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  • Toh 56

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བྱང་ཆུབ་སེམས་དཔའི་སྡེ་སྣོད།

The Collected Teachings on the Bodhisatva
Glossary

Bodhisatva­piṭaka
འཕགས་པ་བྱང་ཆུབ་སེམས་དཔའི་སྡེ་སྣོད་ཅེས་བྱ་བ་ཐེགས་ཆེན་པོའི་མདོ།
’phags pa byang chub sems dpa’i sde snod ces bya ba thegs chen po’i mdo
The Noble Mahāyāna Sūtra “The Collected Teachings on the Bodhisatva”
Ārya­bodhisatva­piṭaka­nāma­mahāyāna­sūtra

Toh 56

Degé Kangyur, vol. 40 (dkon brtsegs, kha), folios 225.b–294.a; vol. 41 (dkon brtsegs, ga), folios 1.b–205.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Surendrabodhi, Śīlendra, Dharmatāśīla

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Translated by The Norwegian Institute of Palaeography and Historical Philology
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2023

Current version v 1.0.4 (2024)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 11 chapters- 11 chapters
1. Chapter 1: The Householder
2. Chapter 2: The Yakṣa Kimbhīra
3. Chapter 3: The Examination of the Bodhisatva
4. Chapter 4: The Inconceivable Tathāgata
5. Chapter 5: Love, Compassion, Empathetic Joy, and Equanimity
6. Chapter 6: The Perfection of Generosity
7. Chapter 7: The Perfection of Morality
8. Chapter 8: The Perfection of Patient Acceptance
9. Chapter 9: The Perfection of Vigor
10. Chapter 10: The Perfection of Meditation
11. Chapter 11: The Perfection of Wisdom
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
g. Glossary

s.

Summary

s.­1

In The Collected Teachings on the Bodhisatva, the Buddha describes in detail the views and practices that are to be followed by the bodhisatva, the ideal Mahāyāna practitioner. Through his interactions with human and nonhuman interlocutors, and through stories of various past buddhas, we are led step by step through the topics of renunciation, the mind of awakening, the four immeasurables, and the six perfections. Among the many accounts of past buddhas included in the sūtra, we find the story of the prophecy made by the Buddha Dīpaṅkara to the brahmin Megha about his future attainment of awakening as the Buddha Śākyamuni.


ac.

Acknowledgements

ac.­1

Translation by Prof. Jens Braarvig, Fredrik Liland, and David Welsh. Jens Braarvig directed the translation process and checked the translation against the Sanskrit and Tibetan. Fredrik Liland prepared the Sanskrit and Tibetan editions, translated chapters 1–9 and 11, and prepared the introduction and glossary. David Welsh prepared and translated chapter 10 and was responsible for editing the English. The translators would like to express their gratitude to all those who contributed in various ways to the translation process.

ac.­2

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. The 84000 translation team edited the translation and the introduction, and Laura Goetz copyedited the text. Martina Cotter was in charge of the digital publication process.


The translation of this text has been made possible through the generous sponsorship of Chang Tai Kwang.


i.

Introduction

i.­1

The Collected Teachings on the Bodhisatva1 is the twelfth and lengthiest among the texts in the Great Heap of Jewels (Mahāratnakūṭa) section of the Tibetan Kangyur, where it makes up nearly an entire volume. It is an extensive presentation of the view and conduct of the bodhisatva, the ideal Mahāyāna practitioner. The title, Bodhisatva­piṭaka, can also be translated as The Basket of the Bodhisatvas, implying that it represents a basket (piṭaka) of teachings separate from the traditional three‍—Sūtra, Vinaya, and Abhidharma‍—distinguishing the path of the bodhisatva from the lesser path of the śrāvakas and pratyekabuddhas.


Text Body

The Translation
The Noble Mahāyāna Sūtra
The Collected Teachings on the Bodhisatva

1.

Chapter 1: The Householder

[V40] [F.255.b] [B1]


1.­1

[MS.1.b] Homage to all the buddhas and bodhisatvas. Homage to the noble and princely Mañjuśrī.6


1.­2

Thus did I hear at one time. The Lord once spent the rainy season in retreat at Śrāvastī. When the three months had passed, he prepared his mendicant robes, put them on, and started wandering the country again in the company of a large assembly of mendicants, 1,250 strong. The Lord was esteemed, revered, praised, and honored by monks and nuns, laymen and laywomen, by kings and ministers, by various followers of other teachings, by ascetics, brahmins, and householders, and by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. The Lord received a great abundance of robes, foodstuffs, bedding and seats, medical supplies, and utensils.


2.

Chapter 2: The Yakṣa Kimbhīra

2.­1

After the Lord had left the five hundred householders in a balanced state of mind on his way to the city, he entered the great city of Rājagṛha with perfect grace.

2.­2

One of the city deities of Rājagṛha was a yakṣa named Kimbhīra. He thought to himself, “In this world, it is extremely rare to encounter anyone who is such a worthy recipient of offerings. We should make offerings to the Lord.”

2.­3

The yakṣa Kimbhīra then presented the Lord with offerings that looked exquisite, smelled exquisite, tasted exquisite, and felt exquisite, and because of his empathy for Kimbhīra, the Lord accepted his offerings. When Kimbhīra had given his offerings to the Lord, cheers of “Wonderful!” arose from a great crowd of sixty-eight thousand yakṣas surrounding Kimbhīra in the sky.


3.

Chapter 3: The Examination of the Bodhisatva

3.­1

The venerable Śāriputra got up from his seat, placed his robe over one shoulder, knelt down on his right knee, joined his hands in reverence, and spoke to the Lord: “I would like to ask the Lord, the tathāgata, arhat, fully accomplished Buddha, for some direction, if the Lord will grant that possibility with an explanation of the question when asked.”

3.­2

The Lord answered the venerable Śāriputra, “You may ask the tathāgata, arhat, fully accomplished Buddha whatever you like, Śāriputra, and I will delight your mind by explaining whatever it is you wish to ask about.”


4.

Chapter 4: The Inconceivable Tathāgata

4.­1

“Now, Śāriputra, a bodhisatva with firm confidence has faith in the inconceivable tathāgata, the arhat, the fully accomplished Buddha, in respect of his ten qualities. He has trust and confidence and does not doubt him, and to an even greater degree he feels pleasure, joy, and satisfaction. What are these ten qualities? He has faith in the inconceivable body of the Tathāgata, he has trust and confidence, and he does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary. He has great faith, and so forth in the voice of the Tathāgata, as he produces the concept of it as being truly wondrous and extraordinary. [MS.20.b] He has faith in the knowledge of the Tathāgata, his inconceivable tathāgata radiance, his inconceivable tathāgata morality and concentration, his inconceivable magical tathāgata abilities, his inconceivable tathāgata power, his inconceivable tathāgata confidence, his inconceivable great compassion, and his [F.288.b] inconceivable unique buddha qualities, he has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary. He sets forth with vigor, and he does not tire or become discouraged or intimidated in his pursuit of these ten inconceivable, wondrous and extraordinary qualities of the Tathāgata. He is so committed that even if his physical body with its sinews, muscles, skin, and bones were to rot, and even if his flesh and blood were to dry up, his vigor would not fail as long as he had not attained these ten inconceivable, wondrous, and extraordinary qualities of the Tathāgata. In this way, Śāriputra, the bodhisatva with faithful conviction has great faith in the inconceivable, truly wondrous and extraordinary qualities of the Tathāgata. He has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction.”


5.

Chapter 5: Love, Compassion, Empathetic Joy, and Equanimity

5.­1

“Now, Śāriputra, [F.49.a] the lords, the buddhas, consider a bodhisatva with such firm devotion to be a suitable vessel. They consider him to be a suitable vessel for the cycle of teachings contained within The Collected Teachings on the Bodhisatva. They consider him to be a suitable vessel for the Buddhist teachings, and they reveal to him the path of the bodhisatva when he approaches them. Therefore, Śāriputra, [MS.54.a] one should understand things by means of this cycle of teachings. The lords, the buddhas, consider a bodhisatva with such firm devotion to be a suitable vessel. They consider him to be a suitable vessel for the cycle of teachings contained within The Collected Teachings on the Bodhisatva. They consider him to be a suitable vessel for the Buddhist teachings, and they reveal to him the path of the bodhisatva when he approaches them.


6.

Chapter 6: The Perfection of Generosity

6.­1

“Now, Śāriputra, how does one practice the perfections? Śāriputra, there are six perfections that bodhisatvas engage in when they practice the bodhisatva path. What are these six perfections? They are the perfection of generosity, the perfection of morality, the perfection of patient acceptance, the perfection of vigor, the perfection of meditation, and the perfection of wisdom.

6.­2

“What is the perfection of generosity? Śāriputra, the bodhisatva gives support to ascetics, brahmins, and the wretched. He gives food to those in need of food, [F.56.b] drink to those in need of drink. He gives vehicles, clothes, fragrance, garlands, ointments, shelter, utensils, medicine for the sick, light, music, male and female servants, gold, jewels, pearls, gems, conches, crystals, and coral. He gives horses, elephants, chariots, parks, hermitages, sons, daughters, wives, treasure, grain, stocks, storerooms, and all the pleasures enjoyed by the kings of the four continents. He gives all his joys and amusements, and he gives his hands, feet, ears, nose, eyes, head, flesh, blood, marrow, and bone. There is not a single worldly object that he will not part with for those in need.


7.

Chapter 7: The Perfection of Morality

7.­1

“What is the perfection of morality of bodhisatvas, great beings, like? [MS.61.a] How do bodhisatvas conduct themselves when they practice the bodhisatva path? Śāriputra, the conduct of bodhisatvas is good in three ways. What are these three ways? They are good bodily conduct, good verbal conduct, and good mental conduct. Now, what does good bodily conduct imply? Śāriputra, good bodily conduct implies that a bodhisatva abstains from taking life, abstains from taking what is not given, and abstains from sexual misconduct. Moreover, Śāriputra, good verbal conduct implies that a bodhisatva abstains from lying and abstains from slander, harsh words, and inane chatter. Finally, good mental conduct implies that a bodhisatva is not covetous, is without malice, and holds right views.


8.

Chapter 8: The Perfection of Patient Acceptance

8.­1

“Now, Śāriputra, what is the bodhisatva’s perfection of patient acceptance, by which he wholeheartedly practices the way of the bodhisatva? Śāriputra, the bodhisatva’s patience comes from a natural ability for endurance. He can patiently accept cold and heat, starvation and thirst, wind and scorching heat, [MS.81.a] insects and reptiles, and people speaking to him in unpleasant and unwelcome ways. He is patient with painful sensations that are related to or produced by the physical body and endures them easily, whether they are intense, strong, sharp, life threatening, or deadly.


9.

Chapter 9: The Perfection of Vigor

9.­1

“Now, Śāriputra, what is the bodhisatvas’ perfection of vigor like, the perfection of vigor by means of which bodhisatvas, great beings, practice the way of the bodhisatva and that makes bodhisatvas, great beings, invulnerable to attacks by Māra and his retinue, the gods, and all other opponents?101

9.­2

“Śāriputra, the vigor of the bodhisatva, the great being, is unyielding and involves no concern for his body or his life. When he has cultivated this powerful vigor, he will seek out the cycle of teachings contained in The Collected Teachings on the Bodhisatva. He will study it conscientiously, learn it, memorize it, recite it, absorb it, clarify it for others, teach it in great detail, commit it to writing, and preserve it.


10.

Chapter 10: The Perfection of Meditation

10.­1

“What, then, is the bodhisatva’s perfection of meditation like, the perfection of meditation by means of which bodhisatvas, great beings, practice the way of the bodhisatva? Śāriputra, the bodhisatva has left desires behind. He has left evil, unwholesome qualities behind, and he attains and abides in the first meditative state, the state of joy and happiness [F.144.a] that is born from seclusion and that includes conceptualization and deliberation.


11.

Chapter 11: The Perfection of Wisdom

11.­1

“Now, Śāriputra, what is the bodhisatvas’ perfection of wisdom like, the perfection of wisdom by means of which bodhisatvas, great beings, practice the way of the bodhisatva? Śāriputra, the bodhisatva conscientiously studies the cycle of teachings contained in The Collected Teachings on the Bodhisatva; he learns it, memorizes it, reads it, absorbs it, clarifies it to others, and teaches it in great detail. When he has conscientiously studied the cycle of teachings contained in The Collected Teachings on the Bodhisatva, when he has learned it, memorized it, read it, clarified it to others, and taught it in great detail, he develops the different aspects of wisdom.


c.

Colophon

c.­1

This was translated into Tibetan by the Indian preceptors Ācārya Surendra, Śīlendra, and Ācārya Dharmatāśīla [F.205.b] and revised according to the later language reform.


ab.

Abbreviations

Akṣ Akṣayamati­nirdeśa­sūtra (Braarvig 1996)
Chi Chinese; see Dh and Xu.
D Degé Kangyur
Dh Chinese translation of the Bodhisatva­piṭaka by Dharmarakṣa 法護 法護 (2) (1018–58 ᴄᴇ), Foshuo dashengpusacangzhengfajing 佛說大乘菩薩藏正法經, in Taishō 316.
MS Sanskrit manuscript of the Bodhisatva­piṭaka (Liland et al., forthcoming).
Q Peking 1737 (Qianlong) Kangyur.
Skt Sanskrit; see MS.
Taishō Taishō Shinshū Daizōkyō 大正新修大藏經, Tokyo 1926–34.
Tib Tibetan translation of the Bodhisatva­piṭaka by Surendrabodhi, Śīlendrabodhi, and Dharmatāśīla (9th century ᴄᴇ), ’phags pa byang chub sems dpa’i sde snod ces bya ba thegs chen po’i mdo.
Xu Chinese translation of the Bodhisatva­piṭaka by Xuanzang 玄奘 (645 ᴄᴇ), da pu sa cang jing 大菩薩藏經, in Taishō 310(12).

n.

Notes

n.­1
We prefer to follow the mainstream Buddhist Sanskrit usage of manuscripts and inscriptions by spelling bodhisatva with a single rather than a double t, the latter being a convention of modern editors. See Gouriswar Bhattacharya, “How to Justify the Spelling of the Buddhist Hybrid Sanskrit Term Bodhisatva?” in From Turfan to Ajanta: Festschrift for Dieter Schlingloff on the Occasion of his Eightieth Birthday, ed. Eli Franco and Monika Zin (Rupandehi: Lumbini International Research Institute, 2010), 2:35–50. Note that this is also the spelling used in Gāndhārī, as well as in Khotanese, Tibetan lexicography, and old Thai documents.
n.­2
Liland et al., forthcoming.
n.­3
In Braarvig and Pagel 2006.
n.­4
Braarvig and Pagel 2006.
n.­5
Liland et al., forthcoming.
n.­6
This homage to Mañjuśrī is only included in MS.
n.­7
This sentence is missing in Tib.
n.­8
According to Tib and Chi, “You do not strike your ankles against each other when you walk.”
n.­101
Part of this sentence (D: bdud dang bdud kyi ris kyi lha’i bu rnams dang / de ma yin ba gzhan phas kyi rgol ba thams cad kyis, “to attacks by Māra and his retinue, the gods, and all other opponents”) is not found in MS.

b.

Bibliography

byang chub sems dpa’i sde snod (Bodhisatva­piṭaka). Degé Kangyur, vols. 40–41 (dkon brtsegs, kha–ga), folios 255.b (kha)–205.b (ga).

byang chub sems dpa’i sde snod (Bodhisatva­piṭaka). Peking 1737 (Qianlong) Kangyur, vols. 51–52 (dkon brtsegs, dzi–wi), folios 281.b (dzi)–234.a (wi).

byang chub sems dpa’i sde snod. 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. 40, p. 737–vol. 41, p. 503.

Baums, Stefan et al. “The Bodhisattvapiṭakasūtra in Gāndhārī.” In Buddhist Manuscripts Volume IV, edited by Jens Braarvig et al., 267–82. Manuscripts in the Schøyen Collection. Oslo: Hermes, 2016.

Braarvig, Jens. Akṣayamati­nirdeśa­sūtra. 2 vols. Oslo: Solum Forlag, 1996.

Braarvig, Jens, and Ulrich Pagel. “Fragments of the Bodhisattvapiṭakasūtra.” In Buddhist Manuscripts Volume III, edited by Jens Braarvig et al., 11–88. Buddhist Manuscripts in the Schøyen Collection. Oslo: Hermes, 2006.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Delhi: Motilal Banarsidass, 1953.

Liland, Fredrik et al. Bodhisatva­piṭaka: A Critical Edition. Sanskrit Texts from the Tibetan Autonomous Region (STTAR). Vienna: Österreichische Akademie der Wissenschaften, forthcoming.

Pagel, Ulrich. The Bodhisattvapiṭaka: Its Doctrines, Practices and Their Position in Mahāyāna Literature. Tring: Institute of Buddhist Studies, 1995.

Pedersen, Kusumita Priscilla. “The ‘Dhyāna’ Chapter of the ‘Bodhisattvapiṭaka-sūtra.’ ” PhD diss., Columbia University, 1976.


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

Abhiyaśa

Wylie:
  • grags pa
Tibetan:
  • གྲགས་པ།
Sanskrit:
  • abhiyaśa AS

The father of the future buddha Kāruṇika.

Located in 1 passage in the translation:

  • 9.­164
g.­2

Abhyudgata

Wylie:
  • mngon par ’phags
Tibetan:
  • མངོན་པར་འཕགས།
Sanskrit:
  • abhyudgata AS

A buddha in the distant past.

