamitras. (3) Being upon the bhūmis is a birthplace of the bodhisattvas because it is birth into the family of the perfections. (4) The accomplishment of prayer is a birthplace of the bodhisattvas because it is birth into the family of bodhisattva conduct. (5) Great compassion is a birthplace of the bodhisattvas because it is birth into the family of all the methods of gathering pupils. (6) The correct realization of the nature of phenomena is a birthplace of the bodhisattvas because it is birth into the family of the perfection of wisdom. (7) The Mahāyāna is a birthplace of the bodhisattvas because it is birth into the family of skillful methods. (8) Ripening beings is a birthplace of the bodhisattvas because it is birth into the family of complete buddhahood. (9) Method and wisdom are a birthplace of the bodhisattvas because they are birth into the family of patience from the birthlessness of phenomena. (10) Noble one, the practice of the Dharma is a birthplace of the bodhisattvas because it is birth into the family of all past, future, and present tathāgatas. [F.341.b] Noble one, those ten are the birthplaces of the bodhisattvas.

54.­409

“Noble one, method and wisdom are the father of the bodhisattvas; the perfection of wisdom is their mother; the perfection of generosity is their wet nurse; the perfection of conduct is their nanny; the perfection of patience is their adornment and jewelry; the perfection of diligence is their growing up; the perfection of meditation is their correct conduct; the kalyāṇamitras are their training in conduct; all the aspects of enlightenment are their companions; all the qualities of the roots of merit are their friends; all the bodhisattvas are their brothers; the aspiration to enlightenment is their family; their practice is the qualities of their family; being upon the bhūmis is being in their family; attaining patience is being born into the family; accomplishing prayer is inheriting the knowledge of the family; pure conduct is gaining the qualities of the family; inspiring others to the Mahāyāna is maintaining the continuity of the family; being consecrated as having one life remaining is being the senior son of a Dharma king; and attaining becoming a tathāgata is purifying the lineage of the family.

54.­410

“Noble one, in that way, the bodhisattvas transcend the level of different foolish beings; enter the faultlessness of a bodhisattva; enter the family of the tathāgatas; are within the lineage of the tathāgatas; practice to maintain the continuity of the family of the Three Jewels; are dedicated to protecting2162 the family of the bodhisattvas; [F.342.a] make the family and clan pure; do not cause the vital lineage to decline; have no fault of transgression in the family that could be criticized by any of the beings in the world including its devas, its māras, its Brahmā deities, and its śramaṇas and brahmins; and have the nobility of their family because through being born in the supreme family of the buddhas they possess a body of great prayer.

54.­411

“Noble one, the bodhisattvas who have such a family lineage know all phenomena to be like reflections, so they are not revolted by births in all worlds. Knowing that all births in existences are like magical illusions, they are born in and remain within the various modes of existence without being afflicted by them. They have comprehended the absence of a self in everything and therefore do not become wearied in ripening and guiding beings. They possess bodies of great love and great compassion and therefore do not become fatigued in benefiting beings. They have realized that all saṃsāra is like a dream and therefore do not become disheartened in remaining in it throughout all kalpas. They know that all the skandhas are like conjured illusions, and therefore they are not made despondent by all manifestations of birth, passing away, and death. They have realized the dhātus2163 and āyatanas to have the nature of the realm of phenomena and are therefore not wounded by anything in the range of sensory possessions. They meditate on all forms of perception as being like mirages and therefore have no aspiration for any of the joys of saṃsāra. They play with all phenomena as being like conjured illusions and therefore are unstained2164 by any scope of the māras. [F.342.b] They have Dharma bodies2165 and therefore are not brought down by the kleśas. And they have attained power over rebirth and therefore realize and comprehend all classes of existence.

54.­412

“Noble son, in that way, I have spread throughout the realm of phenomena with a body that enters birth in all world realms, with the particular appearances2166 that are congruent with the forms of all beings, with specific definitions that are congruent2167 with all beings, with various names that are congruent2168 with all beings, with conduct that is congruent with the aspirations of all beings, with a conformity to worlds that is congruent2169 with guiding all beings, with the manifestations of lifespans and births in families that are congruent with the beings who are to be purified, with gateways of entry into activities that are congruent with all the conducts of foolish beings,2170 with an engagement in knowledge that is congruent with all the forms of perception of beings,2171 and with the manifestations and splendor2172 of bodies that are congruent with all the emanations from the prayers of bodhisattvas.

54.­413

“Noble one, in order to ripen those beings who in the past practiced in the same way as I did but lost aspiration for enlightenment, and in order to manifest a birth and life in Jambudvīpa, I was born in the brahmin castes in this hamlet called Kuṭi in the lands of the Māladas in this southern region. I was born here so as to guide my father, mother, family, and relatives, to dispel arrogance among those in the particular brahmin castes who were proud of their birth into those castes, and so that they would be born in the family of the tathāgatas. [F.343.a]

54.­414

“Noble one, in that way, I dwell in this Vairocana­vyūhālaṃkāra­garbha kūṭāgāra here in this southern region, ripening and guiding beings in whatever way is necessary and according to their aspirations through these kinds of methods.

54.­415

“When I die and pass away from here, I will manifest taking birth in the Tuṣita paradise in order to take care of beings in accordance with their aspirations; in order to ripen the Tuṣita devas whose conduct accords with mine; in order to manifest a bodhisattva’s merit, wisdom, and display of miracles to all those who have transcended the realm of desire; in order to dispel craving for desired pleasures; in order to teach the impermanence of all that is composite;2173 in order to teach their eventual decline to all those who have been born as devas; in order to discuss,2174 together with bodhisattvas who have one lifetime remaining, the Dharma gateway to great wisdom; in order to gather together those born there who have been ripened together with me; and in order to cause the lotuses of the guidance sent forth by the Tathāgata Śākyamuni to blossom. When the time has come for my intentions to be fulfilled, I will set out to attain omniscience, and when I have attained enlightenment, you will see me again, together with the kalyāṇamitra Mañjuśrī.

54.­416

“Depart, noble one. Go again into the presence of the bodhisattva Mañjuśrī and ask him, ‘How should bodhisattvas train in bodhisattva conduct? [F.343.b] How should they practice it? How should they comprehend the field of completely good conduct? How should they accomplish it? How should they pray for it? How should they increase it? How should they follow it? How should they master2175 it? How should they enter it? How should they perfect it?’ Then that kalyāṇamitra will teach you.

54.­417

“Why is that? Because Mañjuśrī Kumāra­bhūta has a special prayer for the accomplishment of that conduct, which a hundred thousand quintillion bodhisattvas do not have. Mañjuśrī Kumāra­bhūta has accomplished countless prayers. Mañjuśrī Kumāra­bhūta has accomplished countless special bodhisattva qualities. Mañjuśrī Kumāra­bhūta is like a mother for a hundred thousand quintillion buddhas. Mañjuśrī Kumāra­bhūta teaches instructions to a hundred thousand quintillion bodhisattvas. Mañjuśrī Kumāra­bhūta is dedicated to ripening and guiding all realms of beings. Mañjuśrī Kumāra­bhūta has spread the wheel of his name throughout the world realms of the ten directions. Mañjuśrī Kumāra­bhūta is a person who has spoken to all the assembled followers of the tathāgatas. Mañjuśrī Kumāra­bhūta is extolled and praised by all the tathāgatas. Mañjuśrī Kumāra­bhūta sees all phenomena exactly as they are and practices the wisdom of the profound Dharma. [F.344.a] Mañjuśrī Kumāra­bhūta has the scope of conduct that has gone far in the ways of all liberations and follows the completely good bodhisattva conduct.

54.­418

“Noble one, that kalyāṇamitra is the one who has given birth to you into the family of the tathāgatas; he is the one who has increased your roots of merit;2176 he is the one who has caused you to look for2177 bodhisattva accumulations; he is the one who has revealed2178 the kalyāṇamitras to you; he is the one who has inspired you toward all qualities; he is the one who caused you to enter the net of great prayers; he is the one who has established you in the accomplishment of prayers; he is the one who caused you to hear the secrets of all the bodhisattvas; he is the one who has taught you all the inconceivabilities of the bodhisattvas; and he is the one who has practiced together with you in your past lives.2179

54.­419

“Therefore, noble one, be again at the feet of Mañjuśrī, and do not weary or be disheartened while receiving all the instructions for the qualities. Why is that? It is because, Sudhana, you should see that all the kalyāṇamitras that you have seen, all the gateways to conduct that you have heard, however many liberations you have engaged in, and whatever specific prayers you have been immersed in are all because of the power and blessing of Mañjuśrī Kumāra­bhūta.”

54.­420

Then Sudhana, the head merchant’s son, bowed his head to the feet of the bodhisattva mahāsattva Maitreya, circumambulated him many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the bodhisattva Maitreya. [F.344.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.­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.­1978
According to the Sanskrit parigraha. The Tibetan translates as yongs su bsdu ba (“gathering”). The Chinese has 成就 (cheng jiu, “accomplishing”).
n.­1979
According to the Tibetan. “Wisdom” is not present in the Tibetan. The Chinese has “wisdom body.”
n.­1980
Literally, “teachers.” The Tibetan has ston pa. The Sanskrit has śāstri. The Chinese has 大師 (da shi).
n.­1981
According to the Tibetan. This clause and part of the preceding clause are not present in the Sanskrit. The Chinese concurs with the Tibetan.
n.­1982
According to the Sanskrit and the Chinese. The manuscript that the Tibetan was translated from appears to have omitted part of this sentence.
n.­1983
According to the Tibetan de bzhin nyid, presumably translating from tathātā. Present Sanskrit has tathāgata, translated as 如來 (ru lai) in Chinese.
n.­1984
According to the Sanskrit and the Chinese. The Tibetan conjoins this and the preceding birthlessness into one.
n.­1985
According to the Tibetan bsngo ba and the Chinese 迴向 (hui xiang). The BHS pariṇāma can mean literally “transformation” as well as “development” and “ripening.”
n.­1986
In accordance with the Sanskrit uccheda … vigata, the Chinese 斷見 (duan jian), and the Degé and other Kangyurs’ chad med. Narthang, Lhasa, and Stok Palace have the error tshad med (“limitless”).
n.­1987
In accordance with the Sanskrit śāśvata, the Chinese 常見 (chang jian), and the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace rtag pa. Degé has the error rtog pa (“thought”).
n.­1988
According to the Tibetan. Both Suzuki and the online Sanskrit canon transcription (Vaidya) have the error of a double repetition of a corrupted addition: samyak-kriyādṛṣṭi­vigatena. The Chinese has 離無因見, 知正因故 (li wu yin jian, zhi zheng yin gu, “free from the view of non-causality, because of knowing the direct cause”).
n.­1989
According to the Tibetan. A part of this quality and the next are missing from the Sanskrit. The Chinese has 離顛倒’見, 知如實理故 (li dian dao jian, zhi ru shi li gu, “free from erroneous views, because of knowing the true nature [of all phenomena]”).
n.­1990
According to the Tibetan gzugs brnyan, presumably translating pratibhāsa or pratibimba. The Sanskrit has pratiṣṭhā (“established”). Carré has reflets. The Chinese has 影像 (ying xiang, “reflected images”).
n.­1991
According to the Tibetan skye ba dang ’jig pa’i lta ba dang bral ba (’jig pa’i lta ba dang bral ba is missing from Yongle, Lithang, Kangxi, and Choné). The Chinese 離有無見 (li you wu jian, “free of the views of existence and nonexistence” or “being and nonbeing”).
n.­1992
According to the Lithang and Choné kyi. Degé and others have kyis, which is probably the original interpretation of the Sanskrit compound.
n.­1993
According to the Tibetan gzugs brnyan, presumably translating pratibhāsa, and the Chinese (Carré has reflets). The Sanskrit has pratiṣṭhā (“established”).
n.­1994
The Sanskrit here repeats the sentence about a reflection using other words. There is no repetition in the Chinese.
n.­1995
The Sanskrit has “kleśas and conceptions.” The Chinese has just “conceptions.”
n.­1996
According to the Sanskrit tṛṣṇā, the Chinese 愛 (ai), and Yongle, Kangxi, Narthang, Urga, Lhasa, and Stok Palace sred. Degé has srid (“becoming,” “existence”).
n.­1997
According to the Sanskrit patha and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace lam. Degé has las (“action”). The Chinese has just “the four māras.”
n.­1998
Given in the short form Sanskrit maitra, translated into Chinese as 慈氏 (ci shi), and in the short Tibetan form bshes gnyen.
n.­1999
The Sanskrit and the Chinese translate as “has pure realization.”
n.­2000
According to the Sanskrit dama and the Yongle, Lithang, Kangxi and Choné dul. The Chinese has 戒 (jie), from śīla, and lists the six perfections together in one line.
n.­2001
The Sanskrit has “skandhas, and thus āyatanas and beings.” The Chinese has “who are able to observe/meditate on skandhas, āyatanas, dhātus, and dependent origination without falling into peace.”
n.­2002
The Sanskrit has “thoughts of beings.” The Chinese has simply “beings.”
n.­2003
According to the Sanskrit niketavigatā aniketacārī. The Tibetan (including Stok Palace) appears to have inadvertently repeated dngos from the previous sentence instead of gnas, perhaps very early in the scribal transmission. This line appears to be absent in the Chinese.
n.­2004
According to the Sanskrit parimocayanti and Urga and Lhasa ’grol. Degé and others have ’grel (“explain”). The Chinese has “developed vast compassion, and eradicate all of them with the medicine of wisdom.”
n.­2005
Sanskrit has śoka (“misery”), translated as 優迫 (you po) in the Chinese.
n.­2006
According to the Sanskrit mṛtyusamudra. The Tibetan has the apparently meaningless tsham. The Chinese has 有海 (you hai, “ocean of existences”).
n.­2007
According to the Sanskrit kaivarta and the Chinese 漁人 (yu ren). Carré has pêcheurs. Cleary has “fishers.” The Tibetan repeats mnyan pa (“mariner”) from the previous verse.
n.­2008
According to the Tibetan mchog. The Sanskrit has śuddha (“pure”). The Chinese has 菩提妙寶心 (pu ti miao bao xin, “supreme, precious bodhicitta”).
n.­2009
According to the Tibetan chen, presumably translating from mahā. The present Sanskrit has saha (“together with”). The Chinese has 智海人 (zhi hai ren, “persons with oceans of wisdom”).
n.­2010
According to the Sanskrit. The Tibetan has the genitive “of.” The Chinese has “making offerings to oceans of tathāgatas.”
n.­2011
According to the Tibetan dran pa, presumably translating from smṛti. The present Sanskrit has mati (“intelligence,” “understanding”) in accord with the Chinese 正知 (zheng zhi).
n.­2012
According to the Tibetan thams cad, presumably translating sarva. The present Sanskrit has sattva (“beings”).
n.­2013
According to the Sanskrit amalīna. The Tibetan translates as zhum med pa (“not disheartened”). The Chinese has 不退 (bu tui, “non-retrogressive”).
n.­2014
According to the Sanskrit mārga and the Chinese 正道 (zheng dao, “correct path”). The Tibetan translates as phyogs (“direction”). The third and fourth lines are reversed in order in the Chinese.
n.­2015
According to the Tibetan. The Sanskrit has “they are guides who give me happiness.”
n.­2016
According to the Sanskrit sevate. The Tibetan translates as sten (“rely on”). The Chinese translates this line as 謙下求知識 (qian xia qiu zhi shi, “With humility he seeks out the kalyāṇamitras”).
n.­2017
According to the Sanskrit svāśrayaṃ and the Yongle bdag gi. Degé and others have bdag gis. The Chinese has 永離世間身 (yong li shi jian shen, “when his body leaves this world permanently”).
n.­2018
According to the Sanskrit karṇadhāra and the Chinese 船師 (chuan shi). Usually translated as gdongs pa ’dzin pa, here the Tibetan appears to have skye ba ’dzin in error for skya ba ’dzin.
n.­2019
According to the Tibetan, presumably translating from Sanskrit that contains something like maitrānanda­saṃādhi. The present Sanskrit has maitra­candana­samāna (“universal affectionate frankincense”).
n.­2020
According to the Sanskrit and the Narthang and Lhasa po. Degé has the genitive po’i (“stains of the pure essence”). The Chinese has “the wick of faith and oil of compassion” and appears to omit “a pure essence.”
n.­2021
Degé and Stok Palace have mar mer. Lithang and Choné have ma ma. Yongle and Kangxi have mar me.
n.­2022
Degé has sko. Yongle, Kangxi, Lithang, and Choné have the error sku (“body”).
n.­2023
Degé has rdol pa. Yongle and Lhasa have rdos. Lithang, Kangxi, and Choné have rdul. Narthang and Stok Palace have dros. Urga has brdos.
n.­2024
Degé has ’khregs. Yongle has ’khrags. Lithang, Kangxi, and Choné have ’khrungs. Narthang, Lhasa, and Stok Palace have mkhregs.
n.­2025
According to the Tibetan. The BHS is buddha­garbhu ayu saṃpravardhate (“develops in the womb of the buddha”). The Chinese has 長於如來藏 (zhang yu ru lai zang, “grow from tathāgata­garbha”).
n.­2026
In the online version of the Sanskrit (Vaidya) this verse is also given the number 96, and therefore from this point on the numbers do not match. The Chinese does not number the verses.
n.­2027
According to the Sanskrit tṛṣṇa and the Chinese 愛欲 (ai yu). The Tibetan has srid pa in error for sred pa. Verses 101 and 102 are condensed into one with some modification in the Chinese.
n.­2028
The Tibetan switches to a direct address of second-person verbs from this point, but the Sanskrit continues to refer to Sudhana in the third person in this and the following verse, only then switching to second person.
n.­2029
According to the Tibetan mkhas pa. The Sanskrit has sūrata (“compassionate one”). The Chinese has instead 汝行極調柔 (ru xing ji tiao rou, “your conduct is extremely gentle and pliant”).
n.­2030
According to the Sanskrit śraddha. The Tibetan has the error dag for dad. The Chinese translates the verse as 汝心甚清淨 (ru xin shen qing jing, “your mind/motivation is very pure”).
n.­2031
Degé has ’grel in error for ’grol.
n.­2032
According to the Sanskrit pañca­gaṇḍa­gati gaṇḍa, which in BHS can mean “sections,” “parts of a whole.” Pañcagaṇḍaka is a standard BHS term for the “five divisions of existence.” The Tibetan translates gaṇḍa as shu ba (“blister,”), which is one of the numerous diverse meanings of the Sanskrit, Pali, and therefore, presumably, also BHS. It is not present in the Chinese.
n.­2033
According to the Sanskrit dvara and the Chinese 門 (men). The Tibetan has lam (“path”), which does not seem to fit here.
n.­2034
According to the Sanskrit dvara. The Tibetan has lam (“paths”), which does not seem to fit here. In the Chinese the third line is split into two: “You will show the door to liberation. You will let all beings enter.”
n.­2035
According to the Sanskrit prefix sudur, the Chinese 難 (nan), and the Yongle, Lithang, Kangxi, Narthang, Lhasa, and Stok Palace dka’. Degé has the error dga’ (“joy”).
n.­2036
According to the Sanskrit. The Tibetan has the genitive kyi, apparently in error for the instrumental kyis. The first two lines are translated in the Chinese as “All bodhisattva conducts are for the purpose of guiding beings.”
n.­2037
According to the Tibetan. The Sanskrit has “you will be equal to the unequaled bodhisattvas.”
n.­2038
According to the Sanskrit priyā, the Chinese, and the Narthang, Lhasa, Choné, and Stok Palace dga’. Degé has dka’ (“difficult”). The Sanskrit priyā is translated alternatively as 敬慕 (jing mu, “admire”).
n.­2039
According to the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace ’jigs. Urga has the error ’jig (“destroy”). Degé has the error ’jug (“enter”). The Tibetan appears to be translating from a manuscript that had bhaya. The present Sanskrit has maya (“composed of”) and no negative. Carré has ne point douter de lui (“have no doubt in him”). Cleary has “one will be serving the Friends thereby.” The Chinese has 疑惑 (yi huo, “doubts”).
n.­2040
From this point on, the Chinese appears to be in prose, while the Sanskrit and the Tibetan present the same matter in eight verses before turning to prose.
n.­2041
According to the Tibetan ’jam dpal. The present Sanskrit uses his alternate name Mañjughoṣa (normally translated into Tibetan as ’jam dbyangs).
n.­2042
According to the Tibetan. The Sanskrit omits “of all the lords of the world.”
n.­2043
According to the Tibetan, “ocean” presumably translating from a manuscript that had jala (“water”). The Sanskrit has “draws in (ākarṣita) beings to be guided with the net (jāla) of methods.” The verb “wash” is according to the Degé, etc., bshal, presumably translating kṣālita. Yongle, Lithang, Kangxi, and Choné have bshad pa (“teach,” “explain”). It is uncertain what would have been instead of ākarṣita, perhaps tena kṣālita (“wash by him”) instead of tenākarṣita. The Chinese has 布調伏一切眾生網 (bu tiao fu yi qie zhong sheng wang, “cast the net to guide all beings”).
n.­2044
According to the Tibetan and the Chinese. The Sanskrit omits “gathering.”
n.­2045
According to the Tibetan bslu. The Chinese translates as 負 (fu, “fail”). The Sanskrit does not have this verb and reads, “May I not be cut off from the Buddha, Dharma, and Saṅgha.” Therefore the next verb, “make empty,” is applied to both the buddhas and the bodhisattvas. The Chinese is the same as the Sanskrit in “May I not be cut off.”
n.­2046
According to the Tibetan. The Sanskrit and the Chinese do not have “and beings.”
n.­2047
According to the Tibetan. The BHS is prāhāṇa (“escape”). The Chinese is similar to the Sanskrit, stating that he wishes to give teachings to those imprisoned in existences so that they can escape.
n.­2048
According to the Sanskrit bhava­cārakāvaruddhānāṃ. Degé and Stok Palace have srid pa’i btson ras ’khor ba rnams. Yongle, Lithang, and Narthang have rar instead of ras.
n.­2049
From the Sanskrit śrama. The Tibetan translates as nyon mongs (usually the equivalent of kleśa but can mean “distress” in general). The Chinese has 如是 (ru shi, “like this,” “accordingly”) for this and all other actions described in this section.
n.­2050
According to the Tibetan. The Sanskrit has just sattva (“beings”). The Chinese has 生長一切菩薩故 (sheng zhang yi qie pu sa gu, “because she gives birth to and nurtures all bodhisattvas”).
n.­2051
According to the Sanskrit mahāmeru and Yongle, Lithang, Kangxi, Choné, Narthang, Lhasa, and Stok Palace ri chen po. Degé has rin po che (“jewel”). The Chinese has just “Meru.”
n.­2052
According to the Tibetan. The Sanskrit and the Chinese have “desire.”
n.­2053
According to the Sanskrit haṃsalakṣana. A kind of waterproof clothing. Degé has dang (“and”) in error for ngang (“goose”). Stok Palace has rang (“self”) in error for ngang. The Chinese has “goose-feather.”
n.­2054
According to the Sanskrit viśodhanatā. The Tibetan has spyod in error for sbyong. The Chinese has 治 (zhi), an abbreviated translation for “purify.”
n.­2055
The Sanskrit has “qualities and wisdom.” The Chinese has just “qualities.”
n.­2056
According to the Sanskrit samanta­pāśa­jāla. Degé has ’khor ba’i snying (which would seem to be “heart of saṃsāra”). Stok Palace has ’khor ba’i rnyi (“snare of saṃsāra” but more likely intended to mean “encircling snare”). Cleary has “all-encompassing net.” Carré has grand filet (“great net”). The Chinese has 大網 (da wang, “great net”).
n.­2057
According to the Tibetan. This sentence is not present in the Sanskrit. The Chinese has “those who dwell in the abyss of existences.”
n.­2058
According to the Sanskrit agada, which can also mean an antidote. The Tibetan translates as dug sman (“poison medicine”). The Chinese has 阿伽陀藥 (a qie tuo yao), transcribing the pronunciation of agada.
n.­2059
The Sanskrit yāmabheri could mean the drum that signals any of the periods of the day, but the meaning is clearly that of dawn. Degé and Stok Palace have mtho ras, which has no apparent meaning. Lhasa has mtho ris (“higher existences”). Here the translation follows Narthang and Urga, which have tho rangs. The Chinese translates as 更漏鼓 (gen lou gu, “water clock drum”), with the drum being part of a traditional clock, beaten three times at dawn or when the night ends.
n.­2060
From the Sanskrit jihmīkaraṇa, translated into Chinese as 映奪 (ying duo). The Tibetan translates as zil du brlag, where brlag does not in this case mean “destroy.”
n.­2061
According to the Sanskrit and the Chinese 有為善 (you wei shan). The Tibetan has “noncomposite and composite,” which is evidently an error.
n.­2062
According to the Tibetan dbyig. The Sanskrit has citta (“mind,” “motivation”). Cleary has “motivation.” Carré has joyau extraordinaire (“extraordinary jewel”), which is a possible translation of dbyig. The Chinese has 妙寶 (miao bao), “excellent jewel.”
n.­2063
According to the Tibetan rgan pa, perhaps from a manuscript that had jyeṣṭha or śreṣṭha. The Sanskrit has buddhi (“intelligence,” “discernment,” etc.). Cleary has “understanding.” Carré has ce qu’il y a de meilleur (“that which is best”), perhaps from a Chinese translation of śreṣṭha. The Chinese has 則為尊勝 (ze wei zun sheng, “it is supreme”).
n.­2064
According to the Sanskrit nidhāna (“treasure”). Cleary and Carré both have “treasure.” Stok Palace has gleng gzhi (“introduction”), presumably translating from a manuscript that had nidāna in error for nidhāna. Degé appears to have introduced a further error as gling gzhi (“continent basis”), and Lithang and Choné a further error as gling bzhi (“four continents”). The Chinese has 伏藏 (fu zang, “hidden or buried treasure”).
n.­2065
According to the Sanskrit. The Tibetan has only chu (“water”) instead of chu lha or chu’i lha (literally, “deity of the water”).
n.­2066
According to the Sanskrit, the Chinese, and the Lhasa and Stok Palace rlog. Degé has klog (“read”).
n.­2067
The Sanskrit has anirmuktā. The Tibetan has mi gtong ba. The Chinese has 得解脫藥, 終無橫死 (de jie tuo yao, zhong wu heng si, “who possesses the potion/medicine called liberation, will never encounter accidental or untimely death”).
n.­2068
According to the Sanskrit. The Tibetan has mchu. The Chinese reads 摩訶應伽藥 (mo he ying qie yao).
n.­2069
The Sanskrit has aparājita. The Tibetan has mi thub pa. The Chinese has 無勝藥 (wu sheng yao).
n.­2070
The Sanskrit has vigama. The Tibetan has rnam par sel ba. The Chinese has 毗笈摩藥 (pi ji mo yao), a phonetic transcription.
n.­2071
The Sanskrit and the Chinese also have “and wrong views.”
n.­2072
The Sanskrit has sudarśana. The Chinese has 善見藥 (shan jian yao). The Tibetan has blta na sdug pa.
n.­2073
The Sanskrit is saṃtāna. The Chinese has 珊陀那藥 (shan tuo na yao), a phonetic transcription. The Tibetan has sbyor ba.
n.­2074
The Sanskrit has anirvṛttamūlā. The Chinese has 無生根 (wu sheng gen). The Tibetan has rtsa ba ma grub pa.
n.­2075
The Sanskrit has ratilambhā. The Chinese has 阿藍婆 (e lan po), a phonetic transcription, although it is also translated as 得喜 (de xi, “attainment of joy”) in some other scriptures. The Tibetan has dga’ ba ’thob pa.
n.­2076
The Sanskrit has smṛtilabdha. The Chinese has 念力藥 (nian li yao). The Tibetan has dran pa ’thob pa.
n.­2077
The Sanskrit has mahāpadmā. The Chinese has 大蓮華 (da lian hua). The Tibetan has pad ma chen po.
n.­2078
The Sanskrit has adṛśya. The Chinese has 翳形藥 (yi xing yao). The Tibetan reads mi snang ba.
n.­2079
The Sanskrit has sarva­maṇi­ratna­samuccaya. The Chinese has 普集眾寶 (pu ji zhong bao). The Tibetan has rin po che thams cad yongs su sdud pa.
n.­2080
The Sanskrit has sarva­prabhāsa­samuccaya. The Chinese has 大光明 (da guang ming, “great brilliant light”). The Tibetan has ’od thams cad yongs su ’dus pa.
n.­2081
The Sanskrit has udakaprasādaka. The Chinese has 如水清珠 (ru shui qing zhu, “a pearl clear like water”). The Tibetan has chu ’dang.
n.­2082
The Sanskrit has udakasaṃvāsa. The Chinese has 住水寶 (zhu shui bao). The Tibetan has chu dang ’grogs pa.
n.­2083
The Sanskrit has nāgamaṇivarma. The Chinese has 龍寶珠 (long bao zhu), omitting varma. The Tibetan has klu’i nor bu’i go cha.
n.­2084
The Sanskrit has śakrābhilagna. The Chinese has 摩尼冠 (mo ni guan), “mani crown.” The Tibetan has brgya byin mngon par chags pa.
n.­2085
The Sanskrit has cintārāja. The Chinese has 如意珠 (ru yi zhu). The Tibetan has yid bzhin gyi rgyal po.
n.­2086
The Sanskrit has suryakānta. The Chinese has 日精珠 (ri jing zhu), which can also mean “pearl of the sun essence.” The Tibetan has nyi mas mdzes pa.
n.­2087
The Sanskrit has candrakānta. The Chinese has 月精珠 (yue jing zhu), which can also mean “pearl of the moon essence.” The Tibetan has zla bas mdzes pa.
n.­2088
The Sanskrit has cintārāja. The Chinese has (ru yi mo ni bao guan, “wish-fulfilling mani crown”). The Tibetan has yid bzhin gyi rgyal po.
n.­2089
According to the Tibetan dam pa. The Sanskrit has garbha (“essence”), which is translated into Chinese as 藏 (zang).
n.­2090
The Sanskrit has jagad­vyūha­garbha. The Tibetan has ’gro ba’i rgyan dam pa. The Chinese has 一切世間莊嚴藏 (yi qie shi jian zhuang yan zang).
n.­2091
According to the Sanskrit antaḥpura­madhyaṃ. The Tibetan has khyim gyi nang na. (“even when inside the home”). Cleary has “lights up the palace.” Carré has dans le sanctuaire du palais (“within the palace sanctuary”). The Chinese reads 宮 (gong, “palace”).
n.­2092
According to the Tibetan. The Chinese has 性本淨故 (xing ben jing gu, “because its nature is originally pure”). This sentence is not present in the Sanskrit.
n.­2093
The explanation of the meaning and the description of the jewel in the next paragraph is missing from the Sanskrit, both online (Vaidya) and in Suzuki, p. 499.
n.­2094
The Sanskrit has vimala­viśuddha­prabha. The Tibetan has dri ma med pas rnam par dag pa’i ’od. The Chinese reads 淨光明 (jing guang ming, “pure bright light”).
n.­2095
The Sanskrit has agneya. The Tibetan has me ’byung. The Chinese has 火焰 (huo yan).
n.­2096
The Sanskrit is vaśirāja. The Tibetan has dbang gi rgyal po. The Chinese has 自在王 (zi zai wang).
n.­2097
According to the Tibetan ji srid. Cleary and Carré translating from the Chinese accord with the interpretation of the Sanskrit yāvat as meaning “as far as.” The Chinese has 日月光明所照之處 (ri yue guang ming suo zhao zhi chu, “places the sun and moon shine upon”). This segment is much more concise in the Chinese.