Located in 11 passages in the translation:

  • i.­9
  • 9.­201
  • 9.­203-204
  • 9.­231
  • 9.­243
  • 9.­257
  • 9.­261
  • 9.­263
  • 9.­274
  • g.­345
g.­3

abode of limitless consciousness

Wylie:
  • rnam shes mtha’ yas skye mched
Tibetan:
  • རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • vijñānānaṃ­tyāyatana AS

The fifth of the eight liberations.

Located in 2 passages in the translation:

  • 4.­228
  • g.­243
g.­4

abode of limitless space

Wylie:
  • nam mkha’ mtha’ yas skye mched
Tibetan:
  • ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད།
Sanskrit:
  • akāśānaṃ­tyāyatana AS

The fourth of the eight liberations.

Located in 2 passages in the translation:

  • 4.­228
  • g.­243
g.­5

abode of neither perception nor nonperception

Wylie:
  • ’du shes med ’du shes med min skye mched
Tibetan:
  • འདུ་ཤེས་མེད་འདུ་ཤེས་མེད་མིན་སྐྱེ་མཆེད།
Sanskrit:
  • naivasaṃjñānā­saṃjñāyatana AS

The seventh of the eight liberations.

Located in 2 passages in the translation:

  • 4.­228
  • g.­243
g.­6

abode of nothing whatsoever

Wylie:
  • ci yang med pa’i skye mched
Tibetan:
  • ཅི་ཡང་མེད་པའི་སྐྱེ་མཆེད།
Sanskrit:
  • ākiñcanyāyatana AS

The sixth of the eight liberations.

Located in 2 passages in the translation:

  • 4.­228
  • g.­243
g.­7

Ācārya Dharmatāśīla

Wylie:
  • chos nyid tshul khrims
Tibetan:
  • ཆོས་ཉིད་ཚུལ་ཁྲིམས།
Sanskrit:
  • dharmatāśīla

The 9th century Tibetan translator of this text.

Located in 1 passage in the translation:

  • c.­1
g.­8

action

Wylie:
  • las
Tibetan:
  • ལས།
Sanskrit:
  • karma AS

See “karma.”

Located in 82 passages in the translation:

  • 1.­48
  • 1.­69
  • 1.­74-75
  • 1.­81
  • 1.­128
  • 1.­131
  • 1.­163
  • 3.­17
  • 3.­24-25
  • 4.­64
  • 4.­81
  • 4.­93
  • 4.­102
  • 4.­124
  • 4.­138
  • 4.­146-149
  • 4.­151
  • 4.­153-154
  • 4.­156-157
  • 4.­204
  • 4.­224
  • 4.­234
  • 4.­256
  • 4.­260
  • 4.­268
  • 4.­299
  • 4.­302
  • 4.­314
  • 5.­26
  • 6.­4
  • 6.­12
  • 7.­20
  • 7.­55
  • 7.­75
  • 7.­101
  • 7.­120
  • 7.­123
  • 7.­125
  • 7.­127
  • 7.­142
  • 7.­203
  • 7.­207
  • 7.­213
  • 7.­334
  • 7.­348
  • 7.­357
  • 8.­3
  • 8.­55
  • 9.­43
  • 9.­172
  • 9.­180
  • 9.­260
  • 10.­8-9
  • 10.­12
  • 10.­18
  • 10.­24
  • 10.­27
  • 11.­55
  • 11.­95
  • 11.­102-103
  • 11.­106
  • 11.­124
  • 11.­145
  • 11.­149
  • 11.­168
  • 11.­183
  • 11.­329
  • n.­71
  • g.­75
  • g.­248
  • g.­255
  • g.­354
  • g.­374
g.­9

affliction

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

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 3 passages in the translation:

  • 4.­173
  • 4.­397
  • 6.­7
g.­10

affliction

Wylie:
  • gtse ba
Tibetan:
  • གཙེ་བ།
Sanskrit:
  • upadrava AS

See “ten afflictions.”

Located in 5 passages in the translation:

  • 1.­37
  • 1.­126
  • 1.­135
  • 1.­195
  • g.­353
g.­11

affliction

Wylie:
  • gdung ba
Tibetan:
  • གདུང་བ།
Sanskrit:
  • santāpa AS

Here used as a synonym for kleśa (“afflictive emotion”).

Located in 5 passages in the translation:

  • 9.­306-307
  • 9.­310-311
  • 9.­337
g.­12

afflictive emotion

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 4 passages in the translation:

  • 5.­25-26
  • g.­11
  • g.­114
g.­13

age

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

Definition from the 84000 Glossary of Terms:

A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.

Located in 3 passages in the translation:

  • 7.­206
  • 9.­71
  • 11.­313
g.­14

Agnidatta

Wylie:
  • mes byin
Tibetan:
  • མེས་བྱིན།
Sanskrit:
  • agnidatta AS

One of six wicked mendicants in the distant past, during the time of the Buddha Vipaśyin.

Located in 1 passage in the translation:

  • 9.­78
g.­15

Agragaṇin

Wylie:
  • mchog gi tshogs can
Tibetan:
  • མཆོག་གི་ཚོགས་ཅན།
Sanskrit:
  • agragaṇin AS

A buddha in the distant past.

Located in 6 passages in the translation:

  • 7.­290
  • 7.­292-293
  • 7.­295
  • 7.­306
  • g.­318
g.­16

analytical ability

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

May refer to the four analytical abilities, listed here as analytical ability in relation to objects, analytical ability in relation to phenomena, analytical ability in relation to language, and analytical ability in relation to eloquence.

Located in 18 passages in the translation:

  • 4.­15
  • 4.­402
  • 7.­213
  • 9.­14
  • 9.­260
  • 9.­370
  • 11.­2-3
  • 11.­56
  • 11.­71-76
  • 11.­78-80
g.­17

Ānanda

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

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

Located in 10 passages in the translation:

  • i.­3
  • 2.­8
  • 2.­12
  • 2.­64-65
  • 11.­308-311
  • 11.­315
g.­18

Aṅgiras

Wylie:
  • lus can bde ba myong bar mdzad pa
Tibetan:
  • ལུས་ཅན་བདེ་བ་མྱོང་བར་མཛད་པ།
Sanskrit:
  • aṅgiras AS

Sage and author of the hymns of the Ṛgveda.

Located in 1 passage in the translation:

  • 1.­10
g.­19

Aniruddha

Wylie:
  • ma ’gags pa
Tibetan:
  • མ་འགགས་པ།
Sanskrit:
  • aniruddha AS

Definition from the 84000 Glossary of Terms:

Lit. “Unobstructed.” One of the ten great śrāvaka disciples, famed for his meditative prowess and superknowledges. He was the Buddha's cousin‍—a son of Amṛtodana, one of the brothers of King Śuddhodana‍—and is often mentioned along with his two brothers Bhadrika and Mahānāma. Some sources also include Ānanda among his brothers.

Located in 2 passages in the translation:

  • 11.­285
  • n.­83
g.­20

Arcimati

Wylie:
  • ’od ’phro can
Tibetan:
  • འོད་འཕྲོ་ཅན།
Sanskrit:
  • arcimat AS

The wife of the householder Kṣema during the time of the past buddha Vipaśyin.

Located in 1 passage in the translation:

  • 9.­93
g.­21

arhat

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

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

Located in 108 passages in the translation:

  • i.­11
  • 1.­3
  • 1.­5-6
  • 1.­210-211
  • 1.­214
  • 2.­20
  • 3.­1-2
  • 4.­1
  • 4.­45
  • 4.­47
  • 4.­62-63
  • 4.­65
  • 4.­67
  • 4.­81
  • 4.­97-99
  • 4.­108
  • 4.­112-113
  • 4.­116
  • 4.­137
  • 4.­140
  • 4.­145-146
  • 4.­149
  • 4.­171
  • 4.­423
  • 5.­2-3
  • 6.­13
  • 6.­15-16
  • 7.­218-219
  • 7.­221-222
  • 7.­248-249
  • 7.­290
  • 7.­292
  • 7.­306
  • 7.­322
  • 8.­7-8
  • 9.­6
  • 9.­20
  • 9.­66
  • 9.­77
  • 9.­79
  • 9.­112
  • 9.­114
  • 9.­133-134
  • 9.­136
  • 9.­144
  • 9.­164
  • 9.­166
  • 9.­170
  • 9.­177
  • 9.­201
  • 9.­203-204
  • 9.­231
  • 9.­243
  • 9.­257
  • 9.­274
  • 9.­282
  • 9.­284
  • 9.­286
  • 9.­300
  • 9.­304
  • 9.­312
  • 9.­354
  • 9.­356
  • 9.­362
  • 9.­369-370
  • 9.­372-373
  • 10.­9
  • 11.­99
  • 11.­233-236
  • 11.­241-242
  • 11.­252
  • 11.­255-256
  • 11.­262
  • 11.­273-275
  • 11.­277
  • 11.­281-282
  • 11.­285
  • 11.­296
  • 11.­309
  • 11.­311-312
  • g.­255
g.­22

Āścarya

Wylie:
  • ngo mtshar
Tibetan:
  • ངོ་མཚར།
Sanskrit:
  • āścarya AS

The name of four hundred beings from the city of Rājagṛha when they attain Buddhahood in the distant future.

Located in 1 passage in the translation:

  • 11.­312
g.­23

ascetic

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

Definition from the 84000 Glossary of Terms:

A general term applied to spiritual practitioners who live as ascetic mendicants. In Buddhist texts, the term usually refers to Buddhist monastics, but it can also designate a practitioner from other ascetic/monastic spiritual traditions. In this context śramaṇa is often contrasted with the term brāhmaṇa (bram ze), which refers broadly to followers of the Vedic tradition. Any renunciate, not just a Buddhist, could be referred to as a śramaṇa if they were not within the Vedic fold. The epithet Great Śramaṇa is often applied to the Buddha.

Located in 28 passages in the translation:

  • i.­2
  • 1.­2-3
  • 1.­5-6
  • 1.­123
  • 1.­186
  • 2.­76
  • 3.­16
  • 4.­81
  • 4.­97
  • 4.­124
  • 4.­145
  • 4.­159
  • 4.­171
  • 4.­279
  • 4.­281
  • 4.­320
  • 4.­377
  • 4.­423
  • 5.­2
  • 6.­2
  • 7.­120
  • 7.­211
  • 7.­253
  • 9.­179
  • 10.­20
  • 10.­25
g.­24

Aśoka

Wylie:
  • mya ngan med
Tibetan:
  • མྱ་ངན་མེད།
Sanskrit:
  • aśoka AS

The son of the future buddha Kāruṇika.

Located in 1 passage in the translation:

  • 9.­164
g.­25

assumption

Wylie:
  • yongs su rtog pa
Tibetan:
  • ཡོངས་སུ་རྟོག་པ།
Sanskrit:
  • parikalpa AS

Imagining things that are not the case.

Located in 8 passages in the translation:

  • 1.­169
  • 1.­171
  • 4.­52
  • 4.­99
  • 4.­188
  • 4.­355
  • 9.­333
  • 10.­25
g.­26

asura

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

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

Located in 20 passages in the translation:

  • 1.­2-3
  • 2.­6
  • 2.­57
  • 2.­76
  • 3.­22
  • 4.­81
  • 4.­97
  • 5.­2
  • 7.­210
  • 9.­93
  • 9.­113
  • 9.­365
  • 9.­367-368
  • 10.­9
  • 10.­12
  • 11.­180
  • 11.­331
  • g.­412
g.­27

attribute

Wylie:
  • mtshan ma
Tibetan:
  • མཚན་མ།
Sanskrit:
  • nimitta AS

Located in 47 passages in the translation:

  • i.­11
  • 1.­161
  • 3.­18
  • 3.­23
  • 3.­32
  • 4.­3
  • 4.­16
  • 4.­25
  • 4.­238
  • 4.­284
  • 4.­309
  • 4.­326
  • 4.­345
  • 4.­348
  • 4.­351
  • 4.­354-356
  • 4.­365
  • 5.­13
  • 7.­185-186
  • 7.­216
  • 7.­219
  • 8.­57-58
  • 8.­60
  • 10.­22
  • 10.­38
  • 11.­2
  • 11.­48
  • 11.­55
  • 11.­72-73
  • 11.­97
  • 11.­112
  • 11.­132-133
  • 11.­158
  • 11.­168
  • 11.­191
  • 11.­195
  • 11.­280-281
  • 11.­283-284
  • g.­371
g.­28

Atyuccagāmin

Wylie:
  • shin tu mthor gshegs
Tibetan:
  • ཤིན་ཏུ་མཐོར་གཤེགས།
Sanskrit:
  • atyuccagāmin AS

A buddha in the distant past, in a realm to the east.

Located in 5 passages in the translation:

  • 9.­369-370
  • 9.­372-373
  • g.­341
g.­29

awakened

Wylie:
  • sangs rgyas
Tibetan:
  • སངས་རྒྱས།
Sanskrit:
  • buddha AS

Describes someone who has attained the highest goal of Buddhism. Also rendered here as “buddha.”

Located in 36 passages in the translation:

  • 1.­3
  • 1.­5
  • 1.­111
  • 4.­285
  • 4.­341
  • 4.­369
  • 4.­388
  • 4.­391
  • 5.­2
  • 6.­15-16
  • 6.­25
  • 7.­129
  • 7.­290
  • 7.­322
  • 8.­7-8
  • 9.­77
  • 9.­131
  • 9.­191
  • 9.­201
  • 9.­282
  • 9.­284
  • 9.­289
  • 9.­300
  • 9.­312
  • 9.­354
  • 9.­372
  • 10.­26
  • 11.­33
  • 11.­236
  • 11.­252
  • 11.­302
  • g.­112
  • g.­119
  • g.­365
g.­30

become a renunciant

Wylie:
  • rab tu byung
  • rab byung
  • mngon par byung
Tibetan:
  • རབ་ཏུ་བྱུང་།
  • རབ་བྱུང་།
  • མངོན་པར་བྱུང་།
Sanskrit:
  • pra√vraj AS

Definition from the 84000 Glossary of Terms:

The Sanskrit pravrajyā literally means “going forth,” with the sense of leaving the life of a householder and embracing the life of a renunciant. When the term is applied more technically, it refers to the act of becoming a male novice (śrāmaṇera; dge tshul) or female novice (śrāmaṇerikā; dge tshul ma), this being a first stage leading to full ordination.

Located in 52 passages in the translation:

  • i.­2
  • 1.­10
  • 1.­38
  • 1.­42
  • 1.­49
  • 1.­54
  • 1.­62
  • 1.­70
  • 1.­76
  • 1.­83
  • 1.­91
  • 1.­98-100
  • 1.­104-106
  • 1.­108
  • 1.­110-111
  • 1.­124
  • 1.­165
  • 1.­196
  • 1.­208-209
  • 2.­28
  • 3.­22
  • 7.­210-211
  • 7.­225-226
  • 8.­21
  • 9.­151
  • 9.­192
  • 9.­230
  • 9.­251
  • 9.­256
  • 9.­261
  • 9.­280-282
  • 9.­299
  • 9.­356
  • 9.­363
  • 9.­365
  • 9.­367
  • 9.­371
  • 11.­214
  • 11.­252
  • 11.­266
  • 11.­278
  • 11.­313
g.­31

becoming

Wylie:
  • srid pa
Tibetan:
  • སྲིད་པ།
Sanskrit:
  • bhava AS

The tenth of the twelve links of dependent origination.

Located in 19 passages in the translation:

  • 1.­115
  • 1.­120
  • 1.­141-142
  • 1.­144-145
  • 1.­169
  • 1.­171
  • 1.­178
  • 1.­180
  • 1.­200
  • 3.­18
  • 4.­224
  • 4.­284
  • 4.­288
  • 5.­15
  • 9.­298
  • 11.­70
  • 11.­183
g.­32

Bhadrapāla

Wylie:
  • bzang skyong
Tibetan:
  • བཟང་སྐྱོང་།
Sanskrit:
  • bhadrapāla AS

A resident of Rājagṛha and the main interlocutor in chapter 1 of the Bodhisatva­piṭaka.

Located in 8 passages in the translation:

  • i.­2
  • 1.­4-5
  • 1.­7-8
  • 1.­10-11
  • 1.­37
g.­33

Bhāṅgīrasi

Wylie:
  • chos mos
Tibetan:
  • ཆོས་མོས།
Sanskrit:
  • bhāṅgīrasi AS

A buddha in the distant past.

Located in 3 passages in the translation:

  • 6.­15-16
  • g.­344
g.­34

bhūta

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

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • 9.­93
g.­35

Bimbisāra

Wylie:
  • gzugs can snying po
Tibetan:
  • གཟུགས་ཅན་སྙིང་པོ།
Sanskrit:
  • bimbisāra AS

Definition from the 84000 Glossary of Terms:

The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).

King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.

Located in 2 passages in the translation:

  • 2.­71
  • g.­168
g.­36

Black Mountains

Wylie:
  • ri na nag po
Tibetan:
  • རི་ན་ནག་པོ།
Sanskrit:
  • kālaparvata AS

The Kāla Mountains of Bhāratvarṣa (i.e., India) are listed in the Mahābhārata as the mountain ranges Vindhya (separating the Deccan from north India), Mahendra (the eastern Ghats), Malaya (southern half of the Western Ghats), Sahya (the northern half of the Western Ghats), Rakṣavat (northeast extension of the Vindhya), Pāripātra, and the Sūktimat (or Śuktimat), which is presumably another name for the one remaining significant mountain range, the Arbuda in the northwest.