n.­2098
According to the Tibetan dam pa. The Sanskrit has garbha (“essence”). The Chinese has 藏 (zang), which can mean either “essence” or “treasury.”
n.­2099
The Sanskrit has sāgara­vyūha­grabha. The Tibetan has rgya mtsho’i rgyan gyi dam pa. The Chinese reads 海藏 (hai zang), omitting “display.”
n.­2100
The Sanskrit has cintārāja. The Tibetan has yid bzhin gyi rgyal po.
n.­2101
According to the Sanskrit and the Chinese. The Tibetan omits “fruit.”
n.­2102
The Sanskrit has hāṭaka­prabhāsa. The Tibetan has gser du snang ba. The Chinese has 訶宅迦 (he zhe jia), transcribing the pronunciation of hāṭaka.
n.­2103
Although in the previous sentence the Tibetan has translated rasa as dngul chu (“mercury”), here it is inconsistently translated as ro (“taste”). The Chinese omits a description of quantity here.
n.­2104
Although above the Tibetan has translated rasa as dngul chu (“mercury”), here it is inconsistently translated as ro (“taste”). The Chinese is more concise and does not repeat the word here.
n.­2105
According to the Sanskrit and the Chinese. The Tibetan omits “lamp.”
n.­2106
According to the Sanskrit varti and the Chinese 炷 (zhu). The Tibetan translates as snying po, which could be understood as “essence.”
n.­2107
According to the Tibetan sku, apparently translating from a manuscript that had kāya. The present Sanskrit has kārya (“activities”). Cleary and Carré, translating from the Chinese 事 (shi), have “activities.”
n.­2108
According to the Sanskrit and the Stok Palace. Degé adds “horses.” The Chinese describes the roar of the lion king as “increasing courage in the lion cubs.”
n.­2109
According to the Sanskrit, Narthang, Lhasa, and Stok Palace. Degé, etc. omit “by the Dharma.” The Chinese describes the roar of the lion king of bodhicitta as “enhancing the qualities/merit of bodisattvas.”
n.­2110
According to the clearer syntax of the Sanskrit. Translated into Chinese as 絕 (jue).
n.­2111
The Sanskrit and the Chinese have “karma and kleśas.”
n.­2112
According to the Narthang, Lhasa, and Stok Palace Kangyurs. Degé, etc. omit the negative. The Chinese simplifies this as “ordinary beings of the world and beings of the two vehicles.”
n.­2113
According to the Sanskrit upastabdha and the Narthang, Lhasa, and Stok Palace brtan. Degé, etc. have bstan (“show,” “reveal”). The Chinese translates this phrase as 雖於一切臣佐中未得自在 (sui yu yi qie chen zuo zhi zhong wei de zi zai, “even though one has not mastered the skill of ruling over all the ministers and officials”).
n.­2114
According to the Tibetan mi dgos pa. The Sanskrit aparibhūta can have many meanings, such as “surpass” and “be superior.”
n.­2115
According to the Sanskrit haṃsa. The Tibetan appears to have dang ba (“purity”) in error for ngang pa (“duck,” “goose”). In Chinese, this is replaced by an analogy of amrita.
n.­2116
According to the Sanskrit praṇidhi. This is usually translated into Tibetan as smon lam, but here it has just smon pa (“aspiration”). The Chinese has “without bodhicitta, all actions will dissipate.”
n.­2117
According to the Tibetan zhu ba. The Sanskrit has jarayitum (“be worn out”). The Chinese has 消滅 (xiao mie, “dissolved,” “destroyed”).
n.­2118
According to the Sanskrit and the Lithang and Choné gseng. Degé, etc. have gsang (“secret”). The Chinese has “cannot leak onto the ground.”
n.­2119
According to the Sanskrit and the Yongle, Kangxi, and Stok Palace rton. Degé, etc. have ston (“teach,” “show”). The Chinese has 修集 (xiu ji, “practicing and gathering”).
n.­2120
According to the Sanskrit jāla and the Chinese 網 (wang). The Tibetan has the superfluous mang po (“many”), perhaps translating from a text that had bahu. The Chinese has 阿僧祇 (a seng qi), asaṃkhya, for all items listed.
n.­2121
According to the BHS ghandhaghaṭika and the Chinese 香爐 (xiang lu). The Tibetan translates the compound as the obscure gam yo and spos kyi snod (“incense holder”). The Chinese omits the description of aroma and incense sticks.
n.­2122
From the Tibetan stegs bu. The Sanskrit vāmaka is obscure. The Chinese translates as 香爐 (xiang lu) but omits “aroma of incense sticks.” It omits descriptions of “supporting columns, pools, dais, and ground” while including four kinds of lotuses and trees made of jewels.
n.­2123
According to the Yongle, Lithang, Kangxi, Narthang, Choné, Lhasa, and Stok Palace ’khrul pa. Degé has ’khrug pa (“confusion,” “disturbance”). The Sanskrit has asaṃpramoṣa (“without loss”). The Chinese has 惑 (huo, “doubts,” “confusion”).
n.­2124
According to the Tibetan and the Chinese. The Sanskrit also has “enter the great ocean of the Dharma.”
n.­2125
From the Sanskrit māyā and the Yongle, Lithang, Kangxi, Narthang, Choné, and Stok Palace sgyu. Degé has rgyu (“cause”). The Chinese has 了法如幻 (liao fa ru huan, “attain the realization that all dharmas are like illusions”).
n.­2126
According to the Tibetan mtha’ yas. The Sanskrit appears to have this associated with completion of the perfections. The Chinese omits “infinite” and appears to have this associated with the perfection of patience.
n.­2127
According to the BHS saṃgāyamānam, which can also mean “sing together,” and the Urga and Lhasa bro ba. Degé, etc. have ’gro ba (“go”). Not present in the Chinese.
n.­2128
According to the BHS saṃgāyamānam, which can also mean “sing together,” and the Urga and Lhasa bro ba. Degé, etc. have ’gro ba (“go”). Not present in the Chinese.
n.­2129
According to the BHS caṃkrama, the Chinese 經行 (jing xing), and the Narthang, Lhasa, and Stok Palace ’chag pa byed. Yongle and Kangxi have ’chag pa med. Degé has chags pa myed (med) (“without attachment or impediment”).
n.­2130
According to the Tibetan sku tshe or sku’i tshe. The Sanskrit has kāyavyūha (“body display”). The Chinese has 身形 (shen xing, “body shape,” “bodily display”) and 壽命 (shou ming, “lifespan”). The Chinese also has “their names and the benefits of their teachings of the Dharma.”
n.­2131
According to the Sanskrit nirmāṇa. The Tibetan translates as ’byung ba. Not present in the Chinese.
n.­2132
According to the Tibetan rgya che ba. These two opposing qualities could be understood through the BHS meaning of udāra as “subtle” and “coarse.” “Narrow” and “vast” worlds are not present in the Chinese. The Chinese includes Indra-jāla, 因陀羅網 (yin tuo luo wang).
n.­2133
According to the Sanskrit. The Tibetan appears to have “on the walkways, on the places, and on the thrones.” The Chinese conjoins this with the next phrase.
n.­2134
According to the Sanskrit likhita and Lhasa ’bri ba. Degé, etc. have ’dri ba (“question”). The Chinese has “composing commentaries.”
n.­2135
According to the Sanskrit avalambita. The Tibetan has sbyong (“purified”) in error for sbyang. In the Chinese it is maidens the color of Jambu River gold and figures made of precious jewels who are holding various precious offerings with their hands.
n.­2136
According to the Tibetan and the Chinese. Not present in the Sanskrit.
n.­2137
From the Sanskrit śalāka, which can also mean “sticks,” “pegs,” etc. The Tibetan translates as shar bu, which can refer to water spouts as well as decorative sticks, etc., and also the decorative strings of beads. This is not listed in the Chinese.
n.­2138
According to one of the many meanings of the Sanskrit kośa and the Degé, Stok Palace, Narthang, and Lhasa sgo ngas. Yongle has sgyong las, Kangxi has sbyong las, and Lithang and Choné have bskyod las. Not present in the Chinese.
n.­2139
The Degé edition has the incorrect page at this point. It is the reverse side of a page in the Ratna­kūṭa Sūtra. The page order has been emended in the Degé reader.
n.­2140
According to the Sanskrit, the Chinese, Narthang, and Stok Palace. Degé and others have “in some kūṭāgāras,” which makes no sense here.
n.­2141
According to the Sanskrit avalambita. Degé has spyod (“conduct”) and Stok Palace has sbyong (“purified”) in error for sbyang in this and the following clause. The Chinese uses the active voice.
n.­2142
According to the Sanskrit locative case. The Tibetan has las (“from”) instead of la.
n.­2143
In accordance with the Sanskrit. “Giving away his clothes” is omitted from the Tibetan. The Chinese omits “his clothes, crest jewels, and crest jewel of righteousness” from the list of gifts.
n.­2144
From the Sanskrit saddharma. The Tibetan has the obscure thor pag. Not present in the Chinese.
n.­2145
Literally, “groves for ascetics.”
n.­2146
According to the Sanskrit. The Tibetan omits “perfumes.” The Chinese omits all gifts from parasols to precious carriages.
n.­2147
According to the Sanskrit kaṃsya. It is silver-like and used for ornamental objects and utensils. It is made of equal parts copper and arsenic, melted so that the arsenic evaporates, leaving a metal that is as white as silver. The Tibetan has gzhal ba (“measure”), with the exception of and Lithang and Choné gzhol ba (“enter”). There is no entry for kaṃsya in the Mahāvyutpatti.
n.­2148
According to the Sanskrit and the Yongle, Lithang, Kangxi, and Choné srin mo’i. Degé, Stok Palace, etc. have srin po’i (“rākṣasa”), the male of the species, even though the story referred to famously depicts an island with only females. The Chinese has 救護惡難 (jiu hu e nan, “saving beings from grave dangers”).
n.­2149
According to the Tibetan and the Chinese. In the Sanskrit, part of this direct speech occurs in the subsequent narrative.
n.­2150
Suzuki’s Sanskrit has anekayojana (p. 522). The online Vaidya transcription (Roman and Devanāgarī) reads anenakayojana. The Chinese has 百千由旬 (bai qian you xun, “one hundred thousand yojanas”).
n.­2151
According to the Sanskrit muhūrta, the Chinese 少時間 (shao shi jian), and the Stok Palace yud. Degé has the error yid (“mind”).
n.­2152
According to the Tibetan khang bu’am ’chags sa’am. The Sanskrit śayane vā caṃkrame can also mean “lying down or walking.” Cleary has “walking” and “reclining.” Carré has qu’il marche, s’arrête (“whether he is walking or still”). The Chinese has 若行, 若住, 若坐, 若臥 (ruo xing, ruo zhu, ruo zuo, ruo wo, “whether he is walking or standing still, seated or reclining”).
n.­2153
According to the Tibetan las and the Chinese 業 (ye). The Sanskrit has kāma (“desire”). Carré has “karma.” Cleary has “desire.”
n.­2154
According to the Sanskrit samudrāḥ and the Chinese 大海 (da hai). The Tibetan has rgya’i (“of a seal”), presumably translating from a manuscript that had mudrāḥ or perhaps the result of a scribal omission of mtsho from rgya mtsho’i.
n.­2155
According to the Sanskrit, for the purpose of readability. In the Sanskrit this command begins Maitreya’s speech, while in the Tibetan it is the second sentence. The Chinese concurs with the Sanskrit.
n.­2156
According to the Sanskrit asau. In the Tibetan, the liberation and its display are in the plural form. In the Chinese, the first part is singular, but the second part can be plural if “inexpressible inexpressible” is interpreted as an inexpressibly large numeral.
n.­2157
According to the Sanskrit and the Chinese. The Tibetan omits “great.”
n.­2158
According to the Tibetan bzhin yongs su ston pa, literally “showing the face,” and in accordance with Carré’s translation from the Chinese. The present Sanskrit has sukha instead of mukha, and Cleary translates accordingly: “manifest all that is pleasant.” The Chinese has 於一切處隨樂現故 (yu yi qie chu sui le xian gu, “because it manifests everywhere according to the aspirations or desires”).
n.­2159
According to the Sanskrit. The Tibetan literally has “For how long was the path to come?” The Chinese has 從何處來 (cong he chu lai) for Sudhana’s series of questions in this section, literally meaning “where did you come from?”
n.­2160
From the Sanskrit janmabhūmi and the Chinese 生處 (sheng chu). The Tibetan translates as tse’i sa yul (“land of life”).
n.­2161
According to the Sanskrit. The Tibetan omits “family and relatives.” The Chinese has 眷屬 (juan shu), which can refer to family and friends, or an entourage.
n.­2162
From the Sanskrit pratipālana and the Chinese 守護 (shou hu). The Tibetan translates as bsdu ba (“gather”).
n.­2163
According to the Tibetan and the Chinese. Dhātus is not present in the Sanskrit.
n.­2164
According to the BHS anupalipta, and Yongle, Kangxi, Narthang, Lhasa, and Stok Palace mi gos. Degé has mi dogs (“unworried”).
n.­2165
According to the Tibetan and the Chinese 法身 (fa shen), presumably translating from dharmakāya. The present Sanskrit has sarvakāya (“all bodies”). Carré has le corps absolu (“the absolute body”). Cleary has “the spiritual body.”
n.­2166
According to the Tibetan kha dog gi khyad par and the Chinese 差別色相 (cha bie se xiang), presumably translating from varṇaviśeṣaiḥ. The present Sanskrit has balaviśeṣaiḥ (“particular strengths”).
n.­2167
According to the Tibetan mnyam pa and the Chinese 等 (deng), presumably translating from sattvasama. The present Sanskrit has sattvopama.
n.­2168
According to the Tibetan mnyam pa and the Chinese 等 (deng), presumably translating from jagatsama. The present Sanskrit has jagadopama.
n.­2169
According to the Tibetan mnyam pa and the Chinese 等 (deng), presumably translating from vinayasama or from the present Sanskrit, which has vinayapramāṇa.
n.­2170
According to the Tibetan and the Chinese (omitting the first half). The second half of the clause appears to have been omitted in the Sanskrit.
n.­2171
According to the Tibetan. The middle section of this clause appears to have been omitted in the present Sanskrit.
n.­2172
The present Sanskrit has prabhāva. The Tibetan appears to have been translating from prabhāṣa, which can have a similar meaning, though the Tibetan is translated according to bhāṣā (“speech”) as brjod pa. Not present in the Chinese.
n.­2173
According to the Tibetan and the Chinese 有為 (you wei), presumably translating from saṃskāra. The present Sanskrit has saṃsāra.
n.­2174
In accordance with the Sanskrit, the Degé and Stok Palace, and the Chinese 談論 (tan lun). Yongle, Lithang, Kangxi, and Narthang have ’gro ba (“go”).
n.­2175
According to the BHS paryadātavyaṃ. Degé, etc. have sbyang. Urga has sbyong, but here the meaning is not “purify.” The Chinese has 清淨 (qing jing, “purify”).
n.­2176
According to the Tibetan, which may have omitted the beginning of this clause and the end of the previous clause, combining the two clauses in the single clause: “he will increase all your roots of merit” instead of “he is the one who has given birth to you into the family of the tathāgatas; he is the one who has increased your roots of merit.” The Chinese has “who will cause/enable you to be born into the family of the tathāgatas, to increase all your roots of merit…”
n.­2177
According to the Sanskrit darśaka. The Tibetan has rab tu sgrub pa (“accomplish”). The Chinese has 發起 (fa qi, “to begin”).
n.­2178
According to the BHS samādāpakaḥ. The Tibetan has ston pa (“show,” “teach”), as presumably, because of the omission of uttāpaka in the manuscript translated from, the verbal nouns are associated with the following nouns instead of the preceding ones. The Chinese has “to encounter true kalyāṇamitra,” grouping this and the preceding three clauses together.
n.­2179
This paragraph is according to the Tibetan, which diverges from the Sanskrit in terms of possible omission, changes of case, and the grouping of words.
n.­2180
From the Sanskrit vihārī and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace spyod. Degé has dpyod (“analyze”). Translated as 安住 (an zhu), “abide.”
n.­2181
According to Tibetan, Chinese, and Suzuki’s Sanskrit. The online Vaidya edition (in both Devanāgarī and Roman) has sukha (“bliss”) instead of mukha (“gateway”).
n.­2182
According to the Tibetan. This clause is not present in the Sanskrit. The Chinese is similar to the Tibetan: “the vast qualities of all buddhas.”
n.­2183
According to the Tibetan. This clause is not present in the Sanskrit. The Chinese has 入一切佛決定知見 (ru yi qie fo jue ding zhi jian, “enter or realize the definitive views of all buddhas”).
n.­2184
From the Sanskrit vihārī and the Yongle, Kangxi, and Stok Palace spyod. Degé, Stok Palace, etc. have dpyod (“analyze”). The Chinese has 住於法界平等之地 (zhu yu fa jie ping deng zhi di, “dwell on the state of non-differentiation within the realm of phenomena”).
n.­2185
From the Sanskrit vihārī. The Tibetan has dpyod (“analyze”). In the Chinese this and the preceding clauses appear to have been conjoined as 觀察普賢解脫境界 (guan cha pu xian jie tuo jing jie, “observe the scope of liberation of Samanta­bhadra”).
n.­2186
According to the Sanskrit sarva and the Chinese 一切 (yi qie). The Tibetan omits “all.”
n.­2187
According to the Sanskrit mahadgatena and the Yongle, Kangxi, Narthang, Lhasa, and Stok Palace che. Degé has the homophone phye, evidently an error from transcription through dictation. The Chinese has 無量 (wu liang, “immeasurable”).
n.­2233
While the concluding statement above is specific to The Stem Array only and has counterparts in many other Kangyurs, the rest of the colophon here is intended to apply to the entirety of A Multitude of Buddhas. The mention of these translators is only found in the colophons of the Degé, Urga, and Ragya Kangyurs. Many Kangyurs including the Lithang, Qianlong, and Zhey do not mention translators. The Narthang, Lhasa, Stok Palace, Toyo Bunko, Ulaan Baatar, and some of the peripheral Kangyurs have “Lotsawa Vairocana­rakṣita was the chief editor and established the text.” Ngorchen Könchok Lhundrup ascribes the translation of the sūtra to Vairocana­rakṣita. The extensive note by the Degé scholar Tashi Wangchuk that follows is (unsurprisingly) unique to the Degé Kangyur.
n.­2234
This accords with the classification by Ngorchen Könchok Lhundrup in his sixteenth-century History of Buddhism.
n.­2235
Chapters 1 to 27. According to Pekar Zangpo in his sixteenth-century Presentation of the Sūtras, this first section is divided into two sections: The Tathāgata Earring Sūtra (as a translation of Tathāgatāvataṃsaka-sūtra), which comprises chapters 1 to 11, and The Bodhisattva­piṭaka Sūtra (consisting of chapters 12 to 27), so that in his classification the Avataṃsaka Sūtra has eight sections.
n.­2236
Chapters 28 to 30 according to Pekar Zangpo.
n.­2237
Chapter 31 according to Pekar Zangpo.
n.­2238
Chapters 32 to 42 according to Pekar Zangpo.
n.­2239
Chapter 43 according to Pekar Zangpo.
n.­2240
Chapter 44 according to Pekar Zangpo.
n.­2241
Chapter 45 according to Pekar Zangpo. Chapter 45 is the sūtra translated here.
n.­2242
According to the version of the Denkarma in the Degé Tengyur (F.295b.1), it has the same number of fascicles and verses as quoted by Butön Rinpoché.
n.­2243
The Degé recension has 112. The Degé dkar chag (F.120a) notes at some length the various discrepancies in the lengths in ślokas and fascicles (bam po) recorded in different inventories and catalogs, which it attributes at least in part to the varying numbers of ślokas used in different definitions of a fascicle.
n.­2244
rgya nag gi ’gyur la/ su ren+t+ra bo d+hi dang / bai ro tsa na rak+Shi tas zhus chen mdzad par bshad cing. Our rendering in English of this sentence follows the most likely interpretation syntactically. The facts of such a statement seem unlikely (see also van der Kuijp 2023, p. 398 n24). However, although we have wondered what other possible interpretations there might be, Tashi Wangchuk appears to be quoting the statement directly from earlier sources. Among these, one that we have identified is the transmission record of Minling Terchen Gyurme Dorje, part 2 (vol. kha), F.203a.6–b.1; immediately after making this statement, Minling Terchen lists the lineage figures of the transmission from India.
n.­2245
This refers to the Sakyapa hierarch Jetsün Drakpa Gyaltsen (rje btsun grags pa rgyal mtshan, 1147–1216).
n.­2246
Yunnan. The king was Mutseng (or Muzeng, Muktsang) Karma Mipham Sönam Rapten (mu tseng/zeng karma mi pham bsod nams rab brtan) (1587–1646, r. 1598–1646). He was the tusi or ruler in the “native chieftain system” of the Yuan, Ming, and Qing dynasties.
n.­2247
slar yig rnying dag pa mang du btsal nas zhu dag bgyis pa yin la. Our translation is tentative, and in particular (as noted by van der Kuijp 2023, p. 399 n27) it is not clear whether yig refers to words, phrases, or texts.
n.­2248
bkod pa is the usual translation of vyūha (“array,” “display,” etc.) as in the Mahāvyutpatti. This translation at times uses rgyan, which is usually a translation for alaṃkara, and so on, with the meaning of “adornment.”
n.­2249
The usual translation for prasara (“vast extent,” etc.), as in the Mahāvyutpatti, is rab ’byams, while ’byam klas does not appear in that dictionary.
n.­2250
These are both translations of pratisaṃvit (“discern,” “distinguish,” etc.).
n.­2251
thugs normally translates citta (“mind”), while dgongs pa translates abhiprāya (“intention,” “outlook,” “regard,” etc.).
n.­2252
This phrase, meaning “for a day and night,” or “for a waxing phase and a waning phase of a month,” occurs on folio 26.b within The Inconceivable Qualities of the Buddha (sang rgyas chos bsam mi khyab), which is the 39th chapter of the Avataṃsaka Sūtra.
n.­2253
tha snyad usually translates vyavahāra, which in BHS means “a term or designation,” while rnam par dpyod pa usually translates vicāraṇa, etc. (“contemplation,” “analysis,” and so on).
n.­2254
This is some years before the eighth Tai Situpa Chökyi Jungné (1700–1774) began his work on editing the Kangyur in 1729.