Located in 1 passage in the translation:

  • 4.­68
g.­37

bodhisatva

Wylie:
  • byang chub sems dpa’
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའ།
Sanskrit:
  • bodhisatva AS

Definition from the 84000 Glossary of Terms:

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.

Located in 443 passages in the translation:

  • s.­1
  • i.­1
  • i.­4-5
  • i.­9
  • i.­11-12
  • 1.­1
  • 2.­7
  • 2.­42
  • 2.­48
  • 2.­64
  • 3.­2
  • 3.­7
  • 3.­10
  • 3.­12
  • 3.­14-16
  • 3.­21
  • 3.­25
  • 3.­28
  • 3.­30
  • 3.­33-34
  • 4.­1
  • 4.­7
  • 4.­14
  • 4.­17
  • 4.­19
  • 4.­29-30
  • 4.­32
  • 4.­43-44
  • 4.­55
  • 4.­62
  • 4.­68
  • 4.­77
  • 4.­80
  • 4.­106-108
  • 4.­116
  • 4.­123-124
  • 4.­137
  • 4.­140
  • 4.­149
  • 4.­162
  • 4.­175
  • 4.­205
  • 4.­211
  • 4.­229
  • 4.­245
  • 4.­257-258
  • 4.­264
  • 4.­269
  • 4.­280-281
  • 4.­283
  • 4.­286
  • 4.­290
  • 4.­304
  • 4.­321
  • 4.­339-340
  • 4.­358
  • 4.­376-377
  • 4.­386
  • 4.­396-398
  • 4.­422
  • 4.­424
  • 5.­1
  • 5.­4-5
  • 5.­7-27
  • 5.­29-30
  • 6.­1-12
  • 6.­14
  • 6.­16
  • 6.­18
  • 6.­33
  • 7.­1
  • 7.­5-6
  • 7.­10
  • 7.­20
  • 7.­27-29
  • 7.­41-42
  • 7.­44
  • 7.­54-56
  • 7.­66-68
  • 7.­83-85
  • 7.­99-102
  • 7.­106
  • 7.­112
  • 7.­119-121
  • 7.­135-137
  • 7.­150-153
  • 7.­160
  • 7.­166
  • 7.­173-175
  • 7.­191-194
  • 7.­203-204
  • 7.­206-211
  • 7.­213-215
  • 7.­219
  • 7.­250-256
  • 7.­285
  • 7.­288-289
  • 7.­291-292
  • 7.­294
  • 7.­306
  • 7.­332-333
  • 7.­344-347
  • 7.­372-375
  • 8.­1-5
  • 8.­11
  • 8.­20
  • 8.­23-24
  • 8.­44
  • 8.­46
  • 8.­50
  • 8.­54-57
  • 8.­61
  • 9.­1-8
  • 9.­10-11
  • 9.­40
  • 9.­164-180
  • 9.­191
  • 9.­194
  • 9.­198
  • 9.­200
  • 9.­263
  • 9.­267
  • 9.­271-272
  • 9.­283-285
  • 9.­300-307
  • 9.­310-311
  • 9.­328
  • 9.­332-333
  • 9.­335
  • 9.­337-339
  • 9.­348-349
  • 9.­351-353
  • 9.­355-356
  • 9.­368
  • 9.­370
  • 9.­372
  • 9.­374-375
  • 10.­1-4
  • 10.­6-29
  • 10.­48
  • 10.­51
  • 11.­1
  • 11.­3-4
  • 11.­17-18
  • 11.­25-26
  • 11.­35-36
  • 11.­41-45
  • 11.­47-48
  • 11.­50-56
  • 11.­58
  • 11.­61-66
  • 11.­68-73
  • 11.­80-83
  • 11.­86-87
  • 11.­99
  • 11.­101-104
  • 11.­106
  • 11.­119-122
  • 11.­124-125
  • 11.­128-136
  • 11.­144-145
  • 11.­153-155
  • 11.­160-162
  • 11.­165-168
  • 11.­173-176
  • 11.­178-183
  • 11.­186-187
  • 11.­193-194
  • 11.­196-197
  • 11.­203
  • 11.­217-218
  • 11.­229
  • 11.­231
  • 11.­241
  • 11.­247
  • 11.­252
  • 11.­255
  • 11.­262
  • 11.­280
  • 11.­283-285
  • 11.­310-311
  • 11.­326
  • n.­1
  • n.­74
  • n.­104
  • n.­115
  • g.­67
  • g.­68
  • g.­97
  • g.­200
  • g.­261
  • g.­292
  • g.­313
  • g.­318
  • g.­319
  • g.­324
  • g.­327
  • g.­337
  • g.­341
  • g.­359
  • g.­374
  • g.­391
g.­38

brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahman AS

A class of gods presided over by Brahmā.

Located in 12 passages in the translation:

  • 4.­81
  • 4.­97
  • 4.­124
  • 4.­145
  • 4.­159
  • 4.­171
  • 4.­320
  • 10.­21
  • g.­40
  • g.­129
  • g.­132
  • g.­147
g.­39

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahman AS

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

Located in 25 passages in the translation:

  • 1.­121
  • 4.­31
  • 4.­34
  • 4.­70
  • 4.­137
  • 4.­393
  • 5.­7
  • 6.­6
  • 6.­12
  • 7.­227
  • 8.­55
  • 9.­5
  • 9.­203
  • 10.­18
  • 10.­20
  • 10.­23
  • 11.­80
  • 11.­102
  • 11.­199
  • 11.­325
  • n.­43
  • g.­38
  • g.­43
  • g.­44
  • g.­45
g.­40

brahmā gods

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahman AS

See “brahmā.”

Located in 6 passages in the translation:

  • 1.­3
  • 1.­35
  • 2.­76
  • 4.­30
  • 4.­34
  • 5.­2
g.­41

Brahmā of the one hundred thousand

Wylie:
  • stong phrag brgya pa’i tshangs pa
Tibetan:
  • སྟོང་ཕྲག་བརྒྱ་པའི་ཚངས་པ།
Sanskrit:
  • śata­sāhasrika­brahmā AS

Located in 1 passage in the translation:

  • 4.­68
g.­42

brahmā world

Wylie:
  • tshangs pa’i ’jig rten
  • tshangs bcas ’jig rten
Tibetan:
  • ཚངས་པའི་འཇིག་རྟེན།
  • ཚངས་བཅས་འཇིག་རྟེན།
Sanskrit:
  • brahmaloka AS

Definition from the 84000 Glossary of Terms:

A collective name for the first three heavens of the form realm, which correspond to the first concentration (dhyāna): Brahmakāyika, Brahmapurohita, and Mahābrahmā (also called Brahmapārṣadya). These are ruled over by the god Brahmā. According to some sources, it can also be a general reference to all the heavens in the form realm and formless realm. (Provisional 84000 definition. New definition forthcoming.)

Located in 7 passages in the translation:

  • 1.­22
  • 2.­7
  • 2.­16
  • 7.­227
  • 9.­134
  • 9.­274
  • 9.­281
g.­43

Brahmakāyika

Wylie:
  • tshangs ris
Tibetan:
  • ཚངས་རིས།
Sanskrit:
  • brahmakāyika AS

The first god realm of form, meaning “Stratum of Brahmā,” it is the lowest of the three heavens that make up the first meditative state.

Located in 2 passages in the translation:

  • 4.­63
  • g.­243
g.­44

Brahmapārṣadya

Wylie:
  • tshangs ’khor
Tibetan:
  • ཚངས་འཁོར།
Sanskrit:
  • brahmapārṣadya AS

The third god realm of form, meaning “Retinue of Brahmā,” it is the third of the three heavens that make up the first meditative state.

Located in 1 passage in the translation:

  • 4.­63
g.­45

Brahmapurohita

Wylie:
  • tshangs pa’i mdun na ’don
Tibetan:
  • ཚངས་པའི་མདུན་ན་འདོན།
Sanskrit:
  • brahmapurohita AS

The second god realm of form, meaning “High Priests of Brahmā,” it is the second of the three heavens that make up the first meditative state.

Located in 1 passage in the translation:

  • 4.­63
g.­46

brahmin

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

Definition from the 84000 Glossary of Terms:

A member of the highest of the four castes in Indian society, which is closely associated with religious vocations.

Located in 49 passages in the translation:

  • s.­1
  • i.­11
  • 1.­2-3
  • 2.­76
  • 3.­16
  • 4.­30
  • 4.­81
  • 4.­97
  • 4.­124
  • 4.­145
  • 4.­159
  • 4.­171
  • 4.­279
  • 4.­281
  • 4.­320
  • 4.­377
  • 4.­423
  • 5.­2
  • 6.­2
  • 7.­120
  • 9.­195
  • 10.­20
  • 11.­244
  • 11.­246
  • 11.­257-261
  • 11.­263-265
  • 11.­269-279
  • 11.­281-282
  • g.­70
  • g.­216
  • g.­278
g.­47

Buddhayāna

Wylie:
  • sangs rgyas kyi theg pa
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཐེག་པ།
Sanskrit:
  • buddhayāna AS

The vehicle of the buddhas.

Located in 2 passages in the translation:

  • 9.­367
  • 11.­285
g.­48

Cakravāḍa Mountains

Wylie:
  • khor yug gi ri
Tibetan:
  • ཁོར་ཡུག་གི་རི།
Sanskrit:
  • cakravāḍa AS

Name of a mountain range in Buddhist cosmology.

Located in 2 passages in the translation:

  • 4.­68
  • 4.­115
g.­49

calm abiding meditation

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

One of the basic forms of Buddhist meditation, which focuses on calming the mind. Often presented as part of a pair of meditation techniques, the other technique being “insight meditation.”

Located in 14 passages in the translation:

  • 4.­225
  • 4.­236
  • 4.­308
  • 9.­173
  • 10.­18
  • 10.­26
  • 10.­28
  • 11.­48
  • 11.­72
  • 11.­80
  • 11.­83
  • 11.­155-156
  • 11.­161
g.­50

Cāritragocara

Wylie:
  • spyod pa’i spyod yul
Tibetan:
  • སྤྱོད་པའི་སྤྱོད་ཡུལ།
Sanskrit:
  • cāritragocara AS

A seer (ṛṣi), a past life of the Buddha Śākyamuni.

Located in 2 passages in the translation:

  • 8.­22
  • n.­93
g.­51

cessation

Wylie:
  • ’gog pa
  • ’gag pa
  • zad pa
Tibetan:
  • འགོག་པ།
  • འགག་པ།
  • ཟད་པ།
Sanskrit:
  • nirodha AS
  • kṣaya AS

Located in 25 passages in the translation:

  • 1.­153
  • 1.­169
  • 1.­171
  • 4.­184
  • 4.­225
  • 4.­227-228
  • 4.­356
  • 4.­367
  • 7.­136
  • 7.­139
  • 10.­21
  • 10.­26
  • 10.­28
  • 11.­65
  • 11.­67-70
  • 11.­72
  • 11.­83
  • 11.­149
  • 11.­159
  • g.­245
  • g.­380
g.­52

characteristic marks of a great being

Wylie:
  • skyes bu chen po’i mtshan
Tibetan:
  • སྐྱེས་བུ་ཆེན་པོའི་མཚན།
Sanskrit:
  • mahāpuruṣa­lakṣaṇa AS

See “thirty-two characteristics of a great being.”

Located in 4 passages in the translation:

  • 6.­12
  • 9.­169
  • 11.­258-259
g.­53

community

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

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 13 passages in the translation:

  • 1.­5
  • 1.­8
  • 1.­211
  • 2.­4-5
  • 4.­395
  • 9.­97
  • 9.­203
  • 9.­207
  • 9.­219
  • 9.­221
  • 9.­261
  • 9.­285
g.­54

concentration

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

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 100 passages in the translation:

  • i.­5
  • 1.­69
  • 1.­73
  • 1.­131
  • 3.­13
  • 3.­32
  • 4.­1
  • 4.­8
  • 4.­14-15
  • 4.­64
  • 4.­80-83
  • 4.­87
  • 4.­98-99
  • 4.­101
  • 4.­103
  • 4.­106
  • 4.­124
  • 4.­189
  • 4.­199
  • 4.­228-229
  • 4.­297
  • 4.­299
  • 4.­311
  • 4.­313-315
  • 4.­317
  • 4.­354
  • 4.­383
  • 4.­389
  • 4.­393-394
  • 4.­409
  • 5.­14
  • 6.­7
  • 6.­9
  • 6.­13
  • 7.­210
  • 7.­213
  • 7.­216-218
  • 9.­5
  • 9.­164
  • 10.­2
  • 10.­5
  • 10.­20
  • 10.­22-23
  • 10.­25
  • 10.­27-28
  • 10.­32-40
  • 10.­42-45
  • 10.­47-48
  • 11.­3
  • 11.­36
  • 11.­48
  • 11.­83
  • 11.­110
  • 11.­130
  • 11.­136
  • 11.­141-142
  • 11.­145
  • 11.­147
  • 11.­153
  • 11.­163
  • 11.­167
  • 11.­171-172
  • 11.­175
  • 11.­179
  • 11.­277
  • 11.­322
  • g.­75
  • g.­91
  • g.­94
  • g.­98
  • g.­248
  • g.­354
  • g.­356
g.­55

conceptualization

Wylie:
  • rnam par rtog pa
Tibetan:
  • རྣམ་པར་རྟོག་པ།
Sanskrit:
  • vikalpa AS

Thought constructions.

Located in 10 passages in the translation:

  • 4.­51
  • 4.­61
  • 4.­104
  • 4.­227
  • 7.­287
  • 9.­342
  • 10.­1-2
  • 10.­50
  • 11.­126
g.­56

confident eloquence

Wylie:
  • spobs pa
Tibetan:
  • སྤོབས་པ།
Sanskrit:
  • pratibhāna AS
  • prabhāvita AS

Inspiration and courage that particularly manifest in endowing one with brilliant abilities in oration.

Located in 1 passage in the translation:

  • 4.­135
g.­57

consciousness

Wylie:
  • rnam par shes pa
Tibetan:
  • རྣམ་པར་ཤེས་པ།
Sanskrit:
  • vijñāna AS

The cognizant quality of the mind.

Located in 63 passages in the translation:

  • 1.­138-139
  • 1.­141
  • 1.­151-152
  • 1.­161
  • 1.­164
  • 1.­166-167
  • 1.­170
  • 1.­189
  • 1.­198-200
  • 3.­18
  • 3.­20
  • 3.­26
  • 4.­15-16
  • 4.­48-55
  • 4.­99
  • 4.­173
  • 4.­179-180
  • 4.­224
  • 4.­228
  • 4.­234
  • 4.­345-347
  • 4.­350
  • 4.­353
  • 4.­394
  • 5.­14
  • 7.­286
  • 7.­339
  • 7.­344
  • 9.­345
  • 10.­10
  • 10.­13
  • 11.­49
  • 11.­55-57
  • 11.­59
  • 11.­82
  • 11.­87-93
  • 11.­183
  • 11.­283
  • g.­100
g.­58

corruption

Wylie:
  • kun nas nyon mongs
  • kun nas nyon mongs pa
Tibetan:
  • ཀུན་ནས་ཉོན་མོངས།
  • ཀུན་ནས་ཉོན་མོངས་པ།
Sanskrit:
  • saṃkleśa AS

Definition from the 84000 Glossary of Terms:

A term meaning defilement, impurity, and pollution, broadly referring to cognitive and emotional factors that disturb and obscure the mind. As the self-perpetuating process of affliction in the minds of beings, it is a synonym for saṃsāra. It is often paired with its opposite, vyavadāna, meaning “purification.”

Located in 23 passages in the translation:

  • 1.­83
  • 1.­85
  • 1.­90
  • 1.­133
  • 1.­185
  • 4.­161
  • 4.­168
  • 4.­223-224
  • 4.­229
  • 4.­234
  • 7.­136
  • 8.­57-58
  • 9.­334
  • 10.­16
  • 11.­96
  • 11.­124
  • 11.­133
  • 11.­140-141
  • 11.­164
  • n.­147
g.­59

crown protrusion

Wylie:
  • gtsug tor
Tibetan:
  • གཙུག་ཏོར།
Sanskrit:
  • uṣṇīṣa AS

Definition from the 84000 Glossary of Terms:

One of the thirty-two signs, or major marks, of a great being. In its simplest form it is a pointed shape of the head like a turban (the Sanskrit term, uṣṇīṣa, in fact means “turban”), or more elaborately a dome-shaped extension. The extension is described as having various extraordinary attributes such as emitting and absorbing rays of light or reaching an immense height.

Located in 5 passages in the translation:

  • 4.­138
  • 4.­392
  • 6.­12
  • 7.­213
  • 9.­169
g.­60

cyclic existence

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

Definition from the 84000 Glossary of Terms:

A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterized by suffering in a cycle of life, death, and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free from suffering and the processes of rebirth.

Located in 35 passages in the translation:

  • 1.­37
  • 1.­39
  • 1.­91
  • 1.­126
  • 1.­134-135
  • 5.­15
  • 5.­18
  • 7.­73
  • 7.­104
  • 8.­3-4
  • 8.­57-58
  • 9.­15
  • 9.­173
  • 10.­26
  • 11.­53
  • 11.­55
  • 11.­60
  • 11.­74
  • 11.­83
  • 11.­96
  • 11.­131
  • 11.­152
  • 11.­168
  • 11.­191
  • 11.­197
  • 11.­203
  • g.­99
  • g.­117
  • g.­186
  • g.­187
  • g.­353
  • g.­355
g.­61

defilements

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

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

Located in 34 passages in the translation:

  • 4.­14
  • 4.­124
  • 4.­267-269
  • 4.­271-274
  • 4.­287-289
  • 4.­336
  • 4.­343
  • 4.­355
  • 5.­2
  • 6.­16
  • 7.­219
  • 7.­322
  • 7.­328
  • 9.­164
  • 9.­173
  • 9.­201
  • 9.­300
  • 9.­354
  • 10.­24
  • 11.­3
  • 11.­48
  • 11.­236
  • g.­112
  • g.­119
  • g.­315
  • g.­356
  • g.­380
g.­62

dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།
Sanskrit:
  • pratītya­samutpāda AS

The fact that all phenomena arise in dependence on causes and conditions, without which they cannot appear.

Located in 17 passages in the translation:

  • 1.­153
  • 3.­18
  • 4.­355
  • 11.­2
  • 11.­48
  • 11.­72
  • 11.­115
  • 11.­130
  • 11.­132
  • 11.­157
  • 11.­164
  • 11.­168
  • 11.­183-186
  • 11.­195
g.­63

designation

Wylie:
  • gdags pa
  • btags pa
Tibetan:
  • གདགས་པ།
  • བཏགས་པ།
Sanskrit:
  • prajñapti AS

To invest something with meaning.

Located in 25 passages in the translation:

  • 1.­140-141
  • 1.­143-157
  • 1.­160
  • 4.­351
  • 9.­173
  • 11.­46
  • 11.­52
  • 11.­134
  • 11.­138
  • 11.­164
g.­64

dhāraṇī

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

Definition from the 84000 Glossary of Terms:

The term dhāraṇī has the sense of something that “holds” or “retains,” and so it can refer to the special capacity of practitioners to memorize and recall detailed teachings. It can also refer to a verbal expression of the teachings‍—an incantation, spell, or mnemonic formula‍—that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. The same term is also used to denote texts that contain such formulas.

Located in 1 passage in the translation:

  • 10.­9
g.­65

dharma

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

Definition from the 84000 Glossary of Terms:

The term dharma conveys ten different meanings, according to Vasubandhu’s Vyākhyā­yukti. The primary meanings are as follows: the doctrine taught by the Buddha (Dharma); the ultimate reality underlying and expressed through the Buddha’s teaching (Dharma); the trainings that the Buddha’s teaching stipulates (dharmas); the various awakened qualities or attainments acquired through practicing and realizing the Buddha’s teaching (dharmas); qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and mental objects (dharmas).

Located in 358 passages in the translation:

  • 1.­3
  • 1.­5
  • 1.­89
  • 1.­96
  • 1.­99
  • 1.­114
  • 1.­116-118
  • 1.­121-124
  • 1.­198
  • 1.­213
  • 2.­35
  • 2.­44
  • 2.­48-49
  • 2.­52
  • 2.­58
  • 2.­62
  • 2.­64
  • 2.­68
  • 2.­74
  • 2.­76
  • 3.­5
  • 3.­15
  • 3.­17
  • 3.­21-22
  • 3.­33
  • 4.­3-4
  • 4.­30
  • 4.­34
  • 4.­42
  • 4.­142-143
  • 4.­148
  • 4.­161
  • 4.­170
  • 4.­174
  • 4.­192
  • 4.­195-198
  • 4.­200
  • 4.­204-205
  • 4.­242
  • 4.­244
  • 4.­248
  • 4.­257
  • 4.­268-269
  • 4.­277
  • 4.­282-283
  • 4.­285
  • 4.­288-289
  • 4.­297
  • 4.­302-303
  • 4.­308-317
  • 4.­323-325
  • 4.­329
  • 4.­334-338
  • 4.­352
  • 4.­355
  • 4.­364
  • 4.­380-391
  • 4.­393
  • 4.­395
  • 4.­397
  • 4.­400
  • 4.­402
  • 4.­408
  • 4.­410
  • 4.­412
  • 4.­420
  • 5.­2-3
  • 5.­7
  • 5.­10-19
  • 5.­22-24
  • 6.­7-9
  • 6.­12
  • 6.­16
  • 6.­27-28
  • 7.­12
  • 7.­20
  • 7.­26
  • 7.­37
  • 7.­93
  • 7.­127
  • 7.­131
  • 7.­136
  • 7.­139-140
  • 7.­142
  • 7.­147
  • 7.­153-159
  • 7.­181-182
  • 7.­188
  • 7.­192-193
  • 7.­195
  • 7.­197
  • 7.­203
  • 7.­205
  • 7.­210-214
  • 7.­216
  • 7.­219
  • 7.­223
  • 7.­227
  • 7.­244
  • 7.­254
  • 7.­265
  • 7.­274-275
  • 7.­277
  • 7.­314
  • 7.­325
  • 7.­327
  • 7.­335
  • 7.­374
  • 8.­5-8
  • 8.­20
  • 9.­15
  • 9.­18
  • 9.­20
  • 9.­30-31
  • 9.­39
  • 9.­41
  • 9.­46
  • 9.­52-54
  • 9.­58-59
  • 9.­61
  • 9.­63
  • 9.­65
  • 9.­67-68
  • 9.­70-71
  • 9.­73-75
  • 9.­80
  • 9.­82
  • 9.­84
  • 9.­100
  • 9.­108
  • 9.­132-133
  • 9.­141-143
  • 9.­149
  • 9.­164
  • 9.­166-167
  • 9.­169-170
  • 9.­173
  • 9.­177-178
  • 9.­186
  • 9.­188-189
  • 9.­192-194
  • 9.­199
  • 9.­224
  • 9.­235
  • 9.­237-238
  • 9.­240
  • 9.­242
  • 9.­261
  • 9.­270
  • 9.­300
  • 9.­303
  • 9.­305-306
  • 9.­310-311
  • 9.­332
  • 9.­339
  • 9.­349
  • 9.­351
  • 9.­354-355
  • 9.­362
  • 9.­364
  • 9.­367
  • 9.­373
  • 10.­9
  • 10.­13
  • 10.­15-16
  • 10.­18
  • 10.­20-21
  • 10.­23-26
  • 10.­34-35
  • 10.­37
  • 10.­42-43
  • 11.­2-3
  • 11.­14-16
  • 11.­22
  • 11.­24
  • 11.­28
  • 11.­30
  • 11.­32-35
  • 11.­38
  • 11.­40
  • 11.­42
  • 11.­48-49
  • 11.­53
  • 11.­55
  • 11.­64
  • 11.­76
  • 11.­80
  • 11.­82-83
  • 11.­85
  • 11.­98-112
  • 11.­116
  • 11.­125
  • 11.­130-131
  • 11.­136
  • 11.­138-140
  • 11.­168
  • 11.­176
  • 11.­195
  • 11.­207
  • 11.­209-210
  • 11.­215
  • 11.­219
  • 11.­223
  • 11.­225-228
  • 11.­230
  • 11.­237
  • 11.­244
  • 11.­285
  • 11.­295
  • 11.­299
  • 11.­301-302
  • 11.­306
  • 11.­313-314
  • 11.­323-324
  • n.­33
  • n.­72
  • n.­117
  • n.­134
  • g.­66
  • g.­95
  • g.­121
  • g.­314
  • g.­375
g.­66

Dharma body

Wylie:
  • chos kyi sku
  • chos sku
Tibetan:
  • ཆོས་ཀྱི་སྐུ།
  • ཆོས་སྐུ།
Sanskrit:
  • dharmakāya AS

In distinction to the rūpakāya, or form body of a buddha, this is the eternal, imperceivable realization of a buddha. In origin it was a term for the presence of the Dharma and has become synonymous with the true nature.

Located in 14 passages in the translation:

  • 7.­258
  • 9.­307
  • 9.­310-312
  • 9.­332-333
  • 9.­335
  • 9.­337-339
  • 9.­342
  • 10.­23
  • 11.­122
g.­67

Dharmacārin

Wylie:
  • chos spyod
Tibetan:
  • ཆོས་སྤྱོད།
Sanskrit:
  • dharmacārin AS

A bodhisatva in the distant part, a hundred years after the final nirvāṇa of the Buddha Padmottara. He is given the same name in his next rebirth.

Located in 3 passages in the translation:

  • 9.­355-356
  • 9.­362
g.­68

Dharmottara

Wylie:
  • chos kyi bla ma
Tibetan:
  • ཆོས་ཀྱི་བླ་མ།
Sanskrit:
  • dharmottara AS

A bodhisatva in the distant past.

Located in 2 passages in the translation:

  • 9.­364-365
g.­69

Dīpaṅkara

Wylie:
  • mar me mdzad
Tibetan:
  • མར་མེ་མཛད།
Sanskrit:
  • dīpaṅkara AS

A previous buddha who gave Śākyamuni the prophecy of his buddhahood.

Located in 32 passages in the translation:

  • s.­1
  • i.­11
  • 9.­312
  • 11.­243
  • 11.­245-247
  • 11.­252
  • 11.­254-257
  • 11.­262-263
  • 11.­265
  • 11.­269-276
  • 11.­278-279
  • 11.­281-282
  • g.­70
  • g.­167
  • g.­216
  • g.­256
  • g.­278
g.­70

Dīpapati

Wylie:
  • mar me’i bdag po
Tibetan:
  • མར་མེའི་བདག་པོ།
Sanskrit:
  • dīpapati AS
  • dīpavati AS

The brahmin attendant of King Jitaśatru who gave him half his kingdom. During the time of the Buddha Dīpaṅkara.

Located in 8 passages in the translation:

  • 11.­244-246
  • 11.­252-255
  • n.­148
g.­71

disciple

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

See “śrāvaka.”

Located in 4 passages in the translation:

  • 3.­16
  • n.­31
  • g.­168
  • g.­196
g.­72

divine hearing

Wylie:
  • lha’i rna ba
Tibetan:
  • ལྷའི་རྣ་བ།
Sanskrit:
  • divyaśrotra AS

Located in 9 passages in the translation:

  • 6.­8
  • 9.­316
  • 10.­6
  • 10.­11-13
  • g.­103
  • g.­315
  • g.­339
g.­73

divine son

Wylie:
  • lha’i bu
Tibetan:
  • ལྷའི་བུ།
Sanskrit:
  • devaputra AS

See “god.”

Located in 3 passages in the translation:

  • 7.­194
  • 9.­164
  • 11.­247
g.­74

doomed to error

Wylie:
  • log par nges pa’i phung po
  • log pa nyid du nges pa
Tibetan:
  • ལོག་པར་ངེས་པའི་ཕུང་པོ།
  • ལོག་པ་ཉིད་དུ་ངེས་པ།
Sanskrit:
  • mithyātvani­yata AS

Located in 3 passages in the translation:

  • 1.­69
  • 1.­74
  • g.­354
g.­75

eight kinds of mistakes

Wylie:
  • log pa brgyad
Tibetan:
  • ལོག་པ་བརྒྱད།
Sanskrit:
  • aṣṭamithyātva AS

Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

Located in 2 passages in the translation:

  • 7.­101
  • g.­77
g.­76

eight liberations

Wylie:
  • rnam par thar pa brgyad
Tibetan:
  • རྣམ་པར་ཐར་པ་བརྒྱད།
Sanskrit:
  • aṣṭavimokṣa AS

Definition from the 84000 Glossary of Terms:

A series of progressively more subtle states of meditative realization or attainment. There are several presentations of these found in the canonical literature. One of the most common is as follows: (1) One observes form while the mind dwells at the level of the form realm. (2) One observes forms externally while discerning formlessness internally. (3) One dwells in the direct experience of the body’s pleasant aspect. (4) One dwells in the realization of the sphere of infinite space by transcending all conceptions of matter, resistance, and diversity. (5) Transcending the sphere of infinite space, one dwells in the realization of the sphere of infinite consciousness. (6) Transcending the sphere of infinite consciousness, one dwells in the realization of the sphere of nothingness. (7) Transcending the sphere of nothingness, one dwells in the realization of the sphere of neither perception nor nonperception. (8) Transcending the sphere of neither perception nor nonperception, one dwells in the realization of the cessation of conception and feeling.

Located in 8 passages in the translation:

  • 4.­228
  • 9.­164
  • g.­3
  • g.­4
  • g.­5
  • g.­6
  • g.­186
  • g.­187
g.­77

eight mistaken kinds of engagement

Wylie:
  • log par nges pa’i sbyor ba brgyad
Tibetan:
  • ལོག་པར་ངེས་པའི་སྦྱོར་བ་བརྒྱད།
Sanskrit:
  • aṣṭamithyātva­prayoga AS

See “eight kinds of mistakes.”

Located in 1 passage in the translation:

  • 11.­127
g.­78

eight states of misfortune

Wylie:
  • mi khom pa brgyad
Tibetan:
  • མི་ཁོམ་པ་བརྒྱད།
Sanskrit:
  • aṣṭākṣaṇa AS

Definition from the 84000 Glossary of Terms:

A set of circumstances that do not provide the freedom to practice the Buddhist path: being born in the realms of (1) the hells, (2) hungry ghosts (pretas), (3) animals, or (4) long-lived gods, or in the human realm among (5) barbarians or (6) extremists, (7) in places where the Buddhist teachings do not exist, or (8) without adequate faculties to understand the teachings where they do exist.

Located in 1 passage in the translation:

  • 5.­7
g.­79

eight worldly concerns

Wylie:
  • ’jig rten gyi chos brgyad
Tibetan:
  • འཇིག་རྟེན་གྱི་ཆོས་བརྒྱད།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 10.­22
g.­80

eighteen unique buddha qualities

Wylie:
  • sangs rgyas kyi chos ma ’dres pa bco brgyad rnams
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད་རྣམས།
Sanskrit:
  • aṣṭādaśāveṇikā­buddha­dharma AS

Definition from the 84000 Glossary of Terms:

Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (1) he never makes a mistake, (2) he is never boisterous, (3) he never forgets, (4) his concentration never falters, (5) he has no notion of distinctness, (6) his equanimity is not due to lack of consideration, (7) his motivation never falters, (8) his endeavor never fails, (9) his mindfulness never falters, (10) he never abandons his concentration, (11) his insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.

Located in 10 passages in the translation:

  • 3.­13
  • 4.­138
  • 4.­377-378
  • 4.­398
  • 4.­423
  • 6.­12
  • 11.­2
  • g.­81
  • g.­389
g.­81

eighteen unique, immeasurable buddha qualities

Wylie:
  • sangs rgyas kyi chos ma ’dres pa bcwa brgyad yang dag par bslab pa sangs rgyas kyi chos tshad med pa
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅྭ་བརྒྱད་ཡང་དག་པར་བསླབ་པ་སངས་རྒྱས་ཀྱི་ཆོས་ཚད་མེད་པ།
Sanskrit:
  • aṣṭādaśāveṇikā­parimāṇa­buddha­dharma AS

See “eighteen unique buddha qualities.”

Located in 1 passage in the translation:

  • 11.­3
g.­82

eightfold path

Wylie:
  • yan lag brgyad pa’i lam
  • yan lag brgyad ldan lam
  • lam yan lag brgyad pa
Tibetan:
  • ཡན་ལག་བརྒྱད་པའི་ལམ།
  • ཡན་ལག་བརྒྱད་ལྡན་ལམ།
  • ལམ་ཡན་ལག་བརྒྱད་པ།
Sanskrit:
  • aṣṭāṅga­mārga AS
  • aṣṭa­mārgāṅga AS

See “noble eightfold path.”

Located in 4 passages in the translation:

  • 9.­252
  • 11.­2
  • 11.­117
  • 11.­145
g.­83

eighth-lowest stage

Wylie:
  • brgyad pa
Tibetan:
  • བརྒྱད་པ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

A person who is “eight steps” away in the arc of their development from becoming an arhat (Tib. dgra bcom pa). Specifically, this term refers to one who is on the cusp of becoming a stream enterer (Skt. srotaāpanna; Tib. rgyun du zhugs pa), and it is the first and lowest stage in a list of eight stages or classes of a noble person (Skt. āryapudgala). The person at this lowest stage in the sequence is still on the path of seeing (Skt. darśanamārga; Tib. mthong lam) and then enters the path of cultivation (Skt. bhāvanāmārga; Tib. sgom lam) upon attaining the next stage, that of a stream enterer (stage seven). From there they progress through the remaining stages of the śrāvaka path, becoming in turn a once-returner (stages six and five), a non-returner (stages four and three), and an arhat (stages two and one). This same “eighth stage” also appears in a set of ten stages (Skt. daśabhūmi; Tib. sa bcu) found in Mahāyāna sources, where it is the third out of the ten. Not to be confused with the ten stages of the bodhisattva’s path, these ten stages mark the progress of one who sequentially follows the paths of a śrāvaka, pratyekabuddha, and then bodhisattva on their way to complete buddhahood. In this set of ten stages a person “on the eighth stage” is similarly one who is on the cusp of becoming a stream enterer.

Located in 2 passages in the translation:

  • 4.­137
  • 11.­99
g.­84

eighty minor marks

Wylie:
  • dpe byad bzang po brgyad cu
Tibetan:
  • དཔེ་བྱད་བཟང་པོ་བརྒྱད་ཅུ།
Sanskrit:
  • aśītyanuvyañjana AS

A set of eighty bodily characteristics and insignia borne by both buddhas and kings of the entire world (cakravartins). They are considered “minor” in terms of being secondary to the thirty-two characteristics of a great being.

Located in 5 passages in the translation:

  • 1.­8
  • 2.­51
  • 6.­8
  • g.­223
  • g.­367
g.­85

elder

Wylie:
  • gnas brtan
Tibetan:
  • གནས་བརྟན།
Sanskrit:
  • sthavira AS

A monk of seniority within the assembly of the śrāvakas.