b.

Bibliography

Kangyur Texts

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

sdong po bkod pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 37, pp. 590–853; vol. 38, pp. 3–800.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sanskrit Editions of the Gaṇḍa­vyūha

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

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

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

Chinese Editions of the Gaṇḍa­vyūha and Commentaries

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

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

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

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

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

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

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

Translations of the Gaṇḍa­vyūha

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

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

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

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

Related Works in Tibetan

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

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

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

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

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

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

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

Related Works in Other Languages

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

Ābharaṇacchatra­nirghoṣa­rāja

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

A buddha in the distant past.

Located in 1 passage in the translation:

  • 43.­266
g.­2

Abhāskara

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

The ninth buddha in a kalpa in the distant past.

Located in 1 passage in the translation:

  • 37.­136
g.­3

Ābhāsvara

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

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

Located in 3 passages in the translation:

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

Abhijñāketu

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­15

Acalā

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

A young upāsikā, the kalyāṇamitra of chapter 22.

Located in 24 passages in the translation:

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

Acalendrarāja

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­31

agarwood

Wylie:
  • a ga ru
Tibetan:
  • ཨ་ག་རུ།
Sanskrit:
  • agaru

The resinous heartwood of the Aquilaria and Gyirnops evergreen trees in India and southeast Asia, also known as aloeswood (agallochum).

Located in 8 passages in the translation:

  • 6.­4
  • 11.­2
  • 19.­19
  • 21.­44
  • 24.­11
  • 28.­6
  • 54.­210
  • 54.­299
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.­48

Amitābha

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

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

Located in 11 passages in the translation:

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

amrita

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

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

Located in 8 passages in the translation:

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

Anabhibhūta­mukuṭa

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­63

Ananyagāmin

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

A bodhisattva and the kalyāṇamitra of chapter 31.

Located in 13 passages in the translation:

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

Anāthapiṇḍada

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

  • 1.­1
  • g.­548
  • g.­549
  • g.­550
g.­70

Anavatapta

Wylie:
  • ma dros pa
Tibetan:
  • མ་དྲོས་པ།
Sanskrit:
  • anavatapta

A lake north of the Himalayas believed to be the source of the river Sutlej and identified with Rakshastal.

Located in 2 passages in the translation:

  • 24.­11
  • g.­465
g.­111

apsaras

Wylie:
  • lha mo
Tibetan:
  • ལྷ་མོ།
Sanskrit:
  • apsaras

Popular figures in Indian culture, they are said to be goddesses of the clouds and water. They are also portrayed as the wives of the gandharvas who are the court musicians for Śakra/Indra on top of Mount Meru.

Located in 25 passages in the translation:

  • 3.­50
  • 9.­11
  • 10.­8
  • 10.­11
  • 12.­12-15
  • 16.­17
  • 21.­47
  • 21.­52
  • 27.­7
  • 28.­13
  • 36.­20-22
  • 36.­34
  • 36.­61
  • 40.­89
  • 40.­115
  • 42.­60
  • 44.­31
  • 44.­35-36
  • 54.­385
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.­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.­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.­160

avadavat

Wylie:
  • ka la ping ka
Tibetan:
  • ཀ་ལ་པིང་ཀ
Sanskrit:
  • kalaviṅka

Also called “red avadavat,” “strawberry finch,” and “kalaviṅgka sparrow.” Dictionaries have erroneously identified it as a cuckoo. Outside India, kalaviṅka birds have evolved into a mythical half-human bird. The avadavat is a common bird in the Ganges plain and renowned for its beautiful song.

Located in 5 passages in the translation:

  • 10.­3
  • 27.­6
  • 34.­21
  • 40.­117
  • 54.­266
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.­169

Bālāha

Wylie:
  • stobs kyis sgrol ba
Tibetan:
  • སྟོབས་ཀྱིས་སྒྲོལ་བ།
Sanskrit:
  • bālāha

In the Jātakas, Bālāha is a previous life of the Buddha Śākyamuni in which he saves merchants from the island of the rākṣasīs. In the Kāraṇḍa­vyūha Sūtra (The Basket’s Display, Toh 116), it is Avalokiteśvara as a horse, saving a previous life of Śākyamuni from that island.

Located in 1 passage in the translation:

  • 54.­377
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.­173

bases of miraculous powers

Wylie:
  • rdzu ’phrul gyi rkang pa
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ།
Sanskrit:
  • ṛddhipāda

The four qualities of samādhi that eliminate negative factors: aspiration, diligence, contemplation, and analysis.

Located in 1 passage in the translation:

  • 54.­348
g.­174

Bhadra

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

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

Located in 14 passages in the translation:

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

Bhadrottamā

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

The kalyāṇamitra of chapter 48.

Located in 6 passages in the translation:

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

bhagavat

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

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

Located in 171 passages in the translation:

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

Bharukaccha

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

A town in South India.

Located in 4 passages in the translation:

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

bhikṣu

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 78 passages in the translation:

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

bhikṣuṇī

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 50 passages in the translation:

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

bhūmi

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

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

Located in 61 passages in the translation:

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

blue lotus

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

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

Located in 12 passages in the translation:

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

Bodhi tree

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

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

Located in 36 passages in the translation:

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

Bodhiketu

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­199

bodhimaṇḍa

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

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

Located in 105 passages in the translation:

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

Bodhimaṇḍacūḍa

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­201

Bodhi­maṇḍa­mukuṭa

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­205

Brahmā

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

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

Located in 47 passages in the translation:

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

Brahmaghoṣa

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­210

Brahmakāyika

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

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

Located in 16 passages in the translation:

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

Brahmaketu

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­212

Brahmapārṣada

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

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

Located in 3 passages in the translation:

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

Brahmendracuḍa

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­218

Brahmendrarāja

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­219

brahmin

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

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

Located in 44 passages in the translation:

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

buddha realm

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

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

Located in 315 passages in the translation:

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

Buddhabhadra

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

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

Located in 7 passages in the translation:

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

Butön Rinpoché

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

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

Located in 2 passages in the translation:

  • c.­4
  • n.­2242
g.­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.­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.­259

coral tree

Wylie:
  • sus kyang mi tshugs pa
  • man da ra ba
  • man+dAra ba
Tibetan:
  • སུས་ཀྱང་མི་ཚུགས་པ།
  • མན་ད་ར་བ།
  • མནྡཱར་བ།
Sanskrit:
  • māndārava
  • pāriyātraka

Erythrina indica or Erythrina variegate. Also known in English as flame tree, or tiger’s claw. In the summer the plant is covered in large crimson flowers believed to also grow in Indra’s paradise. The coral tree is the most widespread species of Erythrina or māndārava, and is taller than the others.

Located in 5 passages in the translation:

  • 12.­14
  • 21.­7
  • 54.­253-254
  • n.­1156
g.­260

cotton tree

Wylie:
  • shal ma li
Tibetan:
  • ཤལ་མ་ལི།
Sanskrit:
  • śālmalī

Bombax ceiba. Also known as the red cotton tree. It has red flowers and ripened capsules that contain cotton-like fibers. In particular, the trunk is covered in spikes to deter climbing animals, and therefore it is an iron version of this tree that is found in the hells.

Located in 1 passage in the translation:

  • 54.­384
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.­262

dānava

Wylie:
  • gsod ’phrog
Tibetan:
  • གསོད་འཕྲོག
Sanskrit:
  • dānava

A class of beings, literally, in Sanskrit, “the sons of Danu.” They are enemies of the devas and often associated with the asuras. Under the leadership of Bali, they took over the world, creating a golden age, until they were tricked by Viṣṇu in the form of a brahmin dwarf. A version of that legend is described in a prominent passage in the Kāraṇḍa­vyūha Sūtra (The Basket’s Display, Toh 116), the principal Avalokiteśvara sūtra.

Located in 1 passage in the translation:

  • 54.­339
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.­266

demon

Wylie:
  • gdon
Tibetan:
  • གདོན།
Sanskrit:
  • graha

Located in 3 passages in the translation:

  • 15.­8
  • 34.­23
  • 54.­388
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.­269

destructible aggregation

Wylie:
  • ’jig tshogs
Tibetan:
  • འཇིག་ཚོགས།
Sanskrit:
  • satkāya

The Tibetan is literally “the destructible aggregation,” and the Sanskrit is “the existing body.” It implies the view that identifies the existence of a self in relation to the skandhas. Thhe term is also translated here as “destructible accumulation.”

Located in 3 passages in the translation:

  • 40.­29
  • 54.­203
  • 54.­210
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.­285

Dhanyākara

Wylie:
  • skyid pa’i ’byung gnas
Tibetan:
  • སྐྱིད་པའི་འབྱུང་གནས།
Sanskrit:
  • dhanyākara

In this ninth-century Tibetan translation, Dhanyākara is translated as “Source of Happiness.” More common is the translation ’bras spung, meaning “Rice Heap.” The famous Gelugpa monastery Drepung takes its name from this city, which was the capital of the kingdom of the Satavahana dynasty that ruled South India from the first to third century ᴄᴇ. Known primarily as Dhānyakaṭaka, the present remains are in the village of Dharaṇikoṭa, a few miles from the site of the great Amarāvatī stupa, in Andhra Pradesh on the southeastern coast of India. Before 1953 this was in the state of Madras.

Located in 43 passages in the translation:

  • i.­7
  • i.­68
  • 3.­22
  • 3.­24-25
  • 3.­30
  • 3.­38
  • 54.­201
  • g.­8
  • g.­175
  • g.­178
  • g.­179
  • g.­206
  • g.­242
  • g.­421
  • g.­615
  • g.­676
  • g.­680
  • g.­681
  • g.­863
  • g.­879
  • g.­1183
  • g.­1185
  • g.­1196
  • g.­1201
  • g.­1216
  • g.­1217
  • g.­1226
  • g.­1230
  • g.­1234
  • g.­1244
  • g.­1250
  • g.­1253
  • g.­1262
  • g.­1269
  • g.­1270
  • g.­1295
  • g.­1301
  • g.­1308
  • g.­1310
  • g.­1440
  • g.­1466
  • g.­1543
g.­286

dharaṇa

Wylie:
  • srang
Tibetan:
  • སྲང་།
Sanskrit:
  • dharaṇa

Though its precise units varied, one dharaṇa was generally equivalent to ten palas or forty karṣa, and roughly equivalent to 350 grams, or near to a pound. The Tibetan translates both pala and dharaṇa as srang in this sūtra. Pala is said to be srang in the Mahāvyutpatti, but that dictionary has no equivalent for dharaṇa.

Located in 1 passage in the translation:

  • 54.­250
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.­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.­343

Dharmaketu

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­364

Dharmaprabha (the bodhisattva)

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­383

Dharma­samudra­garbha

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­390

Dharmaśrī

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

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

Located in 2 passages in the translation:

  • 1.­1
  • 36.­108
g.­392

Dharma­sūrya­tejas

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­393

Dharmāvabhāsa­svara

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­396

Dharmendrarāja

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

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

Located in 3 passages in the translation:

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

Dharmodgata

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

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

Located in 2 passages in the translation:

  • 1.­1
  • 37.­150
g.­405

dhātu (eighteen)

Wylie:
  • khams
Tibetan:
  • ཁམས།
Sanskrit:
  • dhātu

The six sensory objects, six sensory faculties, and six consciousnesses.

Located in 7 passages in the translation:

  • 34.­34
  • 36.­46
  • 40.­29
  • 54.­204
  • 54.­411
  • n.­2001
  • n.­2163
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.­419

doors to liberation

Wylie:
  • rnam par thar pa
  • rnam par thar pa’i mgo
Tibetan:
  • རྣམ་པར་ཐར་པ།
  • རྣམ་པར་ཐར་པའི་མགོ
Sanskrit:
  • vimokṣa
  • vimokṣamukha

There are three doors to liberation: emptiness, the absence of characteristics, and the absence of aspiration.