Located in 11 passages in the translation:

  • 1.­88
  • 4.­108
  • 4.­110-111
  • 4.­114-115
  • 4.­118
  • 7.­169
  • 7.­247-248
  • 11.­285
g.­86

elements

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

Definition from the 84000 Glossary of Terms:

In the context of Buddhist philosophy, one way to describe experience in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, smell, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; and mind, mental phenomena, and mind consciousness).

This also refers to the elements of the world, which can be enumerated as four, five, or six. The four elements are earth, water, fire, and air. A fifth, space, is often added, and the sixth is consciousness.

Located in 48 passages in the translation:

  • i.­8
  • 1.­150
  • 1.­163
  • 1.­166
  • 1.­200
  • 4.­15
  • 4.­50
  • 4.­124
  • 4.­172-175
  • 4.­179-181
  • 4.­183
  • 4.­191
  • 4.­353
  • 4.­355-356
  • 7.­28
  • 7.­31
  • 7.­348
  • 9.­334-335
  • 10.­28
  • 11.­56
  • 11.­59
  • 11.­61
  • 11.­72
  • 11.­74
  • 11.­89
  • 11.­101
  • 11.­117
  • 11.­122-123
  • 11.­127
  • 11.­130
  • 11.­157
  • 11.­166
  • 11.­176
  • 11.­195
  • 11.­197
  • 11.­219
  • 11.­283
  • n.­18
  • g.­238
  • g.­356
g.­87

eon

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

Definition from the 84000 Glossary of Terms:

A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.

Located in 78 passages in the translation:

  • 1.­53
  • 2.­17
  • 2.­30
  • 2.­39
  • 4.­10
  • 4.­19
  • 4.­85
  • 4.­98-99
  • 4.­101
  • 4.­104
  • 4.­115
  • 4.­242
  • 4.­247
  • 4.­250
  • 4.­260
  • 4.­390
  • 4.­396
  • 5.­2
  • 6.­15-16
  • 7.­73
  • 7.­104
  • 7.­106
  • 7.­109
  • 7.­123-125
  • 7.­148
  • 7.­270
  • 7.­290
  • 7.­297
  • 7.­302
  • 7.­322
  • 7.­324
  • 7.­327
  • 8.­13
  • 8.­20
  • 8.­24
  • 8.­36
  • 8.­42
  • 8.­45
  • 9.­48
  • 9.­66
  • 9.­76-77
  • 9.­89
  • 9.­102
  • 9.­117
  • 9.­164-165
  • 9.­170
  • 9.­201
  • 9.­218
  • 9.­256
  • 9.­300
  • 9.­310
  • 9.­312
  • 9.­354
  • 9.­373
  • 10.­18
  • 10.­20
  • 10.­24
  • 10.­31
  • 11.­236
  • 11.­243
  • 11.­266
  • 11.­275
  • 11.­277
  • 11.­282
  • 11.­287
  • 11.­289
  • 11.­299
  • 11.­309-313
g.­88

etymology

Wylie:
  • nges pa’i tshig
Tibetan:
  • ངེས་པའི་ཚིག
Sanskrit:
  • nirukti AS

Located in 1 passage in the translation:

  • 4.­382
g.­89

Evil One

Wylie:
  • sdig can bdud
Tibetan:
  • སྡིག་ཅན་བདུད།
Sanskrit:
  • pāpīma AS
  • pāpīyat AS

Refers to Māra.

Located in 3 passages in the translation:

  • 2.­62
  • 3.­6
  • 7.­341
g.­90

factors of awakening

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

See “seven factors of awakening.”

Located in 15 passages in the translation:

  • 4.­313
  • 5.­21
  • 7.­157
  • 7.­254
  • 7.­374
  • 8.­56
  • 9.­173
  • 10.­23
  • 10.­26
  • 10.­45
  • 11.­2-3
  • 11.­56
  • 11.­80
  • 11.­136
g.­91

faculties

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

May refer to the sense faculties (sight, smell, touch, hearing, taste, and the mental faculty). May also refer to the “five faculties”: faith, vigor, mindfulness, concentration, and wisdom.

Located in 52 passages in the translation:

  • 1.­142
  • 3.­23
  • 3.­25
  • 4.­124
  • 4.­188-193
  • 4.­195-201
  • 4.­204
  • 4.­207
  • 4.­215
  • 4.­311
  • 4.­350
  • 4.­388-389
  • 5.­21
  • 7.­120
  • 7.­125-126
  • 7.­136
  • 7.­146
  • 7.­157
  • 9.­169
  • 9.­356
  • 10.­9
  • 10.­13
  • 10.­15-16
  • 10.­26
  • 10.­28
  • 11.­2-3
  • 11.­72
  • 11.­80
  • 11.­167-173
  • 11.­183
  • g.­314
g.­92

false mental constructions

Wylie:
  • yang dag pa ma yin pa kun rtog pa
  • yang dag ma yin pa yongs su rtog pa
Tibetan:
  • ཡང་དག་པ་མ་ཡིན་པ་ཀུན་རྟོག་པ།
  • ཡང་དག་མ་ཡིན་པ་ཡོངས་སུ་རྟོག་པ།
Sanskrit:
  • abhūta­parikalpa AS

Constructing the idea of an autonomous individual.

Located in 7 passages in the translation:

  • 1.­140-141
  • 1.­155-157
  • 1.­160
  • 4.­268
g.­93

final nirvāṇa

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

Definition from the 84000 Glossary of Terms:

This refers to what occurs at the end of an arhat’s or a buddha’s life. When nirvāṇa is attained at awakening, whether as an arhat or buddha, all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence have ceased, but due to previously accumulated karma, the aggregates of that life remain and must still exhaust themselves. It is only at the end of life that these cease, and since no new aggregates arise, the arhat or buddha is said to attain parinirvāṇa, meaning “complete” or “final” nirvāṇa. This is synonymous with the attainment of nirvāṇa without remainder (anupadhiśeṣanirvāṇa).

According to the Mahāyāna view of a single vehicle (ekayāna), the arhat’s parinirvāṇa at death, despite being so called, is not final. The arhat must still enter the bodhisattva path and reach buddhahood (see Unraveling the Intent, Toh 106, 7.14.) On the other hand, the parinirvāṇa of a buddha, ultimately speaking, should be understood as a display manifested for the benefit of beings; see The Teaching on the Extraordinary Transformation That Is the Miracle of Attaining the Buddha’s Powers (Toh 186), 1.32.

The term parinirvāṇa is also associated specifically with the passing away of the Buddha Śākyamuni, in Kuśinagara, in northern India.

Located in 19 passages in the translation:

  • 6.­16
  • 7.­219
  • 7.­293-295
  • 7.­321-322
  • 9.­8
  • 9.­164
  • 9.­167
  • 9.­304
  • 9.­355
  • 9.­373
  • 10.­26
  • 11.­44
  • 11.­102
  • 11.­312-313
  • g.­67
g.­94

five faculties

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

Faith, vigor, mindfulness, concentration, and wisdom. These are the same as the five powers but at a lesser stage of development. See also 11.­168.

Located in 7 passages in the translation:

  • 11.­167
  • 11.­173
  • 11.­175
  • 11.­181
  • g.­91
  • g.­98
  • g.­365
g.­95

five kinds of perfect, pure vision

Wylie:
  • spyan lnga yongs su dag pa phun sum tshogs pa
Tibetan:
  • སྤྱན་ལྔ་ཡོངས་སུ་དག་པ་ཕུན་སུམ་ཚོགས་པ།
Sanskrit:
  • pañcacakṣuḥ­pariśuddhi AS

These comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the Dharma, and (5) the eye of the buddhas.

Located in 1 passage in the translation:

  • 6.­8
g.­96

five obscurations

Wylie:
  • sgrib pa lnga
Tibetan:
  • སྒྲིབ་པ་ལྔ།
Sanskrit:
  • pañcanivaraṇa AS

Definition from the 84000 Glossary of Terms:

Five impediments to meditation (bsam gtan, dhyāna): sensory desire (’dod pa la ’dun pa, kāmacchanda), ill will (gnod sems, vyāpāda), drowsiness and torpor (rmugs pa dang gnyid, styānamiddha), agitation and regret (rgod pa dang ’gyod pa, auddhatya­kaukṛtya), and doubt (the tshom, vicikitsā).

Located in 2 passages in the translation:

  • 5.­13
  • 7.­101
g.­97

five perfections

Wylie:
  • pha rol tu phyin pa lnga
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་ལྔ།
Sanskrit:
  • pañcapāramitā AS

The practice of the bodhisatva, which consists of generosity (dāna), morality (śīla), patient acceptance (kṣānti), vigor (vīrya), meditation (dhyāna).

Located in 3 passages in the translation:

  • 5.­28
  • 11.­189
  • g.­261
g.­98

five powers

Wylie:
  • stobs lnga
Tibetan:
  • སྟོབས་ལྔ།
Sanskrit:
  • pañcabala AS

Faith, vigor, mindfulness, concentration, and wisdom. These are the same as the five faculties but at a greater stage of development. See also 11.­175.

Located in 4 passages in the translation:

  • 11.­110
  • g.­94
  • g.­265
  • g.­365
g.­99

five realms

Wylie:
  • ’gro ba lnga
Tibetan:
  • འགྲོ་བ་ལྔ།
Sanskrit:
  • pañcagati AS

These comprise gods and humans of the higher realms within cyclic existence, along with animals, anguished spirits, and the denizens of the hells, whose abodes are identified with the lower realms.

Located in 4 passages in the translation:

  • 2.­56
  • 4.­152
  • 4.­158
  • g.­102
g.­100

five skandhas

Wylie:
  • phung po lnga
Tibetan:
  • ཕུང་པོ་ལྔ།
Sanskrit:
  • pañcaskandha AS

Form, feeling, perception, mental conditioning, and consciousness. At the level of an individual person, the five skandhas refer to the basis upon which the mistaken idea of a self is projected. They are referred to as the “bases for appropriation” (Skt. upādāna) or the “five skandhas of grasping” insofar as all conceptual grasping arises based on these aggregates.

Located in 7 passages in the translation:

  • 1.­195
  • 5.­18
  • 7.­339
  • 11.­68
  • 11.­127
  • g.­101
  • g.­317
g.­101

five skandhas of grasping

Wylie:
  • len pa’i phung po lnga
Tibetan:
  • ལེན་པའི་ཕུང་པོ་ལྔ།
Sanskrit:
  • pañcopādāna­skandha AS

See “five skandhas.”

Located in 3 passages in the translation:

  • 4.­49
  • 11.­88
  • g.­100
g.­102

five states of existence

Wylie:
  • ’gro ba lnga
Tibetan:
  • འགྲོ་བ་ལྔ།
Sanskrit:
  • pañcagati AS

See “five realms.”

Located in 4 passages in the translation:

  • 5.­19
  • 8.­48
  • 10.­13
  • 11.­76
g.­103

five superior abilities

Wylie:
  • mngon par shes pa lnga
Tibetan:
  • མངོན་པར་ཤེས་པ་ལྔ།
Sanskrit:
  • pañcābhijñā AS

The five supernatural abilities attained through realization and yogic accomplishment: divine sight, divine hearing, knowledge of the thoughts of others, clear experiential recollection of previous states of existence, and the realization of magical methods.

Located in 6 passages in the translation:

  • 4.­257
  • 7.­210
  • 7.­292
  • 9.­173
  • 10.­6
  • g.­315
g.­104

foundations of magical abilities

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

The four foundations of magical abilities are learning, vigor, volition, and investigation. These are among the thirty-seven elements that are conducive to awakening.

Located in 9 passages in the translation:

  • 7.­157
  • 9.­173
  • 9.­260
  • 10.­20
  • 10.­26
  • 11.­2-3
  • 11.­80
  • g.­365
g.­105

four assemblies

Wylie:
  • ’khor bzhi
Tibetan:
  • འཁོར་བཞི།
Sanskrit:
  • catuḥparṣad AS

Monks, nuns, laymen, and laywomen.

Located in 3 passages in the translation:

  • 7.­211
  • 9.­30
  • 9.­177
g.­106

four continents

Wylie:
  • gling bzhi
Tibetan:
  • གླིང་བཞི།
Sanskrit:
  • cāturdvīpa AS

Definition from the 84000 Glossary of Terms:

According to traditional Buddhist cosmology, our universe consists of a central mountain, known as Mount Meru or Sumeru, surrounded by four island continents (dvīpa), one in each of the four cardinal directions. The Abhidharmakośa explains that each of these island continents has a specific shape and is flanked by two smaller subcontinents of similar shape. To the south of Mount Meru is Jambudvīpa, corresponding either to the Indian subcontinent itself or to the known world. It is triangular in shape, and at its center is the place where the buddhas attain awakening. The humans who inhabit Jambudvīpa have a lifespan of one hundred years. To the east is Videha, a semicircular continent inhabited by humans who have a lifespan of two hundred fifty years and are twice as tall as the humans who inhabit Jambudvīpa. To the north is Uttarakuru, a square continent whose inhabitants have a lifespan of a thousand years. To the west is Godānīya, circular in shape, where the lifespan is five hundred years.

Located in 4 passages in the translation:

  • 2.­16
  • 6.­2
  • 6.­8
  • 8.­4
g.­107

four excellent things

Wylie:
  • mchog bzhi rnams
Tibetan:
  • མཆོག་བཞི་རྣམས།
Sanskrit:
  • catuḥśreṣṭha AS

Located in 1 passage in the translation:

  • 9.­260
g.­108

four foundations of mindfulness

Wylie:
  • dran pa nye bar gzhag pa bzhi
Tibetan:
  • དྲན་པ་ཉེ་བར་གཞག་པ་བཞི།
Sanskrit:
  • catuḥ­smṛtyupasthāna AS

Using the body to cultivate mindfulness by observing the body, using feelings to cultivate mindfulness by observing feelings, using the mind to cultivate mindfulness by observing the mind, and using phenomena to cultivate mindfulness by observing phenomena. Part of the thirty-seven elements that are conducive to awakening.

Located in 4 passages in the translation:

  • 11.­121
  • 11.­135
  • g.­222
  • g.­365
g.­109

four great elements

Wylie:
  • ’byung ba chen po bzhi
Tibetan:
  • འབྱུང་བ་ཆེན་པོ་བཞི།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­162
g.­110

Four Great Kings

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

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

Located in 2 passages in the translation:

  • 9.­271
  • g.­133
g.­111

four immeasurables

Wylie:
  • tshad med bzhi
Tibetan:
  • ཚད་མེད་བཞི།
Sanskrit:
  • caturapramāṇa AS

Definition from the 84000 Glossary of Terms:

The 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 both attachment to pleasure and to malice (kāmarāgavyāpāda).

Located in 4 passages in the translation:

  • s.­1
  • i.­6
  • 11.­326
  • g.­158
g.­112

four kinds of confidence

Wylie:
  • mi ’jigs pa bzhi
Tibetan:
  • མི་འཇིགས་པ་བཞི།
Sanskrit:
  • caturvaiśāradya AS

The Awakened One’s confidence in himself: (1) certainty in knowing all phenomena, (2) certainty in knowing that the defilements are completely exhausted, (3) certainty in predicting that past hindrances will not return, and (4) certainty in the path of renunciation that leads to the attainment of all perfections.

Located in 5 passages in the translation:

  • 3.­13
  • 4.­85
  • 4.­138
  • 6.­12
  • 9.­14
g.­113

four kinds of perfect exertion

Wylie:
  • yang dag par spong ba bzhi
Tibetan:
  • ཡང་དག་པར་སྤོང་བ་བཞི།
Sanskrit:
  • catur­samyakprahāṇāni AS

Not giving rise to any negativity that has not yet arisen, abandoning those negativities that have arisen, actively giving rise to virtues that have not yet arisen, and causing those virtues that have arisen to increase. Part of the thirty-seven elements that are conducive to awakening.

Located in 2 passages in the translation:

  • 11.­26
  • g.­365
g.­114

four māras

Wylie:
  • bdud bzhi
Tibetan:
  • བདུད་བཞི།
Sanskrit:
  • caturmāra AS

The deities ruled over by Māra are also symbolic of the defects within a person that prevent awakening. These four personifications are (1) devaputramāra (lha’i bu’i bdud), the divine māra, which is the distraction of pleasures, (2) mṛtyumāra (’chi bdag gi bdud), the māra of the Lord of Death, (3) skandhamāra (phung po’i bdud), the māra of the skandhas, which is the body, and (4) kleśamāra (nyon mongs pa’i bdud), the māra of the afflictive emotions.

Located in 1 passage in the translation:

  • 9.­173
g.­115

four meditative states

Wylie:
  • bsam gtan bzhi
Tibetan:
  • བསམ་གཏན་བཞི།
Sanskrit:
  • caturdhyāna AS

The four levels of meditative absorption of the beings of the form realms.

Located in 2 passages in the translation:

  • 7.­292
  • 11.­179
g.­116

four methods for bringing people together

Wylie:
  • bsdu ba’i dngos po bzhi
Tibetan:
  • བསྡུ་བའི་དངོས་པོ་བཞི།
Sanskrit:
  • catuḥ­saṃgraha­vastu AS

Generosity, pleasant speech, conscientiousness, and egalitarianism. See F.191.b.

Located in 7 passages in the translation:

  • i.­7
  • i.­11
  • 11.­190
  • 11.­218
  • 11.­231
  • 11.­326
  • g.­220
g.­117

four streams

Wylie:
  • chu bo bzhi
Tibetan:
  • ཆུ་བོ་བཞི།
Sanskrit:
  • —

This refers to the four torrents of cyclic existence, craving, ignorance, and wrong view.

Located in 1 passage in the translation:

  • 7.­114
g.­118

four types of confidence

Wylie:
  • mi ’jigs pa bzhi
Tibetan:
  • མི་འཇིགས་པ་བཞི།
Sanskrit:
  • catur­vaiśāradya AS

See “four types of confidence of the Tathāgata.”

Located in 3 passages in the translation:

  • 4.­282
  • 4.­321
  • g.­119
g.­119

four types of confidence of the Tathāgata

Wylie:
  • de bzhin gshegs pa’i mi ’jigs pa bzhi
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་མི་འཇིགས་པ་བཞི།
Sanskrit:
  • catustathā­gatavaiśāradya AS

The four types of confidence possessed by all buddhas: that (1) they are fully awakened, (2) they have removed all defilements, (3) they have taught about the obstacles to liberation, and (4) they have shown the path to liberation. See F.29.a.

Located in 2 passages in the translation:

  • 4.­321
  • g.­118
g.­120

four wrong ways of approaching things

Wylie:
  • ’gro bar bya ba ma yin pa’i ’gro ba bzhi
  • ’gro ba ma yin par ’gro ba bzhi
Tibetan:
  • འགྲོ་བར་བྱ་བ་མ་ཡིན་པའི་འགྲོ་བ་བཞི།
  • འགྲོ་བ་མ་ཡིན་པར་འགྲོ་བ་བཞི།
Sanskrit:
  • caturagati­gamana AS

Listed in the Bodhisatva­piṭaka as approaching things with yearning and approaching things with anger, confusion, or fear.

Located in 2 passages in the translation:

  • 4.­295
  • 7.­101
g.­121

fourfold authentic knowledge of the tathāgatas

Wylie:
  • de bzhin gshegs pa’i so so yang dag par rig pa bzhi
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སོ་སོ་ཡང་དག་པར་རིག་པ་བཞི།
Sanskrit:
  • catustathāgata­pratisaṃvid AS

The essentials through which the buddhas impart their teachings‍: (1) exact knowledge of meanings, (2) exact knowledge of dharmas, (3) exact knowledge of their language and lexical explanations, and (4) exact knowledge of their eloquent expression.

Located in 1 passage in the translation:

  • 4.­85
g.­122

fully accomplished buddha

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

An epithet of a buddha.

Located in 99 passages in the translation:

  • i.­11
  • 1.­3
  • 1.­5-6
  • 3.­1-2
  • 4.­1
  • 4.­45
  • 4.­47
  • 4.­62-63
  • 4.­65
  • 4.­67
  • 4.­81
  • 4.­97-99
  • 4.­108
  • 4.­112-113
  • 4.­116
  • 4.­140
  • 4.­145-146
  • 4.­149
  • 4.­171
  • 4.­282-284
  • 4.­388
  • 4.­423
  • 5.­2-3
  • 6.­13
  • 6.­15-16
  • 7.­174
  • 7.­210-211
  • 7.­213
  • 7.­218-219
  • 7.­221-222
  • 7.­290
  • 7.­292
  • 7.­322
  • 9.­6
  • 9.­20
  • 9.­66
  • 9.­77
  • 9.­79
  • 9.­112
  • 9.­114
  • 9.­133-134
  • 9.­144
  • 9.­164
  • 9.­166
  • 9.­177
  • 9.­201
  • 9.­203-204
  • 9.­231
  • 9.­243
  • 9.­257
  • 9.­274
  • 9.­282
  • 9.­284
  • 9.­286
  • 9.­300
  • 9.­312
  • 9.­354
  • 9.­356
  • 9.­362
  • 9.­369-370
  • 9.­372
  • 11.­99
  • 11.­196
  • 11.­233-236
  • 11.­241-242
  • 11.­252
  • 11.­256
  • 11.­262
  • 11.­273-275
  • 11.­277
  • 11.­281-282
  • 11.­296
  • 11.­309
  • 11.­311-312
g.­123

gandharva

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

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 13 passages in the translation:

  • 1.­2
  • 2.­6
  • 2.­63
  • 7.­210-211
  • 7.­213
  • 9.­93
  • 9.­113
  • 9.­314
  • 10.­9
  • 10.­12
  • 11.­76
  • 11.­331
g.­124

Ganges

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

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 27 passages in the translation:

  • 2.­30
  • 2.­32
  • 4.­21
  • 4.­45
  • 4.­47
  • 4.­57
  • 4.­86
  • 4.­93
  • 4.­98
  • 4.­114
  • 4.­116
  • 4.­120
  • 4.­243
  • 4.­250
  • 4.­257
  • 4.­387
  • 5.­5
  • 6.­13
  • 7.­221
  • 7.­224
  • 8.­7-8
  • 8.­20
  • 9.­6
  • 11.­277
  • 11.­287
  • 11.­312
g.­125

garuḍa

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

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 8 passages in the translation:

  • 1.­2
  • 2.­6
  • 7.­210-211
  • 7.­213
  • 9.­93
  • 9.­113
  • 10.­12
g.­126

Gautama

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

The Buddha’s family name.

Located in 6 passages in the translation:

  • 1.­5-6
  • 1.­10
  • 1.­22
  • 1.­26
  • 4.­47
g.­127

generosity

Wylie:
  • sbyin pa
Tibetan:
  • སྦྱིན་པ།
Sanskrit:
  • dāna AS

The first of the six or ten perfections, often explained as the essential starting point and training for the practice of the others.

Located in 59 passages in the translation:

  • 2.­30
  • 2.­42
  • 3.­17
  • 3.­28
  • 4.­20-21
  • 4.­42
  • 4.­126
  • 4.­191
  • 4.­297
  • 4.­393
  • 5.­7
  • 5.­21
  • 5.­28
  • 5.­31
  • 6.­1-4
  • 6.­6
  • 6.­18
  • 6.­20-21
  • 6.­33-34
  • 7.­60
  • 7.­116
  • 7.­155
  • 7.­168
  • 7.­255
  • 7.­374
  • 10.­15-16
  • 10.­22
  • 10.­26
  • 10.­44
  • 11.­3
  • 11.­80
  • 11.­83
  • 11.­102
  • 11.­107
  • 11.­119
  • 11.­182
  • 11.­189
  • 11.­197
  • 11.­218-224
  • 11.­226
  • 11.­228-229
  • g.­97
  • g.­116
  • g.­261
  • g.­313
g.­128

god

Wylie:
  • lha
  • lha’i bu
Tibetan:
  • ལྷ།
  • ལྷའི་བུ།
Sanskrit:
  • deva AS
  • devaputra AS

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 148 passages in the translation:

  • 1.­2-3
  • 1.­8
  • 1.­14
  • 1.­23
  • 1.­33
  • 1.­35
  • 1.­211
  • 2.­6-7
  • 2.­17
  • 2.­57
  • 2.­61
  • 2.­63-66
  • 2.­69-70
  • 2.­72
  • 2.­76
  • 3.­2
  • 3.­9
  • 3.­14
  • 3.­22
  • 4.­30
  • 4.­38
  • 4.­63
  • 4.­81
  • 4.­97
  • 4.­99
  • 4.­116
  • 4.­124
  • 4.­127
  • 4.­137
  • 4.­145
  • 4.­159
  • 4.­171
  • 4.­257
  • 4.­282
  • 4.­287
  • 4.­291
  • 4.­306
  • 4.­312
  • 4.­320
  • 4.­377
  • 4.­381
  • 4.­397
  • 4.­423
  • 5.­2
  • 6.­6
  • 6.­15
  • 7.­194
  • 7.­197
  • 7.­202-203
  • 7.­210-211
  • 7.­213
  • 7.­227
  • 7.­237
  • 7.­251
  • 7.­253
  • 7.­261
  • 7.­268
  • 7.­276
  • 7.­290
  • 7.­311
  • 7.­316
  • 7.­322
  • 7.­374-375
  • 8.­55
  • 8.­61
  • 9.­1
  • 9.­49
  • 9.­77
  • 9.­93
  • 9.­111
  • 9.­113
  • 9.­118
  • 9.­120
  • 9.­122
  • 9.­125
  • 9.­150
  • 9.­156
  • 9.­201
  • 9.­203
  • 9.­223
  • 9.­236
  • 9.­238
  • 9.­240
  • 9.­272
  • 9.­274
  • 9.­279
  • 9.­282
  • 9.­284
  • 9.­300
  • 9.­307
  • 9.­309
  • 9.­312
  • 9.­314
  • 9.­356
  • 9.­358
  • 9.­362-363
  • 9.­365
  • 9.­367-368
  • 10.­12
  • 10.­20
  • 10.­50
  • 11.­76
  • 11.­99
  • 11.­103
  • 11.­124
  • 11.­177
  • 11.­180
  • 11.­199
  • 11.­252
  • 11.­273
  • 11.­285
  • 11.­306
  • 11.­309
  • 11.­314
  • 11.­325
  • 11.­331
  • n.­41
  • n.­101
  • g.­38
  • g.­43
  • g.­44
  • g.­45
  • g.­73
  • g.­99
  • g.­135
  • g.­139
  • g.­140
  • g.­149
  • g.­151
  • g.­204
  • g.­242
  • g.­243
  • g.­337
  • g.­370
  • g.­392
  • g.­395
  • g.­412
g.­129

gods of the brahmā heavens

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahman AS

See “brahmā.”

Located in 2 passages in the translation:

  • 4.­63
  • 4.­116
g.­130

grasping

Wylie:
  • len pa
Tibetan:
  • ལེན་པ།
Sanskrit:
  • upādāna AS

Definition from the 84000 Glossary of Terms:

This term, although commonly translated as “appropriation,” also means “grasping” or “clinging,” but it has a particular meaning as the ninth of the twelve links of dependent origination, situated between craving (tṛṣṇā, sred pa) and becoming or existence (bhava, srid pa). In some texts, four types of appropriation (upādāna) are listed: that of desire (rāga), view (dṛṣṭi), rules and observances as paramount (śīla­vrata­parāmarśa), and belief in a self (ātmavāda).

Located in 30 passages in the translation:

  • 1.­141
  • 1.­145-146
  • 1.­169
  • 1.­171
  • 1.­173
  • 1.­178
  • 1.­180-181
  • 3.­18
  • 4.­15
  • 4.­52
  • 4.­224
  • 4.­284
  • 4.­351
  • 4.­391
  • 5.­13
  • 7.­288
  • 7.­335
  • 7.­350
  • 11.­5-6
  • 11.­10
  • 11.­68
  • 11.­91
  • 11.­126
  • 11.­183
  • 11.­195
  • g.­100
  • g.­283
g.­131

great beings

Wylie:
  • sems dpa’ chen po
Tibetan:
  • སེམས་དཔའ་ཆེན་པོ།
Sanskrit:
  • mahāsattva

Definition from the 84000 Glossary of Terms:

The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- (“great”) is close in its connotations to the mahā- in “Mahāyāna.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term‍—variably‍—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.

Located in 33 passages in the translation:

  • 3.­2
  • 3.­16
  • 4.­68
  • 4.­254
  • 5.­7-8
  • 5.­21
  • 5.­24
  • 5.­27
  • 5.­30
  • 6.­33
  • 7.­1
  • 7.­219
  • 7.­375
  • 8.­61
  • 9.­1
  • 9.­174
  • 9.­176
  • 9.­180
  • 9.­194
  • 9.­198
  • 9.­303
  • 9.­348
  • 9.­351
  • 10.­1
  • 10.­11
  • 10.­14
  • 10.­23
  • 10.­29
  • 11.­1
  • 11.­217
  • 11.­231
  • 11.­241
g.­132

great brahmās

Wylie:
  • tshangs chen gyi lha rnams
Tibetan:
  • ཚངས་ཆེན་གྱི་ལྷ་རྣམས།
Sanskrit:
  • mahābrahma AS

One of the form realms, listed here between the previous brahmā realms and the Heaven of Lesser Light, the first of the realms of the second dhyāna in the form realm.

Located in 1 passage in the translation:

  • 4.­63
g.­133

Great Kings

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

See “Four Great Kings.”

Located in 1 passage in the translation:

  • 9.­271
g.­134

guide for men ready to be disciplined

Wylie:
  • skyes bu ’dul ba’i kha lo sgyur ba
Tibetan:
  • སྐྱེས་བུ་འདུལ་བའི་ཁ་ལོ་སྒྱུར་བ།
Sanskrit:
  • puruṣadamya­sārathi AS

An epithet of a buddha.

Located in 2 passages in the translation:

  • 1.­3
  • 1.­5
g.­135

Heaven of Brilliance

Wylie:
  • ’od gsal
Tibetan:
  • འོད་གསལ།
Sanskrit:
  • ābhasvara AS

Sixth god realm of form, it is the highest of the three heavens that make up the second meditative state.

Located in 2 passages in the translation:

  • 4.­63
  • 4.­116
g.­136

Heaven of Excellent Appearance

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

The third of the pure abodes and the fifteenth heaven of the form realm.

Located in 1 passage in the translation:

  • 4.­63
g.­137

Heaven of Exceptional Sight

Wylie:
  • shin tu mthong
Tibetan:
  • ཤིན་ཏུ་མཐོང་།
Sanskrit:
  • sudarśana AS

The fourth of the pure abodes and the sixteenth heaven of the form realm.

Located in 1 passage in the translation:

  • 4.­63
g.­138

Heaven of Great Results

Wylie:
  • ’bras bu che
Tibetan:
  • འབྲས་བུ་ཆེ།
Sanskrit:
  • vṛhatphala AS

The twelfth heaven of the form realm, it is the third of the three heavens that correspond to the fourth dhyāna.

Located in 3 passages in the translation:

  • 4.­63
  • g.­143
  • g.­146
g.­139

Heaven of Immeasurable Light

Wylie:
  • tshad med ’od
Tibetan:
  • ཚད་མེད་འོད།
Sanskrit:
  • apramāṇābha AS

Fifth of the god realms of form, it is the second of three heavens that make up the second meditative state.

Located in 1 passage in the translation:

  • 4.­63
g.­140

Heaven of Lesser Light

Wylie:
  • ’od chung
Tibetan:
  • འོད་ཆུང་།
Sanskrit:
  • parīttābha AS

Fourth god realm of form, meaning “Lesser Light,” it is the lowest of the three heavens that make up the second meditative state in the form realm.

Located in 3 passages in the translation:

  • 4.­63
  • g.­132
  • g.­147
g.­141

Heaven of Neither Perception nor Nonperception

Wylie:
  • ’du shes med ’du shes med min
Tibetan:
  • འདུ་ཤེས་མེད་འདུ་ཤེས་མེད་མིན།
Sanskrit:
  • naive­saṃjñi­nāṃnāsaṃjñin AS

The fourth of the four formless realms.

Located in 4 passages in the translation:

  • 4.­63
  • 4.­99
  • g.­143
  • g.­146
g.­142

Heaven of No Distress

Wylie:
  • mi gdung ba
Tibetan:
  • མི་གདུང་བ།
Sanskrit:
  • atapa AS

The second of the pure abodes and the fourteenth heaven of the form realm.

Located in 1 passage in the translation:

  • 4.­63
g.­143

Heaven of Nonperception

Wylie:
  • ’du shes med
Tibetan:
  • འདུ་ཤེས་མེད།
Sanskrit:
  • asaṃjñin AS

A heavenly realm listed in this text between the twelfth heaven of the form realm, the Heaven of Great Results, and the Heaven of Neither Perception nor Nonperception, the fourth of the four formless realms.

Located in 1 passage in the translation:

  • 4.­63
g.­144

Heaven of Nothing Greater

Wylie:
  • mi che ba
Tibetan:
  • མི་ཆེ་བ།
Sanskrit:
  • avṛha AS

The first of the pure abodes and the thirteenth heaven of the form realm.

Located in 1 passage in the translation:

  • 4.­63
g.­145

Heaven of Nothing Higher

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

Definition from the 84000 Glossary of Terms:

The eighth and highest level of the Realm of Form (rūpadhātu), the last of the five pure abodes (śuddhāvāsa); it is only accessible as the result of specific states of dhyāna. According to some texts this is where non-returners (anāgāmin) dwell in their last lives. In other texts it is the realm of the enjoyment body (saṃbhoga­kāya) and is a buddhafield associated with the Buddha Vairocana; it is accessible only to bodhisattvas on the tenth level.

Located in 4 passages in the translation:

  • 4.­63
  • 4.­70-71
  • 11.­247
g.­146

Heaven of Perception

Wylie:
  • ’du shes can
Tibetan:
  • འདུ་ཤེས་ཅན།
Sanskrit:
  • saṃjñin AS

A heavenly realm listed in this text between the twelfth heaven of the form realm, the Heaven of Great Results, and the Heaven of Neither Perception nor Nonperception, the fourth of the four formless realms.

Located in 1 passage in the translation:

  • 4.­63
g.­147

Heaven of Radiance

Wylie:
  • ’od chen
Tibetan:
  • འོད་ཆེན།
Sanskrit:
  • ābha AS

One of the form realms, listed here between the brahmā realms and the Heaven of Lesser Light, the first of the realms of the second dhyāna in the form realm.