Located in 1 passage in the translation:

  • 54.­13
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.­441

first-week embryo

Wylie:
  • mar mer
Tibetan:
  • མར་མེར།
Sanskrit:
  • kalala

The Gaṇḍa­vyūha uses the same terminology as the Jain text Tandulaveyāliyua and differs from other sūtras. In the The Teaching to the Venerable Nanda on Dwelling in the Womb, kalala is translated as mer mer po. In other texts the first stage is translated as nur nur po.

Located in 1 passage in the translation:

  • 54.­111
g.­443

five precepts

Wylie:
  • bslab pa’i gnas lnga
Tibetan:
  • བསླབ་པའི་གནས་ལྔ།
Sanskrit:
  • pañcaśikṣā­pada

Five vows taken by upāsakas and upāsikās: to not kill, steal, commit sexual misconduct, lie, or take intoxicants.

Located in 1 passage in the translation:

  • 54.­377
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.­447

fourth-week embryo

Wylie:
  • ’khregs
Tibetan:
  • འཁྲེགས།
Sanskrit:
  • ghana

The Gaṇḍa­vyūha uses the same terminology as the Jain text Tandulaveyāliyua and differs from other sūtras. In the The Teaching to the Venerable Nanda on Dwelling in the Womb, ghana is translated as mkhrad ’gyur. Elsewhere it is gor gor.

Located in 1 passage in the translation:

  • 54.­111
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.­465

Gandhamādana

Wylie:
  • spos kyi ngad ldang ba
Tibetan:
  • སྤོས་ཀྱི་ངད་ལྡང་བ།
Sanskrit:
  • gandhamādana

A legendary mountain north of the Himalayas, with Lake Anavatapta, the source of the world’s great rivers, at its base. It is said to be south of Mount Kailash, though both have been identified with Mount Tise in western Tibet. In other sūtras translated as spos ngad can, spos ngad ldang, and spos nad ldan.

Located in 1 passage in the translation:

  • 54.­210
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.­480

gardenia

Wylie:
  • par shi ka
Tibetan:
  • པར་ཤི་ཀ
Sanskrit:
  • vārṣika

Gardenia gummifera. A white fragrant flower that blooms in the rainy season. In other texts transliterated as bar sha ka or par sha ka.

Located in 1 passage in the translation:

  • 54.­253
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.­487

Gopālaka

Wylie:
  • sa skyong
Tibetan:
  • ས་སྐྱོང་།
Sanskrit:
  • gopālaka

A merchant in Maitreya’s birthplace.

Located in 1 passage in the translation:

  • 54.­406
g.­498

Guṇa­prabhāvodgata

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­511

Guṇa­viśuddhi­garbha

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­512

Gying-ju

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

Unidentified.

Located in 1 passage in the translation:

  • c.­6
g.­514

head merchant

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

Located in 324 passages in the translation:

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

heshang

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

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

Located in 1 passage in the translation:

  • c.­6
g.­517

higher cognition

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

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

Located in 37 passages in the translation:

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

Himalaya

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

Located in 11 passages in the translation:

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

Illuminating Light of the Realm of the Dharma

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

An assembly hall of the bodhisattvas.

Located in 3 passages in the translation:

  • 43.­2
  • 43.­27-28
g.­521

immeasurables

Wylie:
  • tshad med pa
Tibetan:
  • ཚད་མེད་པ།
Sanskrit:
  • aparamāṇa

Definition from the 84000 Glossary of Terms:

The four meditations on love (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā), as well as the states of mind and qualities of being that result from their cultivation. They are also called the four abodes of Brahmā (caturbrahmavihāra).

In the Abhidharmakośa, Vasubandhu explains that they are called apramāṇa‍—meaning “infinite” or “limitless”‍—because they take limitless sentient beings as their object, and they generate limitless merit and results. Love is described as the wish that beings be happy, and it acts as an antidote to malice (vyāpāda). Compassion is described as the wish for beings to be free of suffering, and acts as an antidote to harmfulness (vihiṃsā). Joy refers to rejoicing in the happiness beings already have, and it acts as an antidote to dislike or aversion (arati) toward others’ success. Equanimity is considering all beings impartially, without distinctions, and it is the antidote to attachment to both pleasure and malice (kāmarāgavyāpāda).

Located in 3 passages in the translation:

  • 54.­13
  • 54.­345
  • 54.­348
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.­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.­543

jasmine

Wylie:
  • su ma na
Tibetan:
  • སུ་མ་ན།
Sanskrit:
  • sumana

Jasminum sambac.

Located in 4 passages in the translation:

  • 54.­253
  • 54.­255
  • n.­1156
  • g.­948
g.­548

Jeta

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

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

Located in 5 passages in the translation:

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

Jetadhvaja

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

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

Located in 2 passages in the translation:

  • 1.­60
  • g.­550
g.­550

Jetavana, Anāthapiṇḍada’s Park

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 30 passages in the translation:

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

jina

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

An epithet for a buddha meaning “victorious one.”

Located in 185 passages in the translation:

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

Jinamitra

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

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

Located in 2 passages in the translation:

  • i.­24
  • c.­1
g.­553

jinaputra

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

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

Located in 16 passages in the translation:

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

Jñānabuddhi

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­558

Jñānaketu (the bodhisattva)

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­569

Jñāna­saṃbhārodgata

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­572

Jñāna­śrī (the bodhisattva)

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­576

Jñānāvabhāsa­tejas

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­578

Jñāna­vajra­tejas

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­579

Jñānodgata

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­581

Jñānottara­jñānin

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­587

Jyotirarci­nayanā

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

Refers to night goddess Pramudita­nayana­jagad­virocanā.

Located in 2 passages in the translation:

  • 35.­33
  • g.­836
g.­588

Jyotirdhvaja

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­589

Jyotiṣprabha (the bodhisattva)

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­592

Kaliṅgavana

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

A town in South India.

Located in 6 passages in the translation:

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

kalpa

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

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

Located in 802 passages in the translation:

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

kalyāṇamitra

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

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

Located in 262 passages in the translation:

  • s.­1
  • i.­1
  • i.­3
  • i.­6
  • i.­11
  • i.­15
  • i.­23
  • i.­68
  • i.­108-109
  • i.­113
  • i.­118
  • 1.­3
  • 3.­35
  • 3.­77-78
  • 3.­93-95
  • 4.­36
  • 5.­1
  • 5.­4
  • 6.­1
  • 7.­1
  • 7.­8
  • 7.­22
  • 8.­2
  • 8.­4-5
  • 8.­36
  • 9.­38-39
  • 10.­1
  • 10.­18
  • 10.­67
  • 11.­5
  • 11.­16
  • 12.­2
  • 12.­6-7
  • 12.­27
  • 13.­1
  • 14.­27
  • 15.­18
  • 16.­1-8
  • 17.­3
  • 17.­10
  • 17.­25
  • 18.­18
  • 19.­2
  • 20.­1
  • 20.­16-18
  • 21.­3
  • 21.­14
  • 22.­1-3
  • 22.­27
  • 22.­34
  • 22.­46
  • 23.­2
  • 24.­1
  • 25.­1-2
  • 30.­3-4
  • 31.­7-8
  • 32.­9
  • 34.­3
  • 34.­9-11
  • 34.­38
  • 34.­68
  • 34.­72
  • 35.­14
  • 36.­1-3
  • 36.­12
  • 36.­17
  • 36.­32
  • 37.­1
  • 37.­8
  • 37.­80
  • 37.­103
  • 37.­105
  • 38.­3-4
  • 38.­93
  • 39.­7
  • 40.­23
  • 40.­32
  • 40.­45
  • 40.­88
  • 40.­91-92
  • 40.­97-98
  • 41.­2-3
  • 41.­7
  • 41.­17
  • 42.­67
  • 43.­7
  • 43.­19
  • 43.­25
  • 43.­33-35
  • 43.­172
  • 44.­1
  • 44.­20
  • 44.­24-28
  • 44.­42
  • 47.­26
  • 48.­1-2
  • 48.­5
  • 53.­15
  • 53.­17-18
  • 53.­20-41
  • 54.­1-3
  • 54.­5
  • 54.­10
  • 54.­15
  • 54.­76
  • 54.­87-89
  • 54.­92-94
  • 54.­96
  • 54.­98
  • 54.­115
  • 54.­156
  • 54.­173
  • 54.­176-177
  • 54.­183-184
  • 54.­195-196
  • 54.­201
  • 54.­204-207
  • 54.­209
  • 54.­329
  • 54.­357
  • 54.­377
  • 54.­379-380
  • 54.­398
  • 54.­408-409
  • 54.­415-416
  • 54.­418-419
  • 55.­2
  • 56.­1
  • 56.­58
  • 56.­68
  • 56.­134-135
  • n.­400
  • n.­428
  • n.­430
  • n.­702
  • n.­755
  • n.­953
  • n.­955
  • n.­968
  • n.­1267
  • n.­1343-1344
  • n.­1434-1435
  • n.­1602
  • n.­1630
  • n.­1792-1793
  • n.­2016
  • n.­2178
  • g.­15
  • g.­38
  • g.­63
  • g.­181
  • g.­190
  • g.­486
  • g.­525
  • g.­546
  • g.­547
  • g.­652
  • g.­678
  • g.­698
  • g.­730
  • g.­733
  • g.­749
  • g.­750
  • g.­824
  • g.­898
  • g.­957
  • g.­961
  • g.­990
  • g.­1008
  • g.­1097
  • g.­1166
  • g.­1175
  • g.­1200
  • g.­1203
  • g.­1229
  • g.­1231
  • g.­1274
  • g.­1280
  • g.­1296
  • g.­1367
  • g.­1375
  • g.­1447
  • g.­1468
  • g.­1524
g.­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.­606

karṣa

Wylie:
  • zho
Tibetan:
  • ཞོ།
Sanskrit:
  • karṣa

An ancient Indian weight that is the equivalent of about nine grams or around one third of an ounce.

Located in 3 passages in the translation:

  • 54.­250
  • g.­286
  • g.­795
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.­627

kumbhāṇḍa

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

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

Located in 10 passages in the translation:

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

Kusumadhvaja

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­632

Kusumaketu

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­638

Kusumottara­jñānin

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­639

kūṭāgāra

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

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

Located in 100 passages in the translation:

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

Kūṭāgāra

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

A seaside town in South India.

Located in 6 passages in the translation:

  • i.­90
  • 24.­19
  • 25.­1
  • 25.­3
  • 25.­6
  • 25.­8
g.­641

Kuṭi

Wylie:
  • khang khyim can
Tibetan:
  • ཁང་ཁྱིམ་ཅན།
Sanskrit:
  • kuṭi

The hamlet from which Maitreya comes.

Located in 2 passages in the translation:

  • 54.­406
  • 54.­413
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.­663

magnolia

Wylie:
  • tsam pa ka
Tibetan:
  • ཙམ་པ་ཀ
Sanskrit:
  • campaka

Magnolia campaca.

Located in 2 passages in the translation:

  • 54.­255
  • 54.­374
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.­700

makara

Wylie:
  • chu srin
Tibetan:
  • ཆུ་སྲིན།
Sanskrit:
  • makara

A fabled sea monster, the front part of which is a mammal. It is said to be the largest animal in the world, with the strongest bite. Its head is said to be a combination of the features of an elephant, a crocodile, and a boar. The name is also applied to the dugong, the crocodile (in particular the Mugger crocodile, whose name is even derived from makara), and the dolphin, particularly the Ganges dolphin, because the Ganges goddess is said to ride on a makara.

Located in 3 passages in the translation:

  • 25.­14
  • 54.­278
  • n.­1123
g.­701

Māladas

Wylie:
  • phreng ba stobs
Tibetan:
  • ཕྲེང་བ་སྟོབས།
Sanskrit:
  • māladāḥ

The name of the people in the land where Maitreya was born. The sūtra states that it is in the south of India.

Located in 2 passages in the translation:

  • 54.­406
  • 54.­413
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.­729

meditative state of totality

Wylie:
  • rgyas pa’i skye mched
Tibetan:
  • རྒྱས་པའི་སྐྱེ་མཆེད།
Sanskrit:
  • kṛtsnāyatana

There are ten of these meditative states in the Śrāvakayāna: through meditating individually on the four elements of earth, water, fire, and air, on the four colors blue, yellow, red, and white, on space, and on consciousness, one meditates that everything that exists becomes that element, or that color, or space, or consciousness. Elsewhere, including the Mahāvyutpatti, this is translated as zad par gyi skye mched. The Sanskrit kṛtsna means “totality,” while rgyas pa means “spread,” or “pervade,” and zad par means cessation, in that everything ceases within that element, color, etc.

Located in 1 passage in the translation:

  • 54.­391
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.­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.­762

Nārāyaṇa

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

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

Located in 4 passages in the translation:

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

Ngorchen Könchok Lhundrup

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

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

Located in 4 passages in the translation:

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

night lotus

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

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

Located in 9 passages in the translation:

  • 11.­2
  • 21.­4
  • 21.­11
  • 22.­52
  • 27.­3
  • 28.­5
  • 43.­64
  • 54.­369
  • g.­943
g.­775

Nirmāṇarati

Wylie:
  • ’phrul dga’
Tibetan:
  • འཕྲུལ་དགའ།
Sanskrit:
  • nirmāṇarati

“Delighting in Emanations.” The second highest paradise in the desire realm, so named because the devas there delight in emanations.

Located in 5 passages in the translation:

  • 9.­31
  • 10.­13
  • 26.­5
  • 27.­14
  • g.­1264
g.­779

nirvāṇa

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

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

Located in 31 passages in the translation:

  • 1.­58
  • 1.­76
  • 2.­36
  • 4.­6
  • 4.­25
  • 5.­2
  • 8.­12
  • 8.­34
  • 9.­16
  • 9.­27
  • 12.­22
  • 13.­11
  • 13.­15
  • 19.­24
  • 22.­49
  • 27.­49
  • 29.­4
  • 36.­13
  • 39.­29
  • 39.­33
  • 40.­174
  • 41.­132
  • 42.­126
  • 44.­49
  • 54.­204
  • 54.­357
  • 56.­82
  • 56.­106
  • n.­123
  • n.­296
  • n.­1350
g.­781

orchid tree

Wylie:
  • kun nas ’du ba
Tibetan:
  • ཀུན་ནས་འདུ་བ།
Sanskrit:
  • kovidāra

Bauhinia variegata, Phaneria variegata. In other sūtras kovidāra is translated as sa brtol.

Located in 3 passages in the translation:

  • 54.­253-255
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.­795

pala

Wylie:
  • srang
Tibetan:
  • སྲང་།
Sanskrit:
  • pala

A specific Indian weight equal to four karṣa, and equivalent to around thirty-five grams or an ounce.

Located in 2 passages in the translation:

  • 54.­257
  • g.­286
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.­809

Pātāla

Wylie:
  • sa’i ’og
Tibetan:
  • སའི་འོག
Sanskrit:
  • pātāla

The underworlds, of which there are said to be seven, include the realms of the daityas and yakṣas. The lowest is the realm of the nāgas. They are said to be pleasant and free from distress and even more beautiful than the higher realms.

Located in 1 passage in the translation:

  • 54.­210
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.­814

poṣadha

Wylie:
  • gso sbyin
Tibetan:
  • གསོ་སྦྱིན།
Sanskrit:
  • poṣadha

The eight vows kept by laypeople on the four sacred days of the month: full, new, and half-moon days. Alternate form is upoṣadha (gso sbyong).

Located in 1 passage in the translation:

  • 54.­377
g.­815

Potalaka

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

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

Located in 7 passages in the translation:

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

Prabhāketu

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­823

Prabhāśrī

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­836

Pramudita­nayana­jagad­virocanā

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

A night goddess. Also called Jyotirarci­nayanā.

Located in 21 passages in the translation:

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

Praśanta­ruta­sāgara­vatī

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

A night goddess.

Located in 15 passages in the translation:

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

Praśānta­svara

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­850

pratyeka­buddha

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

Definition from the 84000 Glossary of Terms:

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

Located in 76 passages in the translation:

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

Pratyeka­buddhayāna

Wylie:
  • rang sangs rgyas kyi theg pa
Tibetan:
  • རང་སངས་རྒྱས་ཀྱི་ཐེག་པ།
Sanskrit:
  • pratyeka­buddhayāna

The yāna of the pratyeka­buddhas.

Located in 5 passages in the translation:

  • 15.­8
  • 23.­7
  • 27.­28
  • 34.­12
  • 54.­348
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.­857

propensity

Wylie:
  • bag la nyal ba
Tibetan:
  • བག་ལ་ཉལ་བ།
Sanskrit:
  • anuśaya

The BHS anuśaya differs from its meaning in Sanskrit but is the same as the Pali anusaya. It can also mean “tendency” and “disposition,” and the meaning can be positive as well as negative.

Located in 7 passages in the translation:

  • 8.­13
  • 10.­5
  • 10.­49
  • 10.­63
  • 13.­15
  • 18.­16
  • 54.­210
g.­859

Puṇya­ketu

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­861

Puṇya­parvata­tejas

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­870

Puṇya­sumerūdgata

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­872

Pūrva­praṇidhāna­saṃcodana­svara

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­876

quintillion

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

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

Located in 52 passages in the translation:

  • 1.­47
  • 1.­54
  • 1.­150
  • 3.­23
  • 4.­8
  • 4.­10
  • 6.­19
  • 7.­18
  • 9.­17
  • 10.­13
  • 10.­22
  • 10.­32
  • 11.­14
  • 14.­11
  • 16.­24
  • 16.­28
  • 16.­32
  • 16.­34
  • 21.­19
  • 21.­24
  • 21.­46
  • 21.­56
  • 26.­6
  • 33.­3
  • 36.­56-57
  • 36.­76
  • 36.­120
  • 37.­37
  • 37.­39
  • 37.­43
  • 37.­50
  • 39.­26
  • 40.­79
  • 40.­85
  • 40.­89
  • 41.­19
  • 42.­77
  • 42.­92
  • 42.­94
  • 42.­105
  • 42.­129
  • 43.­102
  • 45.­6
  • 53.­39
  • 54.­161
  • 54.­207
  • 54.­378
  • 54.­389
  • 54.­417
  • 56.­59
  • n.­1381
g.­881

rākṣasa

Wylie:
  • srin po
Tibetan:
  • སྲིན་པོ།
Sanskrit:
  • rākṣasa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

Located in 22 passages in the translation:

  • i.­109
  • 5.­7
  • 6.­10
  • 7.­6
  • 9.­15
  • 12.­18
  • 21.­53
  • 24.­13
  • 25.­10
  • 26.­5
  • 27.­26
  • 30.­18
  • 30.­31
  • 32.­11
  • 44.­24
  • 44.­26
  • 44.­28-29
  • 54.­339
  • n.­2148
  • g.­780
  • g.­1263
g.­882

rākṣasī

Wylie:
  • srin mo
Tibetan:
  • སྲིན་མོ།
Sanskrit:
  • rākṣasī

The female members of a class of nonhuman beings who are often, but not always, considered demonic in the Buddhist tradition.

Located in 3 passages in the translation:

  • 35.­13
  • 54.­377
  • g.­169
g.­883

Ralpachen

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

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

Located in 3 passages in the translation:

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

Rāmāvarānta

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

A land in South India.

Located in 4 passages in the translation:

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

Ratnabuddhi

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­900

Ratnadhvaja

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­902

Ratnagarbha

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­914

Ratnanetra (the bodhisattva)

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­919

Ratnaprabha

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

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

Located in 2 passages in the translation:

  • 1.­1
  • 37.­143
g.­933

Ratnaśrī

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­938

Ratnatejas

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­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.­948

royal jasmine

Wylie:
  • dza ti
Tibetan:
  • ཛ་ཏི།
Sanskrit:
  • jāti

Jasminum grandiflorum. Also known as Spanish or Catalonian jasmine, even though it originates in South India. Particularly used as offerings in both Buddhist and Hindu temples. In other sūtras, jāti is translated as sna ma.

Located in 1 passage in the translation:

  • 54.­253
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.­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.­979

samādhi

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 255 passages in the translation:

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

Samanta­bhadra

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

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

Located in 72 passages in the translation:

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

Samanta­darśana­netra

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­986

Samanta­dharma­dhātu­gagana­pratibhāsa­mukuṭa

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­990

Samanta­gambhīra­śrī­vimala­prabhā

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

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

Located in 6 passages in the translation:

  • i.­99-100
  • 34.­75
  • 35.­1
  • 35.­20
  • 35.­34
g.­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.­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.­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.­1046

śamatha

Wylie:
  • zhi gnas
Tibetan:
  • ཞི་གནས།
Sanskrit:
  • śamatha

Meditation of peaceful stability.

Located in 11 passages in the translation:

  • i.­100
  • 35.­4
  • 35.­7
  • 35.­12
  • 35.­18
  • 35.­20
  • 44.­32
  • 54.­13
  • 54.­204
  • 54.­348
  • n.­1261
g.­1055

Saṃtuṣita

Wylie:
  • rab dga’ ldan
Tibetan:
  • རབ་དགའ་ལྡན།
Sanskrit:
  • saṃtuṣita

The principal deity in the paradise of Tuṣita. Also translated as yongs su dga’ ldan.

Located in 11 passages in the translation:

  • 10.­13
  • 12.­13
  • 21.­45
  • 27.­15
  • 36.­21
  • 40.­89
  • 41.­86
  • 44.­35
  • 44.­57
  • 54.­334
  • 54.­338
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.­1106

Sarva­jagadvara­vyūha­garbha

Wylie:
  • ’gro ba thams cad na rgyan gyi dam pa phul
Tibetan:
  • འགྲོ་བ་ཐམས་ཅད་ན་རྒྱན་གྱི་དམ་པ་ཕུལ།
Sanskrit:
  • sarva­jagadvara­vyūha­garbha

The palace of Mahābrahmā. The name could be translated as “The Essence of the Array of All Worlds.” Jagad can also mean “beings” and therefore is regularly translated as ’gro ba (“beings”) in this sūtra. Here garbha, usually meaning “essence,” is translated as phul (“perfection”).

Located in 1 passage in the translation:

  • 54.­390
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.­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.­1144

Sarva­vṛkṣpraphullana­sukha­saṃvāsā

Wylie:
  • shing thams cad kyi me tog rgyas par bde bar gnas pa
Tibetan:
  • ཤིང་ཐམས་ཅད་ཀྱི་མེ་ཏོག་རྒྱས་པར་བདེ་བར་གནས་པ།
Sanskrit:
  • sarva­vṛkṣpraphullana­sukha­saṃvāsā

A goddess of the night at the bodhimaṇḍa.

Located in 10 passages in the translation:

  • i.­104-105
  • 39.­43
  • 40.­1-3
  • 40.­25
  • 40.­158
  • 40.­165
  • 40.­179
g.­1151

Sattvottara­jñānin

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1153

second-week embryo

Wylie:
  • sko
Tibetan:
  • སྐོ།
Sanskrit:
  • arbuda

The Gaṇḍa­vyūha uses the same terminology as the Jain text Tandulaveyāliyua and differs from other sūtras. In the The Teaching to the Venerable Nanda on Dwelling in the Womb, arbuda is translated as mer mer po.

Located in 1 passage in the translation:

  • 54.­111
g.­1158

signs (of a great being)

Wylie:
  • mtshan
Tibetan:
  • མཚན།
Sanskrit:
  • lakṣaṇa

The thirty-two primary physical characteristics of a “great being,” mahāpuruṣa, which every buddha and cakravartin possesses. See 43.­66 for a complete list according to this sūtra.

Located in 66 passages in the translation:

  • 1.­27
  • 1.­31
  • 1.­127
  • 3.­7
  • 5.­10
  • 9.­31
  • 11.­12
  • 14.­3
  • 17.­17
  • 17.­20
  • 19.­11
  • 20.­5
  • 21.­15
  • 22.­29-30
  • 22.­32
  • 30.­7
  • 34.­49
  • 34.­77
  • 35.­2
  • 35.­22
  • 35.­24
  • 36.­52
  • 36.­58
  • 36.­73
  • 37.­2
  • 37.­13
  • 37.­15
  • 37.­22
  • 37.­41
  • 37.­67
  • 38.­10
  • 38.­15-16
  • 39.­50
  • 40.­81
  • 40.­141
  • 41.­5
  • 41.­21
  • 41.­47
  • 41.­62
  • 41.­104
  • 42.­77
  • 42.­112
  • 43.­5
  • 43.­66
  • 43.­99
  • 43.­113
  • 43.­122
  • 43.­126
  • 43.­128
  • 43.­155
  • 43.­199
  • 43.­306
  • 43.­312
  • 54.­370
  • 54.­374
  • 56.­3
  • 56.­32
  • 56.­34
  • 56.­66
  • n.­477
  • n.­1447
  • g.­1156
  • g.­1361
  • g.­1363
g.­1160

Śikṣānanda

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • śikṣānanda

652−710 ᴄᴇ. He went from Khotan to China, where he translated the Avataṃsaka Sūtra. The Tibetan should be bslab pa dga’ ba but translates only the nanda half of the name.

Located in 8 passages in the translation:

  • i.­18-19
  • i.­36
  • i.­56
  • c.­5
  • n.­38
  • n.­537
  • n.­1380
g.­1161

Śilpābhijña

Wylie:
  • bzo mngon par shes pa
Tibetan:
  • བཟོ་མངོན་པར་ཤེས་པ།
Sanskrit:
  • śilpābhijña

A head merchant’s son.

Located in 6 passages in the translation:

  • i.­111-112
  • 46.­2
  • 47.­1-2
  • 47.­27
g.­1166

Siṃha­vijṛmbhitā

Wylie:
  • seng ge rnam par bsgyings pa
Tibetan:
  • སེང་གེ་རྣམ་པར་བསྒྱིངས་པ།
Sanskrit:
  • siṃha­vijṛmbhitā

A bhikṣuṇī, the kalyāṇamitra of chapter 27.

Located in 45 passages in the translation:

  • i.­91-92
  • 26.­10
  • 27.­1-2
  • 27.­8-44
  • 27.­55
  • n.­1199
  • g.­545
g.­1175

Śivarāgra

Wylie:
  • zhi ’dzin mchog
Tibetan:
  • ཞི་འཛིན་མཆོག
Sanskrit:
  • śivarāgra

A brahmin, the kalyāṇamitra of chapter 52.

Located in 6 passages in the translation:

  • i.­116-117
  • 51.­3
  • 52.­1-2
  • 52.­5
g.­1177

skandha

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

Literally “heaps” or “aggregates.” These are the five aggregates of forms, sensations, identifications, mental activities, and consciousnesses.

Located in 15 passages in the translation:

  • 12.­22
  • 34.­29
  • 34.­34
  • 36.­46
  • 38.­7
  • 38.­96
  • 40.­21
  • 40.­29
  • 54.­6
  • 54.­13
  • 54.­21
  • 54.­204
  • 54.­411
  • n.­2001
  • g.­269
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.­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.­1229

Sucandra

Wylie:
  • zla ba bzang po
Tibetan:
  • ཟླ་བ་བཟང་པོ།
Sanskrit:
  • sucandra

A householder, the kalyāṇamitra in chapter 50.

Located in 6 passages in the translation:

  • i.­114-115
  • 49.­5
  • 50.­1-2
  • 50.­5
g.­1231

Sudarśana

Wylie:
  • lta na sdug pa
Tibetan:
  • ལྟ་ན་སྡུག་པ།
Sanskrit:
  • sudarśana

A bhikṣu, the kalyāṇamitra of chapter 14.

Located in 11 passages in the translation:

  • i.­78-79
  • 13.­17
  • 14.­2-3
  • 14.­6-8
  • 14.­10
  • 14.­28
  • 15.­1
g.­1237

Sudhana

Wylie:
  • nor bzang
  • nor bzangs
Tibetan:
  • ནོར་བཟང་།
  • ནོར་བཟངས།
Sanskrit:
  • sudhana

The son of a prominent upāsaka, he is the main protagonist of the Gaṇḍavyūha Sūtra.

Located in 519 passages in the translation:

  • s.­1
  • i.­1
  • i.­3
  • i.­5-6
  • i.­9
  • i.­11
  • i.­23
  • i.­40-41
  • i.­49-50
  • i.­61
  • i.­68-121
  • 3.­28
  • 3.­30-31
  • 3.­33-37
  • 3.­39
  • 3.­77
  • 3.­79-80
  • 3.­91
  • 3.­95
  • 4.­1
  • 4.­5
  • 4.­37
  • 5.­1
  • 5.­3
  • 5.­19
  • 6.­1
  • 6.­13
  • 6.­15
  • 6.­28
  • 7.­1
  • 7.­3-5
  • 7.­10
  • 7.­13
  • 7.­22
  • 8.­1-2
  • 8.­16-17
  • 8.­36
  • 9.­1
  • 9.­3-4
  • 9.­6-9
  • 9.­11
  • 9.­13-45
  • 9.­48
  • 9.­51-52
  • 10.­1
  • 10.­16
  • 10.­24
  • 10.­32
  • 10.­64
  • 10.­67
  • 11.­1
  • 11.­3-5
  • 11.­8
  • 11.­10-12
  • 11.­15-16
  • 11.­19
  • 12.­1-2
  • 12.­4
  • 12.­6
  • 12.­8
  • 12.­18
  • 12.­27-28
  • 12.­30-31
  • 12.­34
  • 13.­1-5
  • 13.­8-9
  • 13.­11-12
  • 13.­14
  • 13.­18
  • 14.­1
  • 14.­7-8
  • 14.­27-28
  • 15.­1
  • 15.­4
  • 15.­11
  • 15.­18-19
  • 16.­1
  • 16.­10
  • 16.­12
  • 16.­16-17
  • 16.­21
  • 16.­35
  • 16.­42
  • 16.­44
  • 17.­1
  • 17.­7
  • 17.­9
  • 17.­11
  • 17.­23
  • 17.­25-26
  • 18.­1-5
  • 18.­21
  • 19.­1-4
  • 19.­26
  • 20.­1-2
  • 20.­4
  • 20.­9
  • 20.­11-12
  • 20.­16-17
  • 20.­19
  • 20.­21-25
  • 20.­33
  • 21.­1
  • 21.­3-4
  • 21.­13
  • 21.­16-21
  • 21.­57
  • 21.­61
  • 22.­1
  • 22.­5
  • 22.­7-8
  • 22.­20
  • 22.­23-24
  • 22.­26-28
  • 22.­47
  • 22.­49-50
  • 22.­54
  • 23.­1-3
  • 23.­20
  • 24.­1-2
  • 24.­20
  • 25.­1
  • 25.­4
  • 25.­16
  • 26.­1
  • 26.­3-4
  • 26.­11
  • 27.­1
  • 27.­3
  • 27.­9
  • 27.­44
  • 27.­47-48
  • 27.­55
  • 28.­1
  • 28.­5
  • 28.­7
  • 28.­10-11
  • 28.­15
  • 28.­21
  • 29.­1
  • 29.­6
  • 29.­20-22
  • 30.­1
  • 30.­3-5
  • 30.­7
  • 30.­17
  • 30.­19-20
  • 30.­43
  • 30.­45
  • 31.­1
  • 31.­5
  • 31.­8
  • 31.­16
  • 32.­1
  • 32.­3-4
  • 32.­6-8
  • 32.­16
  • 33.­1
  • 33.­4-5
  • 33.­13
  • 34.­1
  • 34.­10
  • 34.­42
  • 34.­44-45
  • 34.­64
  • 34.­76
  • 34.­87
  • 35.­1
  • 35.­20
  • 35.­34
  • 36.­1
  • 36.­3
  • 36.­39
  • 36.­42
  • 36.­53-54
  • 36.­145
  • 37.­1-3
  • 37.­11
  • 37.­14
  • 37.­34
  • 37.­130-131
  • 37.­162
  • 38.­1
  • 38.­4-5
  • 38.­47
  • 38.­51
  • 38.­79-80
  • 38.­92
  • 38.­103
  • 39.­1
  • 39.­3
  • 39.­5
  • 39.­26
  • 39.­44
  • 39.­56
  • 39.­68
  • 40.­1-3
  • 40.­6
  • 40.­22
  • 40.­158
  • 40.­165
  • 40.­179
  • 41.­1-2
  • 41.­6-7
  • 41.­20-21
  • 41.­99
  • 41.­137
  • 42.­1
  • 42.­42
  • 42.­55
  • 42.­91
  • 42.­132
  • 43.­1
  • 43.­4
  • 43.­8
  • 43.­15
  • 43.­26-27
  • 43.­30-31
  • 43.­49-50
  • 43.­64
  • 43.­331
  • 44.­1
  • 44.­3
  • 44.­21-24
  • 44.­27
  • 44.­29
  • 44.­38-39
  • 44.­68
  • 44.­80
  • 45.­1-2
  • 45.­13
  • 46.­1-2
  • 47.­1
  • 47.­27
  • 48.­1
  • 48.­5
  • 49.­1
  • 49.­6
  • 50.­1
  • 50.­5
  • 51.­1
  • 51.­4
  • 52.­1
  • 52.­5
  • 53.­1-2
  • 53.­14
  • 53.­41
  • 54.­1
  • 54.­3
  • 54.­6
  • 54.­14
  • 54.­70-73
  • 54.­84
  • 54.­91
  • 54.­122
  • 54.­133
  • 54.­148-150
  • 54.­162-164
  • 54.­166
  • 54.­170-171
  • 54.­173
  • 54.­183
  • 54.­187-195
  • 54.­197
  • 54.­201
  • 54.­208
  • 54.­322
  • 54.­324
  • 54.­328-329
  • 54.­353
  • 54.­360
  • 54.­378
  • 54.­380-381
  • 54.­383
  • 54.­387-391
  • 54.­395-398
  • 54.­400-401
  • 54.­404
  • 54.­407
  • 54.­419-420
  • 55.­1-3
  • 56.­1-2
  • 56.­5
  • 56.­29
  • 56.­43-47
  • 56.­65
  • 56.­67-69
  • 56.­134-135
  • n.­405
  • n.­1267
  • n.­1318
  • n.­1435
  • n.­1441
  • n.­1544
  • n.­2028
  • n.­2159
  • g.­678
  • g.­1269
g.­1243