Located in 1 passage in the translation:

  • 4.­63
g.­148

Heaven of the Four Great Kings

Wylie:
  • rgyal chen bzhi’i ris
Tibetan:
  • རྒྱལ་ཆེན་བཞིའི་རིས།
Sanskrit:
  • cāturmahā­rājakāyika AS

Definition from the 84000 Glossary of Terms:

One of the heavens of Buddhist cosmology, lowest among the six heavens of the desire realm (kāmadhātu, ’dod khams). Dwelling place of the Four Great Kings (caturmahārāja, rgyal chen bzhi), traditionally located on a terrace of Sumeru, just below the Heaven of the Thirty-Three. Each cardinal direction is ruled by one of the Four Great Kings and inhabited by a different class of nonhuman beings as their subjects: in the east, Dhṛtarāṣṭra rules the gandharvas; in the south, Virūḍhaka rules the kumbhāṇḍas; in the west, Virūpākṣa rules the nāgas; and in the north, Vaiśravaṇa rules the yakṣas.

Located in 1 passage in the translation:

  • 4.­63
g.­149

Heaven of the Joy of Creation

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

The fifth of the six heavens of the desire realm; also the name of the gods living there. Its inhabitants magically create the objects of their own enjoyment.

Located in 2 passages in the translation:

  • 4.­63
  • 4.­116
g.­150

Heaven of the Power over Others’ Creations

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

The highest of the six heavens of the desire realm, its inhabitants enjoy objects created by others.

Located in 2 passages in the translation:

  • 4.­63
  • 4.­116
g.­151

Heaven of the Thirty-Three

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

The second heaven of the desire realm located above Mount Meru and reigned over by Śakra/Indra and thirty-two other gods.

Located in 6 passages in the translation:

  • 2.­14
  • 2.­19
  • 4.­63
  • 9.­312
  • 9.­332
  • g.­337
g.­152

Heaven of Vast Virtue

Wylie:
  • dge rgyas
Tibetan:
  • དགེ་རྒྱས།
Sanskrit:
  • śubhakṛtsna AS

The ninth heaven of the form realm, it is the third of the three heavens that correspond to the third dhyāna.

Located in 2 passages in the translation:

  • 4.­63
  • 4.­116
g.­153

hero

Wylie:
  • dpa’ bo
Tibetan:
  • དཔའ་བོ།
Sanskrit:
  • vīrya AS

An epithet of a buddha, also used in a general sense.

Located in 14 passages in the translation:

  • 1.­33
  • 1.­116
  • 2.­11
  • 2.­54
  • 3.­4-5
  • 3.­12
  • 4.­231
  • 7.­210
  • 9.­5
  • 9.­68
  • 9.­70
  • 10.­33-34
g.­154

Hīnayāna

Wylie:
  • theg pa chung ngu
Tibetan:
  • ཐེག་པ་ཆུང་ངུ།
Sanskrit:
  • hīnayāna AS

This is a collective term used by proponents of the Mahāyāna to refer to the Śrāvakayāna and the Pratyekabuddhayāna. The name stems from their goal‍—nirvāṇa and personal liberation‍—being seen as small or lesser than the goal of the Mahāyāna‍—buddhahood and the liberation of all sentient beings.

Located in 1 passage in the translation:

  • 11.­292
g.­155

householder

Wylie:
  • khyim bdag
Tibetan:
  • ཁྱིམ་བདག
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

The term is usually used for wealthy lay patrons of the Buddhist community. It also refers to a subdivision of the vaiśya (mercantile) class of traditional Indian society, comprising businessmen, merchants, landowners, and so on.

Located in 93 passages in the translation:

  • i.­2
  • 1.­2
  • 1.­4-5
  • 1.­7-8
  • 1.­10-11
  • 1.­37-38
  • 1.­41-42
  • 1.­48-49
  • 1.­53-54
  • 1.­61-62
  • 1.­69-70
  • 1.­75-76
  • 1.­83
  • 1.­91
  • 1.­101
  • 1.­113
  • 1.­124-141
  • 1.­157-166
  • 1.­168-171
  • 1.­197-200
  • 1.­208
  • 1.­215
  • 2.­1
  • 4.­30
  • 7.­210
  • 7.­292
  • 7.­309
  • 7.­335
  • 9.­38
  • 9.­93
  • 9.­176-180
  • 9.­195
  • 9.­199
  • 9.­202
  • 9.­304
  • 9.­336
  • 9.­366
  • 11.­257
  • 11.­285
  • g.­20
  • g.­172
  • g.­181
  • g.­284
  • g.­296
  • g.­297
  • g.­309
  • g.­345
g.­156

ignorance

Wylie:
  • ma rig pa
Tibetan:
  • མ་རིག་པ།
Sanskrit:
  • avidyā AS

The basic misapprehension that propels one to take rebirth in saṃsāra.

Located in 40 passages in the translation:

  • 1.­53
  • 1.­56
  • 1.­91
  • 1.­129
  • 1.­134
  • 1.­141
  • 1.­153-154
  • 1.­156
  • 1.­168-171
  • 3.­18
  • 3.­27
  • 4.­173
  • 4.­206
  • 4.­224
  • 4.­232
  • 4.­284
  • 4.­288
  • 4.­355
  • 4.­394
  • 5.­13
  • 5.­17
  • 7.­343
  • 8.­37
  • 9.­15
  • 11.­18
  • 11.­55
  • 11.­83
  • 11.­106
  • 11.­125
  • 11.­164
  • 11.­183-184
  • 11.­195
  • n.­19
  • g.­117
  • g.­376
g.­157

illuminator

Wylie:
  • ’od mdzad pa
Tibetan:
  • འོད་མཛད་པ།
Sanskrit:
  • prabhākara AS

An epithet of a buddha.

Located in 5 passages in the translation:

  • 2.­44
  • 2.­54
  • 2.­57
  • 2.­61
  • 9.­218
g.­158

immeasurables

Wylie:
  • tshad med
Tibetan:
  • ཚད་མེད།
Sanskrit:
  • apramāṇa AS

See “four immeasurables.”

Located in 2 passages in the translation:

  • 11.­3
  • 11.­327
g.­159

immortal

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • amara AS

Located in 1 passage in the translation:

  • 1.­108
g.­160

Incessant Hell

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

The lowest hell, the eighth of the eight hot hells.

Located in 3 passages in the translation:

  • 4.­378
  • 9.­86
  • 9.­92
g.­161

Indra

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

Definition from the 84000 Glossary of Terms:

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

Located in 4 passages in the translation:

  • 4.­137
  • 4.­393
  • 9.­5
  • g.­151
g.­162

insight meditation

Wylie:
  • lhag mthong
Tibetan:
  • ལྷག་མཐོང་།
Sanskrit:
  • vipaśyana AS

Definition from the 84000 Glossary of Terms:

An important form of Buddhist meditation focusing on developing insight into the nature of phenomena. Often presented as part of a pair of meditation techniques, the other being śamatha, “calm abiding”.

Located in 17 passages in the translation:

  • 4.­225
  • 4.­236
  • 4.­308
  • 9.­173
  • 10.­18
  • 10.­26
  • 11.­48
  • 11.­72
  • 11.­80
  • 11.­83
  • 11.­155
  • 11.­157-161
  • g.­49
g.­163

Jain

Wylie:
  • gcer bu pa
Tibetan:
  • གཅེར་བུ་པ།
Sanskrit:
  • nirgraṇṭha AS
  • nirgrantha AS

Indian religious tradition established by Mahāvīra (ca. sixth century ʙᴄᴇ).

Located in 2 passages in the translation:

  • 1.­187
  • 11.­200
g.­164

Jambu continent

Wylie:
  • ’dzam bu’i gling
Tibetan:
  • འཛམ་བུའི་གླིང་།
Sanskrit:
  • jambudvīpa AS

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 13 passages in the translation:

  • 7.­206
  • 7.­272
  • 9.­274
  • 9.­281
  • 9.­313
  • 9.­316
  • 9.­318
  • 9.­321-322
  • 9.­332
  • 9.­362
  • 9.­364
  • 9.­366
g.­165

Jambu River

Wylie:
  • ’dzam bu chu bo
Tibetan:
  • འཛམ་བུ་ཆུ་བོ།
Sanskrit:
  • jāmbūnada AS

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

Located in 1 passage in the translation:

  • 4.­64
g.­166

Jāmbūnada

Wylie:
  • ’dzam bu’i chu bo’i gser
Tibetan:
  • འཛམ་བུའི་ཆུ་བོའི་གསེར།
Sanskrit:
  • jāmbūnada AS

A royal capital in the distant past, during the time of the Buddha Ratnāṅga, ruled by the king Sudarśana.

Located in 1 passage in the translation:

  • 11.­238
g.­167

Jitaśatru

Wylie:
  • dgra thul
Tibetan:
  • དགྲ་ཐུལ།
Sanskrit:
  • jitaśatru AS

A king in the past, during the time of the Buddha Dīpaṅkara.

Located in 9 passages in the translation:

  • 11.­243-244
  • 11.­252-254
  • 11.­256-257
  • g.­70
  • g.­256
g.­168

Jīvaka

Wylie:
  • gso byed
Tibetan:
  • གསོ་བྱེད།
Sanskrit:
  • jīvaka AS

A highly skilled healer and personal physician of the Buddha Śākyamuni and King Bimbisāra, he figures into many stories of the Buddha and his disciples and is often, as here, referred to as the “king of physicians” or “king of medicine.”

Located in 2 passages in the translation:

  • 9.­336
  • 9.­350
g.­169

Kalyāṇaka

Wylie:
  • dge byed
Tibetan:
  • དགེ་བྱེད།
Sanskrit:
  • kalyāṇaka AS

One of six wicked mendicants in the distant past, during the time of the Buddha Vipaśyin.

Located in 1 passage in the translation:

  • 9.­78
g.­170

karma

Wylie:
  • las
Tibetan:
  • ལས།
Sanskrit:
  • karma AS

Definition from the 84000 Glossary of Terms:

Meaning “action” in its most basic sense, karma is an important concept in Buddhist philosophy as the cumulative force of previous physical, verbal, and mental acts, which determines present experience and will determine future existences.

Located in 7 passages in the translation:

  • 1.­163
  • 1.­188
  • 3.­15
  • 7.­334
  • 7.­362
  • 10.­8
  • g.­8
g.­171

karṣāpaṇa

Wylie:
  • kAr sha paNa
  • kA sha paNa
Tibetan:
  • ཀཱར་ཤ་པཎ།
  • ཀཱ་ཤ་པཎ།
Sanskrit:
  • karṣāpaṇa AS

A coin that varied in value according as to whether it was made of gold, silver, or copper.

Located in 3 passages in the translation:

  • 11.­260
  • 11.­263
  • 11.­265
g.­172

Kāruṇika

Wylie:
  • snying rje can
Tibetan:
  • སྙིང་རྗེ་ཅན།
Sanskrit:
  • kāruṇika AS

The name of the unnamed son of the householder Kṣema when he attains buddhahood in the future, as prophesied by the past buddha Vipaśyin.

Located in 4 passages in the translation:

  • 9.­164
  • g.­1
  • g.­24
  • g.­399
g.­173

Kimbhīra

Wylie:
  • ci ’jigs
Tibetan:
  • ཅི་འཇིགས།
Sanskrit:
  • kimbhīra AS

A yakṣa of Rājagṛha who interacts with the Buddha in chapter 2 of the Bodhisatva­piṭaka.

Located in 14 passages in the translation:

  • i.­3
  • 2.­2-4
  • 2.­6
  • 2.­13
  • 2.­25
  • 2.­45-48
  • 2.­63
  • 2.­81
  • g.­287
g.­174

king of physicians

Wylie:
  • sman pa’i rgyal po
Tibetan:
  • སྨན་པའི་རྒྱལ་པོ།
Sanskrit:
  • vaidyarāja AS

An epithet of a buddha.

Located in 2 passages in the translation:

  • 2.­34
  • 9.­310
g.­175

king of the entire world

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

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 19 passages in the translation:

  • 2.­16
  • 4.­137
  • 5.­9
  • 6.­12
  • 6.­16
  • 7.­199
  • 7.­210
  • 7.­227
  • 9.­164
  • 9.­274
  • 9.­285
  • 10.­18
  • 10.­20
  • 11.­199
  • 11.­311
  • 11.­325
  • g.­84
  • g.­309
  • g.­367
g.­176

kinnara

Wylie:
  • mi ’am ci
Tibetan:
  • མི་འམ་ཅི།
Sanskrit:
  • kinnara AS

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 11 passages in the translation:

  • 1.­2
  • 2.­6
  • 2.­63
  • 4.­31
  • 7.­210-211
  • 7.­213
  • 9.­93
  • 9.­113
  • 10.­12
  • 11.­76
g.­177

knower of the world

Wylie:
  • ’jig rten mkhyen pa
Tibetan:
  • འཇིག་རྟེན་མཁྱེན་པ།
Sanskrit:
  • lokavid AS

An epithet of a buddha.

Located in 10 passages in the translation:

  • 1.­3
  • 1.­5
  • 5.­2
  • 6.­15
  • 7.­290
  • 7.­322
  • 9.­77
  • 9.­201
  • 9.­282
  • 9.­284
g.­178

knowledge

Wylie:
  • ye shes
Tibetan:
  • ཡེ་ཤེས།
Sanskrit:
  • —

Located in 238 passages in the translation:

  • i.­5
  • 1.­73
  • 1.­182
  • 3.­11-13
  • 3.­17
  • 3.­22
  • 4.­1
  • 4.­9
  • 4.­12
  • 4.­14-15
  • 4.­44-55
  • 4.­58-59
  • 4.­61
  • 4.­64
  • 4.­99
  • 4.­105
  • 4.­124-125
  • 4.­131
  • 4.­138-139
  • 4.­142
  • 4.­144
  • 4.­146
  • 4.­148-149
  • 4.­158
  • 4.­161
  • 4.­174
  • 4.­184-185
  • 4.­189
  • 4.­211
  • 4.­226-227
  • 4.­229
  • 4.­231
  • 4.­242-243
  • 4.­251
  • 4.­256
  • 4.­258
  • 4.­267-269
  • 4.­271-272
  • 4.­274
  • 4.­277
  • 4.­282
  • 4.­287-288
  • 4.­291
  • 4.­305
  • 4.­315
  • 4.­317-318
  • 4.­334
  • 4.­352
  • 4.­356
  • 4.­366
  • 4.­380
  • 4.­382
  • 4.­384-386
  • 4.­388
  • 4.­390-397
  • 4.­416
  • 4.­418
  • 4.­421
  • 5.­21
  • 6.­8-9
  • 6.­18
  • 7.­113
  • 7.­118
  • 7.­134
  • 7.­136
  • 7.­159
  • 7.­203
  • 7.­210
  • 7.­213
  • 7.­217-218
  • 7.­220-223
  • 7.­240-242
  • 7.­308
  • 7.­344
  • 7.­374
  • 8.­6
  • 9.­5
  • 9.­15
  • 9.­30
  • 9.­140-141
  • 9.­170-171
  • 9.­173
  • 9.­198
  • 9.­228
  • 9.­233
  • 9.­255
  • 9.­270
  • 9.­320
  • 9.­335-336
  • 9.­350
  • 10.­6-24
  • 10.­26-27
  • 10.­34
  • 10.­37
  • 10.­43
  • 11.­2
  • 11.­13
  • 11.­29
  • 11.­33
  • 11.­35
  • 11.­48-49
  • 11.­55-56
  • 11.­68
  • 11.­70
  • 11.­72
  • 11.­74-76
  • 11.­79-80
  • 11.­82-83
  • 11.­87-93
  • 11.­102
  • 11.­104-120
  • 11.­125
  • 11.­128
  • 11.­130-131
  • 11.­133
  • 11.­137-139
  • 11.­142
  • 11.­147
  • 11.­157
  • 11.­176
  • 11.­180
  • 11.­191-193
  • 11.­195-197
  • 11.­209
  • 11.­211-212
  • 11.­216
  • 11.­222
  • 11.­224
  • 11.­277
  • 11.­287
  • 11.­296
  • 11.­330
  • n.­42
  • g.­103
  • g.­121
  • g.­315
  • g.­339
  • g.­380
g.­179

krośa

Wylie:
  • rgyang grags
Tibetan:
  • རྒྱང་གྲགས།
Sanskrit:
  • krośa AS

A quarter of a yojana, a distance that could be between one and over two miles. The milestones or kos-stones along the Indian trunk road were just over two miles apart. The Tibetan means “earshot.”

Located in 2 passages in the translation:

  • 4.­68
  • 7.­218
g.­180

kṣatriya

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

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 2 passages in the translation:

  • 4.­30
  • 9.­195
g.­181

Kṣema

Wylie:
  • bde ba
Tibetan:
  • བདེ་བ།
Sanskrit:
  • kṣema AS

A householder in the distant past, during the time of the Buddha Vipaśyin.

Located in 5 passages in the translation:

  • 9.­93
  • 9.­96
  • n.­108
  • g.­20
  • g.­172
g.­182

kumbhāṇḍa

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

Definition from the 84000 Glossary of Terms:

A class of dwarf beings subordinate to Virūḍhaka, one of the Four Great Kings, associated with the southern direction. The name uses a play on the word aṇḍa, which means “egg” but is also a euphemism for a testicle. Thus, they are often depicted as having testicles as big as pots (from kumbha, or “pot”).

Located in 2 passages in the translation:

  • 2.­69
  • 9.­93
g.­183

Kuru

Wylie:
  • ku ru
Tibetan:
  • ཀུ་རུ།
Sanskrit:
  • kuru AS

A city in the distant past.