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

Located in 70 passages in the translation:

  • 1.­71
  • 1.­74
  • 1.­84
  • 1.­115
  • 2.­23
  • 2.­41-42
  • 2.­44-45
  • 2.­51
  • 3.­56
  • 18.­14
  • 28.­15
  • 34.­70
  • 35.­21
  • 35.­23
  • 35.­32
  • 36.­49
  • 36.­91
  • 36.­95
  • 36.­99
  • 36.­103
  • 36.­123
  • 37.­135
  • 37.­137
  • 37.­141
  • 37.­148
  • 37.­150
  • 37.­158
  • 38.­82-83
  • 39.­48
  • 39.­50
  • 39.­52
  • 39.­67
  • 40.­46
  • 40.­120
  • 40.­168
  • 40.­174
  • 41.­13
  • 41.­42
  • 41.­63
  • 41.­100
  • 41.­111-112
  • 41.­114
  • 41.­117
  • 42.­92
  • 42.­115
  • 43.­42
  • 43.­114
  • 43.­135
  • 43.­204
  • 43.­232
  • 43.­305
  • 54.­34
  • 54.­40
  • 54.­58
  • 54.­85-86
  • 54.­161
  • 54.­164-165
  • 54.­177
  • 54.­180
  • 56.­75
  • c.­2
  • n.­190
  • n.­1392
  • n.­1814
g.­1245

Sugrīva

Wylie:
  • mgul legs pa
Tibetan:
  • མགུལ་ལེགས་པ།
Sanskrit:
  • sugrīva

A mountain in South India.

Located in 3 passages in the translation:

  • i.­68
  • 3.­94
  • 4.­1
g.­1248

Sukhāvatī

Wylie:
  • bde ba yod pa
  • bde ba can
Tibetan:
  • བདེ་བ་ཡོད་པ།
  • བདེ་བ་ཅན།
Sanskrit:
  • sukhāvatī

The realm of the Buddha Amitābha, also known as Amitāyus, which was first described in the Sukhāvatīvyūha Sūtra (Toh 115, The Display of the Pure Land of Sukhāvatī).

Located in 5 passages in the translation:

  • i.­10
  • 8.­29
  • 56.­128
  • g.­48
  • g.­815
g.­1251

Sumanāmukha

Wylie:
  • yid bzang po’i sgo
  • yid bde ba mngon du ’gyur ba
Tibetan:
  • ཡིད་བཟང་པོའི་སྒོ།
  • ཡིད་བདེ་བ་མངོན་དུ་འགྱུར་བ།
Sanskrit:
  • sumanāmukha

A town and region in South India in chapters 53 and 55. In chapter 53 it is translated as yid bzang po’i sgo, and in chapter 55 as yi bde ba mngon du ’gyur ba.

Located in 5 passages in the translation:

  • i.­120
  • 52.­4
  • 53.­1
  • 55.­1-2
g.­1254

Sumeru

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

Definition from the 84000 Glossary of Terms:

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

Located in 55 passages in the translation:

  • i.­4
  • i.­46
  • 1.­11
  • 1.­17
  • 1.­47
  • 2.­36
  • 5.­13
  • 7.­9
  • 14.­6
  • 20.­12
  • 21.­15
  • 22.­28
  • 33.­8
  • 34.­65
  • 34.­68-69
  • 34.­72
  • 36.­73
  • 37.­36
  • 37.­52
  • 37.­67
  • 37.­115
  • 37.­134
  • 37.­157
  • 39.­26-28
  • 39.­36-38
  • 39.­48
  • 40.­53
  • 40.­86
  • 40.­139
  • 41.­21
  • 41.­74
  • 42.­46
  • 43.­59
  • 43.­172
  • 44.­69
  • 53.­38
  • 54.­252
  • 54.­382
  • 56.­30
  • n.­504
  • n.­985
  • n.­1179
  • n.­1805
  • g.­231
  • g.­522
  • g.­736
  • g.­747
  • g.­973
  • g.­1238
  • g.­1338
g.­1257

Sumukha

Wylie:
  • sgo bzang po
Tibetan:
  • སྒོ་བཟང་པོ།
Sanskrit:
  • sumukha

A city in South India.

Located in 4 passages in the translation:

  • i.­79
  • 14.­26
  • 15.­2
  • 15.­4
g.­1260

Sunetra (the bodhisattva)

Wylie:
  • bzang po’i myig
  • bzang po’i mig
Tibetan:
  • བཟང་པོའི་མྱིག
  • བཟང་པོའི་མིག
Sanskrit:
  • sunetra

A bodhisattva present with the Buddha at Śrāvastī in chapter 1.

Located in 1 passage in the translation:

  • 1.­1
g.­1264

Sunirmita

Wylie:
  • rab ’phrul dga’
Tibetan:
  • རབ་འཕྲུལ་དགའ།
Sanskrit:
  • sunirmita

The principal deity in the Nirmāṇarati paradise, the second highest paradise in the desire realm.

Located in 12 passages in the translation:

  • 10.­13
  • 12.­12
  • 21.­45
  • 24.­17
  • 27.­14
  • 36.­21
  • 40.­89
  • 41.­86
  • 44.­35
  • 44.­57
  • 54.­334
  • 54.­338
g.­1266

sunstone

Wylie:
  • nyi ma’i snying po
Tibetan:
  • ཉི་མའི་སྙིང་པོ།
Sanskrit:
  • ādityagarbha

The name for this jewel, “essence of the sun” in both the Sanskrit and Tibetan, appears to be a synonym for sūryakānta (“sunstone”). In Tibetan, these orange gems are usually called me shel (“fire crystal”). They are oligoclase feldspar, exhibiting aventurescence in that they are filled with speckles that appear to emit light.

Located in 7 passages in the translation:

  • 5.­8
  • 9.­18
  • 10.­10
  • 21.­7
  • 44.­31
  • n.­367
  • g.­1376
g.­1271

Suprabha

Wylie:
  • ’od bzang po
Tibetan:
  • འོད་བཟང་པོ།
Sanskrit:
  • suprabha

In chapter 21 it is the name of a city in the south of India. It is also the name of a forest in another world in the distant past during the kalpa of that name. The name means “excellent light.”

Located in 13 passages in the translation:

  • i.­85-86
  • 20.­32
  • 21.­2-4
  • 21.­10
  • 21.­29
  • 21.­31
  • 21.­36
  • 21.­38
  • 22.­1
  • 41.­43
g.­1274

Supratiṣṭhita

Wylie:
  • shin tu brtan pa
Tibetan:
  • ཤིན་ཏུ་བརྟན་པ།
Sanskrit:
  • supratiṣṭhita

A bhikṣu, the kalyāṇamitra of chapter 6.

Located in 13 passages in the translation:

  • i.­70-71
  • 5.­18
  • 6.­1-3
  • 6.­6
  • 6.­9-10
  • 6.­12-13
  • 6.­15
  • 6.­28
g.­1280

Surendrābhā

Wylie:
  • lha dbang ’od
Tibetan:
  • ལྷ་དབང་འོད།
Sanskrit:
  • surendrābhā

The kalyāṇamitra of chapter 45, a goddess of the Trāyastriṃśa paradise.

Located in 6 passages in the translation:

  • i.­109-110
  • 44.­79
  • 45.­1-2
  • 45.­13
g.­1281

Surendrabodhi

Wylie:
  • su ren+t+ra bo d+hi
  • su ren+d+ra bo d+hi
Tibetan:
  • སུ་རེནྟྲ་བོ་དྷི།
  • སུ་རེནྡྲ་བོ་དྷི།
Sanskrit:
  • surendrabodhi

Surendrabodhi came to Tibet during reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He is listed as the translator of forty-three texts and was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary.

Located in 4 passages in the translation:

  • i.­24
  • i.­33
  • c.­1
  • c.­5
g.­1282

Sūrya­dhvaja

Wylie:
  • nyi ma’i rgyal mtshan
Tibetan:
  • ཉི་མའི་རྒྱལ་མཚན།
Sanskrit:
  • sūrya­dhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1283

Sūrya­garbha

Wylie:
  • nyi ma’i snying po
Tibetan:
  • ཉི་མའི་སྙིང་པོ།
Sanskrit:
  • sūrya­garbha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1286

Sūrya­prabha

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

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1292

Sūryottara­jñānin

Wylie:
  • nyi ma dam pa’i ye shes
Tibetan:
  • ཉི་མ་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • sūryottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1296

Sutejomaṇḍala­rati­śrī

Wylie:
  • gzi brjid kyi dkyil ’khor bzang pos dga’ ba’i dpal
Tibetan:
  • གཟི་བརྗིད་ཀྱི་དཀྱིལ་འཁོར་བཟང་པོས་དགའ་བའི་དཔལ།
Sanskrit:
  • sutejomaṇḍala­rati­śrī

The forest goddess of Lumbinī and the kalyāṇamitra of chapter 42.

Located in 12 passages in the translation:

  • i.­106-107
  • 41.­136
  • 42.­2-5
  • 42.­42
  • 42.­91
  • 42.­106
  • 42.­132
  • 43.­1
g.­1303

Suvilokita­netra

Wylie:
  • shin tu rnam par lta ba’i myig
Tibetan:
  • ཤིན་ཏུ་རྣམ་པར་ལྟ་བའི་མྱིག
Sanskrit:
  • suvilokita­netra

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1309

Suyāma

Wylie:
  • rab mtshe ma
Tibetan:
  • རབ་མཚེ་མ།
Sanskrit:
  • suyāma

The principal deity in the Yāma paradise.

Located in 12 passages in the translation:

  • 10.­13
  • 12.­14
  • 21.­45
  • 24.­15
  • 27.­16
  • 36.­22
  • 40.­89
  • 41.­85
  • 44.­36
  • 44.­57
  • 54.­334
  • 54.­338
g.­1314

Tai Situpa

Wylie:
  • ta’i si tu pa
Tibetan:
  • ཏའི་སི་ཏུ་པ།
Sanskrit:
  • —

A Chinese title, meaning “Great Preceptor.” It was conferred by the Chinese emperor in 1407 on Chökyi Gyaltsen (chos kyi rgyal mtshan), a prominent Karma Kagyü lama. Following his death there have been recognitions of continuous rebirths up to the present time.

Located in 3 passages in the translation:

  • i.­31
  • n.­2254
  • g.­255
g.­1316

Tāreśvararāja

Wylie:
  • skar ma’i dbang phyug rgyal po
Tibetan:
  • སྐར་མའི་དབང་ཕྱུག་རྒྱལ་པོ།
Sanskrit:
  • tāreśvararāja

A buddha in an eastern realm.

Located in 2 passages in the translation:

  • 8.­18
  • g.­1380
g.­1317

Tashi Wangchuk

Wylie:
  • bkra shis dbang phyug
Tibetan:
  • བཀྲ་ཤིས་དབང་ཕྱུག
Sanskrit:
  • —

An editor of the Degé version of the Gaṇḍa­vyūha.

Located in 3 passages in the translation:

  • i.­26
  • i.­33
  • c.­14
g.­1318

tathāgata

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

A title of for a buddha. Gata, although literally meaning “gone,” is a past-passive participle used to describe a state or condition of existence. As buddhahood is indescribable it means “one who is thus.”

Located in 677 passages in the translation:

  • i.­69
  • i.­107
  • i.­114
  • 1.­1-5
  • 1.­10-15
  • 1.­17
  • 1.­19
  • 1.­21
  • 1.­23
  • 1.­25
  • 1.­27
  • 1.­29-40
  • 1.­45
  • 1.­48-49
  • 1.­51
  • 1.­53-58
  • 1.­157
  • 1.­160
  • 2.­1
  • 2.­3-5
  • 2.­12-13
  • 2.­27-28
  • 2.­30-31
  • 2.­33-38
  • 2.­54-56
  • 3.­1
  • 3.­5
  • 3.­9
  • 3.­15-18
  • 3.­21-23
  • 4.­7-9
  • 4.­11-12
  • 4.­14-17
  • 4.­19-21
  • 4.­23-27
  • 4.­31
  • 4.­34
  • 5.­2
  • 5.­4-5
  • 5.­9-10
  • 5.­12
  • 5.­15
  • 5.­17
  • 6.­1
  • 6.­14
  • 6.­20
  • 6.­23
  • 6.­25
  • 7.­6
  • 7.­17
  • 8.­2
  • 8.­9
  • 8.­12
  • 8.­14-15
  • 8.­17-31
  • 8.­33-34
  • 9.­1
  • 9.­5
  • 9.­11-12
  • 9.­22-31
  • 9.­38-39
  • 9.­41
  • 10.­20-21
  • 10.­24-26
  • 10.­40
  • 10.­44
  • 10.­55
  • 11.­7
  • 11.­12
  • 11.­14
  • 11.­17
  • 12.­22-23
  • 13.­1
  • 13.­11
  • 13.­13
  • 14.­4
  • 14.­11
  • 14.­13-14
  • 14.­18-19
  • 14.­25
  • 15.­8
  • 17.­3
  • 17.­12
  • 17.­22-23
  • 18.­9-10
  • 18.­12
  • 18.­14-16
  • 18.­18-19
  • 19.­12-13
  • 19.­21-22
  • 22.­7
  • 22.­10-15
  • 22.­28-29
  • 22.­31-32
  • 22.­38
  • 22.­41
  • 22.­49
  • 23.­11-12
  • 24.­1
  • 24.­16
  • 26.­3
  • 26.­8-9
  • 27.­10
  • 27.­49
  • 27.­52-53
  • 28.­1
  • 28.­15-18
  • 28.­20
  • 29.­4-13
  • 29.­15-18
  • 30.­1
  • 30.­4
  • 30.­11
  • 31.­5
  • 31.­9
  • 31.­11
  • 31.­14
  • 32.­8
  • 33.­1
  • 33.­7-11
  • 34.­34-35
  • 34.­38
  • 34.­65-66
  • 34.­68
  • 34.­70-72
  • 34.­74
  • 35.­2
  • 35.­5-7
  • 35.­18
  • 35.­31
  • 36.­3
  • 36.­8-10
  • 36.­12
  • 36.­14
  • 36.­16-17
  • 36.­35
  • 36.­41-42
  • 36.­78
  • 36.­142-144
  • 37.­10
  • 37.­35
  • 37.­49
  • 37.­52-65
  • 37.­67
  • 37.­69
  • 37.­71-72
  • 37.­78
  • 37.­83
  • 37.­96
  • 37.­98-105
  • 37.­108-110
  • 37.­113-128
  • 38.­6-7
  • 38.­9
  • 38.­15-16
  • 38.­38
  • 38.­44
  • 38.­49
  • 38.­53-65
  • 38.­68-71
  • 38.­73-77
  • 39.­4-5
  • 39.­7
  • 39.­10
  • 39.­12
  • 39.­16
  • 39.­18-22
  • 39.­25-29
  • 39.­31-38
  • 39.­49
  • 39.­51
  • 40.­7-10
  • 40.­21
  • 40.­23-25
  • 40.­31
  • 40.­48-49
  • 40.­52
  • 40.­60
  • 40.­68
  • 40.­92
  • 40.­153
  • 40.­158
  • 40.­177-178
  • 41.­1
  • 41.­3
  • 41.­5
  • 41.­21-22
  • 41.­30
  • 41.­42-43
  • 41.­61-63
  • 41.­66-67
  • 41.­71
  • 41.­75-76
  • 41.­78-79
  • 41.­84-89
  • 41.­91-98
  • 41.­112
  • 41.­136
  • 42.­3-5
  • 42.­8
  • 42.­10-11
  • 42.­14-15
  • 42.­21
  • 42.­24
  • 42.­26-28
  • 42.­30
  • 42.­33
  • 42.­38-40
  • 42.­53
  • 42.­56
  • 42.­64-65
  • 42.­73
  • 42.­92
  • 42.­94
  • 42.­96-97
  • 42.­100
  • 42.­103-105
  • 42.­109
  • 42.­130
  • 43.­4-6
  • 43.­13
  • 43.­30
  • 43.­33
  • 43.­39
  • 43.­42
  • 43.­51
  • 43.­60-61
  • 43.­63
  • 43.­114-116
  • 43.­174
  • 43.­177
  • 43.­180
  • 43.­200
  • 43.­202
  • 43.­205
  • 43.­218-220
  • 43.­223
  • 43.­225
  • 43.­229
  • 43.­231-232
  • 43.­234
  • 43.­236
  • 43.­243
  • 43.­249-255
  • 43.­258-279
  • 43.­282
  • 43.­284
  • 43.­287
  • 43.­297-298
  • 44.­4
  • 44.­6-9
  • 44.­13-15
  • 44.­17
  • 44.­19
  • 44.­22-26
  • 44.­31
  • 44.­38
  • 44.­46
  • 44.­49-50
  • 44.­56
  • 44.­60
  • 44.­62
  • 44.­64
  • 44.­66-67
  • 44.­71
  • 44.­73
  • 44.­75
  • 44.­77-78
  • 45.­3
  • 45.­5-10
  • 49.­3
  • 53.­16
  • 53.­19
  • 54.­2-6
  • 54.­10
  • 54.­182
  • 54.­198-200
  • 54.­244
  • 54.­259
  • 54.­263
  • 54.­265
  • 54.­267
  • 54.­291
  • 54.­299
  • 54.­318
  • 54.­329-330
  • 54.­332
  • 54.­347
  • 54.­349
  • 54.­356-359
  • 54.­361
  • 54.­370
  • 54.­377
  • 54.­397
  • 54.­405
  • 54.­408-410
  • 54.­413
  • 54.­415
  • 54.­417-418
  • 56.­1-7
  • 56.­10-12
  • 56.­14-15
  • 56.­17-18
  • 56.­35-37
  • 56.­40
  • 56.­42
  • 56.­45
  • 56.­47
  • 56.­49
  • 56.­54-55
  • 56.­57-58
  • 56.­65
  • 56.­70
  • c.­15
  • n.­68
  • n.­220
  • n.­356
  • n.­759
  • n.­791
  • n.­1241
  • n.­1326
  • n.­1331
  • n.­1404
  • n.­1422
  • n.­1491
  • n.­1514
  • n.­1520
  • n.­1524
  • n.­1526
  • n.­1532
  • n.­1558
  • n.­1639
  • n.­1701
  • n.­1734
  • n.­1816
  • n.­1829
  • n.­1832
  • n.­1983
  • n.­2010
  • n.­2176
  • n.­2193
  • n.­2224
  • g.­1138
  • g.­1140
  • g.­1325
  • g.­1526
g.­1319

Tathāgata­kula­gotrodgata

Wylie:
  • de bzhin gshegs pa’i rgyud kyi gdung gis ’phags pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་རྒྱུད་ཀྱི་གདུང་གིས་འཕགས་པ།
Sanskrit:
  • tathāgata­kula­gotrodgata

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1324

ten good actions

Wylie:
  • dge ba bcu’i las
Tibetan:
  • དགེ་བ་བཅུའི་ལས།
Sanskrit:
  • daśa­kuśala­karma

Abstaining from killing, taking what is not given, sexual misconduct, lying, uttering divisive talk, speaking harsh words, gossiping, covetousness, ill will, and wrong views.

Located in 6 passages in the translation:

  • 20.­28
  • 37.­40
  • 40.­55
  • 54.­333
  • 54.­377
  • c.­13
g.­1325

ten strengths

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

The ten strengths of a tathāgata are (1) the knowledge of what is possible and not possible, (2) the knowledge of the ripening of karma, (3) the knowledge of the variety of aspirations, (4) the knowledge of the variety of natures, (5) the knowledge of the levels of capabilities, (6) the knowledge of the destinations of all paths, (7) the knowledge of dhyāna, liberation, samādhi, samāpatti, and so on, (8) the knowledge of remembering past lives, (9) the knowledge of deaths and rebirths, and (10) the knowledge of the cessation of defilements.

Located in 34 passages in the translation:

  • 1.­33
  • 2.­32-34
  • 4.­16
  • 5.­17
  • 8.­33
  • 11.­5
  • 12.­1
  • 12.­12
  • 12.­20
  • 14.­17
  • 17.­3
  • 17.­12
  • 20.­1
  • 22.­48
  • 22.­52
  • 30.­3
  • 34.­9
  • 34.­35
  • 36.­39
  • 36.­96
  • 36.­135
  • 37.­103
  • 37.­134
  • 40.­13
  • 40.­23
  • 41.­5
  • 42.­118
  • 43.­5
  • 44.­4
  • 45.­11
  • n.­724
  • g.­1215
g.­1326

Tenpa Tsering

Wylie:
  • bstan pa tshe ring
Tibetan:
  • བསྟན་པ་ཚེ་རིང་།
Sanskrit:
  • —

(1678–1738). King of Degé.

Located in 2 passages in the translation:

  • i.­31
  • c.­13
g.­1327

The Confession of the Three Heaps

Wylie:
  • phung po gsum pa’i bshags pa
Tibetan:
  • ཕུང་པོ་གསུམ་པའི་བཤགས་པ།
Sanskrit:
  • tri­skandha­deśana

“The three heaps” are the three sections of a confession practice of which the best known liturgy, probably the one referred to in the present text, is found in the Mahāyāna sūtra Determining the Vinaya: Upāli’s Questions (Toh 68, Vinaya­viniścayopāli­paripṛcchā), 1.­43–1.­52.

Located in 1 passage in the translation:

  • 54.­362
g.­1329

third-week embryo

Wylie:
  • rdol pa
Tibetan:
  • རྡོལ་པ།
Sanskrit:
  • peśi

The Gaṇḍa­vyūha uses the same terminology as the Jain text Tandulaveyāliyua and differs from other sūtras. Other texts have nar nar. In the The Teaching to the Venerable Nanda on Dwelling in the Womb peśi is translated as ltar ltar.

Located in 1 passage in the translation:

  • 54.­111
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.­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.­1341

truths of the āryas

Wylie:
  • ’phags pa’i bden pa
Tibetan:
  • འཕགས་པའི་བདེན་པ།
Sanskrit:
  • āryasatya

The four truths of āryas are the truths of suffering, the origin of suffering, the cessation of suffering, and the eightfold path to that cessation. They are called the truths of the āryas, as it is the āryas who have perceived them perfectly and without error.

Located in 1 passage in the translation:

  • 54.­13
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.­1349

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • tuṣita

The fourth (counting from the lowest) of the six paradises in the desire realm. The paradise from which buddhas descend to be born in this world.

Located in 26 passages in the translation:

  • i.­4-5
  • i.­46
  • i.­119
  • 8.­12
  • 9.­31
  • 10.­13
  • 13.­15
  • 22.­49
  • 24.­16
  • 26.­5
  • 27.­15
  • 27.­48-49
  • 36.­13
  • 40.­115
  • 42.­56
  • 42.­121
  • 44.­46
  • 44.­54-55
  • 44.­62
  • 54.­351
  • 54.­415
  • n.­1614
  • g.­1055
g.­1351

Udyataka

Wylie:
  • gnod pa dang bral ba
Tibetan:
  • གནོད་པ་དང་བྲལ་བ།
Sanskrit:
  • udyataka

An ocean mentioned here as the source of coconuts.

Located in 1 passage in the translation:

  • 54.­256
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.­1360

uragasāra

Wylie:
  • sbrul gyi snying po
Tibetan:
  • སྦྲུལ་གྱི་སྙིང་པོ།
Sanskrit:
  • uragasāra

A variety of sandalwood. The name means “snake essence” because snakes were said to live in the forests of those trees because they were attracted to their scent.

Located in 4 passages in the translation:

  • 13.­2
  • 19.­19
  • 21.­19
  • 54.­250
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.­1376

vairocana

Wylie:
  • rnam par snang ba
Tibetan:
  • རྣམ་པར་སྣང་བ།
Sanskrit:
  • vairocana

Unidentified jewel; this term can mean “solar” and therefore could possibly refer to the sunstone.

Located in 4 passages in the translation:

  • 32.­7
  • 44.­31
  • 54.­374
  • n.­367
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.­1398

Vairocana­vyūhālaṃkāra­garbha

Wylie:
  • rnam par snang mdzad kyi rgyan gyis brgyan pa’i snying po
Tibetan:
  • རྣམ་པར་སྣང་མཛད་ཀྱི་རྒྱན་གྱིས་བརྒྱན་པའི་སྙིང་པོ།
Sanskrit:
  • vairocana­vyūhālaṃkāra­garbha

A kūṭāgāra in South India in which Maitreya resides.

Located in 12 passages in the translation:

  • i.­119
  • 53.­14
  • 54.­3
  • 54.­6-7
  • 54.­70-71
  • 54.­321
  • 54.­323
  • 54.­328
  • 54.­350
  • 54.­414
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.­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.­1431

Varuṇa

Wylie:
  • chu’i lha
  • chu yi lha
Tibetan:
  • ཆུའི་ལྷ།
  • ཆུ་ཡི་ལྷ།
Sanskrit:
  • varuṇa

The name of the deity of water, whose weapon is a noose. In the Vedas, Varuṇa is an important deity and in particular the deity of the sky, but in later Indian tradition he is the deity of the water and the underworld. The Tibetan does not attempt to translate his name but instead has “god of water.” The Sanskrit name has ancient pre-Sanskrit origins, and, as he was originally the god of the sky, is related to the root vṛ, meaning “enveloping” or “covering.” He has the same ancient origins as the ancient Greek sky deity Uranus and the Zoroastrian supreme deity Mazda.

Located in 4 passages in the translation:

  • 27.­10
  • 54.­210
  • n.­1905
  • g.­1533
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.­1436

Vaśavartin

Wylie:
  • dbang bsgyur
  • dbang sgyur
Tibetan:
  • དབང་བསྒྱུར།
  • དབང་སྒྱུར།
Sanskrit:
  • vaśavartin

The principal deity in the Para­nirmita­vaśa­vartin paradise. It is the highest paradise in the desire realm.

Located in 10 passages in the translation:

  • 10.­13-14
  • 21.­45
  • 27.­13
  • 36.­20
  • 40.­89
  • 41.­87
  • 44.­35
  • 44.­57
  • 54.­262
g.­1437

Vaśavartin

Wylie:
  • dbang sgyur
Tibetan:
  • དབང་སྒྱུར།
Sanskrit:
  • vaśavartin

“Mastery.” The highest paradise in the desire realm, so named because the inhabitants have power over the emanations of others. Also called Para­nirmita­vaśa­vartin.

Located in 5 passages in the translation:

  • 12.­11
  • 27.­7
  • 54.­334
  • 54.­338
  • g.­800
g.­1442

Vasumitrā

Wylie:
  • lha’i bshes gnyen
Tibetan:
  • ལྷའི་བཤེས་གཉེན།
Sanskrit:
  • vasumitrā

An courtesan in Ratnavyūha.

Located in 14 passages in the translation:

  • i.­92-93
  • 27.­54
  • 28.­1-5
  • 28.­7
  • 28.­11-12
  • 28.­15
  • 28.­21
  • g.­1253
g.­1447

Veṣṭhila

Wylie:
  • nan khugs
Tibetan:
  • ནན་ཁུགས།
Sanskrit:
  • veṣṭhila

A householder, the kalyāṇamitra of chapter 29.

Located in 10 passages in the translation:

  • i.­18
  • i.­93-94
  • 28.­20
  • 29.­1
  • 29.­3
  • 29.­6
  • 29.­22
  • 30.­1
  • g.­1377
g.­1475

Vikurvita­prabha

Wylie:
  • rnam par ’phrul pa’i ’od
Tibetan:
  • རྣམ་པར་འཕྲུལ་པའི་འོད།
Sanskrit:
  • vikurvita­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1479

Vimala­buddhi

Wylie:
  • dri ma myed pa’i blo
Tibetan:
  • དྲི་མ་མྱེད་པའི་བློ།
Sanskrit:
  • vimala­buddhi

A bodhisattva present in Śrāvastī.

Located in 2 passages in the translation:

  • 1.­1
  • n.­60
g.­1481

Vimala­dhvaja

Wylie:
  • dri myed rgyal mtshan
  • rgyal mtshan dri ma med pa
Tibetan:
  • དྲི་མྱེད་རྒྱལ་མཚན།
  • རྒྱལ་མཚན་དྲི་མ་མེད་པ།
Sanskrit:
  • vimala­dhvaja

In chapter 1 it is the name of one of the bodhisattvas in the presence of the Buddha at Śrāvastī (translated as dri myed rgyal mtshan). In chapter 44 it is the name of a bodhisattva in another world in the distant past (translated as rgyal mtshan dri ma med pa).

Located in 3 passages in the translation:

  • 1.­1
  • 44.­70-71
g.­1483

Vimala­netra

Wylie:
  • dri ma myed pa’i myig
  • mig dri ma med pa
Tibetan:
  • དྲི་མ་མྱེད་པའི་མྱིག
  • མིག་དྲི་མ་མེད་པ།
Sanskrit:
  • vimala­netra

In chapter 1, dri ma myed pa’i myig is the name of a bodhisattva present with the Buddha Śākyamuni in Śrāvastī; in chapter 43, mig dri ma med pa is the name of the precious minister of a cakravartin.

Located in 2 passages in the translation:

  • 1.­1
  • 43.­244
g.­1484

Vimala­prabha

Wylie:
  • dri ma myed pa’i ’od
Tibetan:
  • དྲི་མ་མྱེད་པའི་འོད།
Sanskrit:
  • vimala­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1487

Vimala­tejaḥ­prabha

Wylie:
  • gzi brjid dri ma myed pa’i ’od
Tibetan:
  • གཟི་བརྗིད་དྲི་མ་མྱེད་པའི་འོད།
Sanskrit:
  • vimala­tejaḥ­prabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1488

Vimala­tejas

Wylie:
  • dri ma myed pa’i gzi brjid
Tibetan:
  • དྲི་མ་མྱེད་པའི་གཟི་བརྗིད།
Sanskrit:
  • vimala­tejas

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1491

Vimalottara­jñānin

Wylie:
  • dri myed dam pa’i ye shes
Tibetan:
  • དྲི་མྱེད་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • vimalottara­jñānin

A bodhisattva.

Located in 1 passage in the translation:

  • 1.­1
g.­1496

vipaśyanā

Wylie:
  • lhag mthong
Tibetan:
  • ལྷག་མཐོང་།
Sanskrit:
  • vipaśyanā

Insight meditation.

Located in 5 passages in the translation:

  • 54.­13
  • 54.­242
  • 54.­348
  • 54.­381
  • 56.­1
g.­1504

Virajadhvaja

Wylie:
  • rdul myed rgyal mtshan
Tibetan:
  • རྡུལ་མྱེད་རྒྱལ་མཚན།
Sanskrit:
  • virajadhvaja

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1505

Virajaprabha

Wylie:
  • rdul dang bral ba’i ’od
Tibetan:
  • རྡུལ་དང་བྲལ་བའི་འོད།
Sanskrit:
  • virajaprabha

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­1507

Virajottara­jñānin

Wylie:
  • rdul myed dam pa’i ye shes
Tibetan:
  • རྡུལ་མྱེད་དམ་པའི་ཡེ་ཤེས།
Sanskrit:
  • virajottara­jñānin

A bodhisattva present in Śrāvastī.

Located in 1 passage in the translation:

  • 1.­1
g.­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.­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.­1537

Yāma

Wylie:
  • mtshe ma
Tibetan:
  • མཚེ་མ།
Sanskrit:
  • yāma

The third (counting from the lowest) of the six paradises in the desire realm. The usual translation is ’thab bral from “Yāma.” Here, the Tibetan translation appears to be from Yama, the name for the lord of death.

Located in 7 passages in the translation:

  • i.­4
  • i.­46
  • 9.­31
  • 10.­13
  • 26.­5
  • 27.­16
  • g.­1309
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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    The Stem Array

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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-54.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-54.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-54.Copy

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