Located in 4 passages in the translation:

  • 9.­316-317
  • 9.­319
  • g.­302
g.­184

lacks conceptual formation

Wylie:
  • mngon par ’du mi byed pa
Tibetan:
  • མངོན་པར་འདུ་མི་བྱེད་པ།
Sanskrit:
  • anabhisamskāra AS

Located in 1 passage in the translation:

  • 4.­356
g.­185

learned one

Wylie:
  • mkhas pa
Tibetan:
  • མཁས་པ།
Sanskrit:
  • paṇḍita AS

Someone learned in the five major and five minor sciences.

Located in 19 passages in the translation:

  • 3.­9
  • 3.­30
  • 7.­6
  • 7.­198
  • 7.­269
  • 8.­18
  • 9.­8
  • 9.­31-38
  • 9.­41-43
  • 11.­31
g.­186

liberation

Wylie:
  • rnam par grol ba
  • rnam par thar pa
Tibetan:
  • རྣམ་པར་གྲོལ་བ།
  • རྣམ་པར་ཐར་པ།
Sanskrit:
  • vimukti AS
  • vimokṣa AS

Liberation from cyclic existence. See “three liberations” and “eight liberations.”

Located in 82 passages in the translation:

  • 1.­69
  • 1.­73
  • 1.­131
  • 1.­136-139
  • 1.­169
  • 1.­171
  • 1.­186
  • 1.­193
  • 2.­56
  • 3.­13
  • 3.­17
  • 3.­25
  • 3.­28
  • 3.­32
  • 4.­8
  • 4.­14-15
  • 4.­40
  • 4.­60
  • 4.­64
  • 4.­143
  • 4.­161
  • 4.­168
  • 4.­196
  • 4.­204-205
  • 4.­225
  • 4.­228
  • 4.­237-238
  • 4.­240
  • 4.­267
  • 4.­276
  • 4.­284
  • 4.­315
  • 4.­317
  • 4.­328-329
  • 4.­331-332
  • 4.­335-336
  • 4.­354
  • 4.­387
  • 4.­391
  • 4.­402
  • 4.­411-412
  • 5.­7
  • 5.­14
  • 6.­9
  • 7.­187
  • 7.­210
  • 7.­213
  • 7.­217
  • 7.­224
  • 7.­240-241
  • 7.­286
  • 9.­15
  • 9.­173
  • 10.­9-10
  • 10.­25
  • 10.­31
  • 11.­45
  • 11.­51
  • 11.­72
  • 11.­83
  • 11.­133
  • 11.­147
  • 11.­180
  • 11.­195
  • 11.­197
  • 11.­203
  • 11.­330
  • g.­119
  • g.­154
  • g.­354
g.­187

liberative meditative states, the attainments of concentration

Wylie:
  • bsam gtan dang / rnam par thar pa dang / ting nge ’dzin dang / snyoms par ’jug pa
Tibetan:
  • བསམ་གཏན་དང་། རྣམ་པར་ཐར་པ་དང་། ཏིང་ངེ་འཛིན་དང་། སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • dhyānavimokṣa­samādhi­samāpatti AS

In its most general sense, this term refers to the state of freedom from suffering and cyclic existence, or saṃsāra, that is the goal of the Buddhist path. More specifically, the term may refer to a category of advanced meditative attainment such as those of the “eight liberations.”

Located in 7 passages in the translation:

  • 4.­223
  • 4.­229
  • 4.­382
  • 5.­7
  • 6.­8
  • 11.­80
  • 11.­130
g.­188

life of purity

Wylie:
  • tshangs par spyod pa
Tibetan:
  • ཚངས་པར་སྤྱོད་པ།
Sanskrit:
  • brahmacārin AS

In Mahāyāna understood as pure conduct in the sense of compassion and so on; in other traditions understood as chastity.

Located in 19 passages in the translation:

  • 1.­3
  • 1.­5
  • 2.­29
  • 4.­267
  • 5.­2
  • 7.­322
  • 7.­325
  • 9.­145
  • 9.­151
  • 9.­177
  • 9.­251
  • 9.­256
  • 9.­278
  • 9.­281-283
  • 9.­371
  • 11.­150
  • 11.­278
g.­189

light of the world

Wylie:
  • ’jig rten snang mdzad
Tibetan:
  • འཇིག་རྟེན་སྣང་མཛད།
Sanskrit:
  • lokapradyota AS

An epithet of a buddha.

Located in 8 passages in the translation:

  • 2.­61
  • 4.­247
  • 9.­99-101
  • 9.­218
  • 9.­246
  • 9.­249
g.­190

lord

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

Definition from the 84000 Glossary of Terms:

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

Located in 210 passages in the translation:

  • 1.­2-5
  • 1.­7-11
  • 1.­26
  • 1.­36-37
  • 1.­43
  • 1.­50
  • 1.­71
  • 1.­77
  • 1.­92
  • 1.­113
  • 1.­115
  • 1.­124-126
  • 1.­135-136
  • 1.­159
  • 1.­172
  • 1.­198
  • 1.­201
  • 1.­208
  • 2.­1-3
  • 2.­6
  • 2.­8
  • 2.­12
  • 2.­45-46
  • 2.­48
  • 2.­59
  • 2.­63
  • 2.­65
  • 2.­75-76
  • 2.­78-80
  • 3.­1-3
  • 3.­10-11
  • 3.­31
  • 4.­2
  • 4.­18
  • 4.­48-49
  • 4.­56
  • 4.­66
  • 4.­83-84
  • 4.­87-88
  • 4.­100
  • 4.­109-111
  • 4.­115
  • 4.­117
  • 4.­141
  • 4.­163
  • 4.­194
  • 4.­212
  • 4.­246
  • 4.­251
  • 4.­259
  • 4.­273
  • 4.­322
  • 4.­359
  • 4.­392
  • 4.­399
  • 5.­6
  • 5.­31
  • 6.­15-16
  • 6.­19
  • 7.­4
  • 7.­30
  • 7.­45
  • 7.­57
  • 7.­86
  • 7.­103
  • 7.­122
  • 7.­161
  • 7.­176
  • 7.­196
  • 7.­222-223
  • 7.­228
  • 7.­257
  • 7.­268
  • 7.­292-293
  • 7.­306
  • 7.­323
  • 7.­349
  • 8.­3
  • 8.­12
  • 8.­25
  • 9.­9
  • 9.­22
  • 9.­44
  • 9.­66
  • 9.­72
  • 9.­79
  • 9.­87
  • 9.­127
  • 9.­133-135
  • 9.­141
  • 9.­144
  • 9.­146
  • 9.­164
  • 9.­175
  • 9.­181
  • 9.­196
  • 9.­203-205
  • 9.­231
  • 9.­243
  • 9.­257
  • 9.­261
  • 9.­263
  • 9.­270
  • 9.­274
  • 9.­285-286
  • 9.­293
  • 9.­299-300
  • 9.­303-304
  • 9.­308
  • 9.­312
  • 9.­332-333
  • 9.­340
  • 9.­354-355
  • 9.­359-361
  • 9.­368-370
  • 9.­372-373
  • 10.­30
  • 11.­9
  • 11.­19
  • 11.­27
  • 11.­37
  • 11.­99
  • 11.­205
  • 11.­233-236
  • 11.­240-242
  • 11.­252-257
  • 11.­262
  • 11.­265
  • 11.­269-276
  • 11.­278-279
  • 11.­281
  • 11.­285-287
  • 11.­295-297
  • 11.­301-305
  • 11.­307-309
  • 11.­316
  • 11.­326
  • 11.­328
  • 11.­331
  • g.­114
g.­191

Magadha

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 3 passages in the translation:

  • i.­2
  • 1.­4-5
g.­192

magical abilities

Wylie:
  • rdzu ’phrul
Tibetan:
  • རྫུ་འཕྲུལ།
Sanskrit:
  • ṛddhi AS

Also rendered here as “magical powers.”

Located in 28 passages in the translation:

  • i.­5
  • 2.­63
  • 4.­7
  • 4.­15
  • 4.­45
  • 4.­98
  • 4.­108
  • 4.­111-112
  • 4.­114
  • 4.­116
  • 4.­118
  • 4.­122
  • 7.­227
  • 7.­318
  • 9.­223
  • 9.­312
  • 9.­332
  • 10.­19-21
  • 10.­27
  • 10.­47
  • 11.­257
  • 11.­305
  • 11.­307
  • g.­104
  • g.­194
g.­193

magical powers

Wylie:
  • rdzu ’phrul
Tibetan:
  • རྫུ་འཕྲུལ།
Sanskrit:
  • ṛddhi AS

See “magical abilitites.”

Located in 6 passages in the translation:

  • 2.­76
  • 2.­79-80
  • 4.­104
  • 7.­199
  • g.­192
g.­194

magical technique

Wylie:
  • rdzu ’phrul gyi bya ba
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་བྱ་བ།
Sanskrit:
  • ṛddhividhi AS

See “magical abilities.”

Located in 1 passage in the translation:

  • 6.­13
g.­195

Mahācakravāḍa Mountains

Wylie:
  • khor yug chen po
Tibetan:
  • ཁོར་ཡུག་ཆེན་པོ།
Sanskrit:
  • mahācakravāḍa AS

Name of a mountain range in Buddhist cosmology.

Located in 3 passages in the translation:

  • 4.­68
  • 4.­115
  • n.­40
g.­196

Mahākāśyapa

Wylie:
  • ’od srung chen po
Tibetan:
  • འོད་སྲུང་ཆེན་པོ།
Sanskrit:
  • mahākāśyapa AS

One of the Buddha’s principal disciples, also known as Kāśyapa.

Located in 5 passages in the translation:

  • 2.­76-80
g.­197

Mahāmaudgalyāyana

Wylie:
  • maud gal gyi bu chen po
Tibetan:
  • མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Sanskrit:
  • mahā­maudgalyāyana AS

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra. He was renowned for his miraculous powers. His family clan was descended from Mudgala, hence his name Maudgalyā­yana, “the son of Mudgala’s descendants.” Respectfully referred to as Mahā­maudgalyā­yana, “Great Maudgalyāyana.”

Located in 8 passages in the translation:

  • 2.­75-77
  • 2.­79-80
  • 4.­108
  • 4.­111
  • 4.­114
g.­198

Mahāskandha

Wylie:
  • phung po chen po
Tibetan:
  • ཕུང་པོ་ཆེན་པོ།
Sanskrit:
  • mahāskandha AS

A buddha in the distant past.

Located in 13 passages in the translation:

  • i.­6
  • i.­11
  • 5.­2-3
  • 5.­31
  • 7.­219
  • 11.­233-236
  • g.­401
  • g.­402
  • g.­404
g.­199

Mahauṣadha

Wylie:
  • sman chen po
Tibetan:
  • སྨན་ཆེན་པོ།
Sanskrit:
  • mahauṣadha AS

A minister who was a past life of the Buddha Śākyamuni, his story is told as a jātaka story in the Mahosadhā or Mahāummaga Jātaka, story 546 of the Pali Jātaka collection.

Located in 1 passage in the translation:

  • 7.­210
g.­200

Mahāvīrya

Wylie:
  • brtson ’grus chen po
Tibetan:
  • བརྩོན་འགྲུས་ཆེན་པོ།
Sanskrit:
  • mahāvīrya AS

The name of the bodhisatva Śūradatta when he attains buddhahood in the future.

Located in 3 passages in the translation:

  • 9.­372-374
g.­201

Maheśvara

Wylie:
  • dbang phyug chen po
Tibetan:
  • དབང་ཕྱུག་ཆེན་པོ།
Sanskrit:
  • maheśvara AS

An epithet of Śiva.

Located in 3 passages in the translation:

  • i.­10
  • 9.­164
  • n.­146
g.­202

mahoraga

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

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 9 passages in the translation:

  • 1.­2
  • 2.­6
  • 2.­63
  • 7.­210-211
  • 7.­213
  • 9.­93
  • 10.­12
  • 11.­76
g.­203

Maitreya

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 5 passages in the translation:

  • 2.­20
  • 2.­27
  • 9.­30
  • 11.­312-313
g.­204

Mandara

Wylie:
  • mada ra
Tibetan:
  • མད་ར།
Sanskrit:
  • mandara

Mandara is a mountain that appears in various purāṇas describing the origin of amṛta, the drink of immortality. In these, Mount Mandara is used by the gods as a churning rod to churn the ocean of milk, whereby amṛta is produced.

Located in 2 passages in the translation:

  • 7.­109
  • n.­75
g.­205

mandārava

Wylie:
  • man dA ra
  • man dA ra ba
Tibetan:
  • མན་དཱ་ར།
  • མན་དཱ་ར་བ།
Sanskrit:
  • mandārava AS

Definition from the 84000 Glossary of Terms:

One of the five trees of Indra’s paradise, its heavenly flowers often rain down in salutation of the buddhas and bodhisattvas and are said to be very bright and aromatic, gladdening the hearts of those who see them. In our world, it is a tree native to India, Erythrina indica or Erythrina variegata, commonly known as the Indian coral tree, mandarava tree, flame tree, and tiger’s claw. In the early spring, before its leaves grow, the tree is fully covered in large flowers, which are rich in nectar and attract many birds. Although the most widespread coral tree has red crimson flowers, the color of the blossoms is not usually mentioned in the sūtras themselves, and it may refer to some other kinds, like the rarer Erythrina indica alba, which boasts white flowers.

Located in 3 passages in the translation:

  • 2.­6
  • 11.­273
  • 11.­306
g.­206

Mañjuśrī

Wylie:
  • ’jam pa’i dbyangs
Tibetan:
  • འཇམ་པའི་དབྱངས།
Sanskrit:
  • mañjuśrī AS

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 2 passages in the translation:

  • 1.­1
  • n.­6
g.­207

Mañjusvara

Wylie:
  • dbyangs ’jam
Tibetan:
  • དབྱངས་འཇམ།
Sanskrit:
  • mañjusvara AS

The name of five hundred musician followers of the merchant Naradatta when they attain buddhahood in the distant future.

Located in 1 passage in the translation:

  • 11.­311
g.­208

Māra

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 70 passages in the translation:

  • 1.­3
  • 1.­184
  • 2.­76
  • 3.­2
  • 3.­12
  • 3.­14
  • 4.­81
  • 4.­97
  • 4.­124
  • 4.­145
  • 4.­159
  • 4.­171
  • 4.­281
  • 4.­320
  • 4.­377
  • 4.­381
  • 4.­393
  • 4.­423
  • 5.­2
  • 5.­7
  • 5.­12
  • 7.­101
  • 7.­114
  • 7.­260
  • 7.­278
  • 7.­309
  • 7.­313
  • 7.­341
  • 7.­375
  • 8.­21-22
  • 8.­28
  • 8.­51-52
  • 8.­61
  • 9.­1
  • 9.­7
  • 9.­12
  • 9.­14-15
  • 9.­20-21
  • 9.­29
  • 9.­32
  • 9.­38-39
  • 9.­43
  • 9.­45
  • 9.­55
  • 9.­58
  • 9.­68
  • 9.­76
  • 9.­272
  • 10.­20
  • 10.­23-24
  • 10.­26
  • 10.­35
  • 11.­55
  • 11.­119
  • 11.­134
  • 11.­176
  • 11.­182
  • 11.­197
  • 11.­203
  • n.­97
  • n.­101
  • g.­89
  • g.­114
  • g.­294
g.­209

mārakāyika

Wylie:
  • bdud kyi ris
Tibetan:
  • བདུད་ཀྱི་རིས།
Sanskrit:
  • mārakāyika AS

Definition from the 84000 Glossary of Terms:

The deities ruled over by Māra. The term can also refer to the devas in his paradise, which is sometimes identified with Paranirmitavaśavartin, the highest paradise in the realm of desire. This is distinct from the four personifications of obstacles to awakening, also known as the four māras (devaputramāra, mṛtyumāra, skandhamāra, and kleśamāra).

Located in 2 passages in the translation:

  • 4.­116
  • 9.­272
g.­210

materialist

Wylie:
  • ’jig rten rgyang phan
Tibetan:
  • འཇིག་རྟེན་རྒྱང་ཕན།
Sanskrit:
  • lokāyata AS

Followers of the materialist philosophy expounded by Cārvāka.

Located in 6 passages in the translation:

  • 1.­187
  • 9.­42
  • 9.­71
  • 11.­106
  • 11.­258-259
g.­211

Maudgalyāyana

Wylie:
  • maud gal gyi bu
Tibetan:
  • མཽད་གལ་གྱི་བུ།
Sanskrit:
  • maudgalyāyana AS

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra. He was renowned for his miraculous powers. His family clan was descended from Mudgala, hence his name Maudgalyā­yana, “the son of Mudgala’s descendants.” Respectfully referred to as Mahā­maudgalyā­yana, “Great Maudgalyāyana.”

Located in 3 passages in the translation:

  • 2.­75
  • 4.­112
  • 4.­118
g.­212

Māyā

Wylie:
  • sgyu ’phrul
Tibetan:
  • སྒྱུ་འཕྲུལ།
Sanskrit:
  • māyā AS

The mother of the Buddha Śākyamuni.

Located in 1 passage in the translation:

  • 9.­164
g.­213

meditation

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

Definition from the 84000 Glossary of Terms:

Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.

Located in 55 passages in the translation:

  • 3.­12
  • 3.­17
  • 3.­28
  • 4.­23
  • 4.­81
  • 4.­191
  • 4.­208
  • 4.­217
  • 4.­239
  • 4.­383
  • 5.­21
  • 5.­28
  • 5.­31
  • 6.­1
  • 7.­117
  • 7.­129
  • 7.­168
  • 7.­255
  • 7.­335
  • 7.­344
  • 7.­374
  • 9.­173
  • 10.­1
  • 10.­5-6
  • 10.­10
  • 10.­15
  • 10.­18
  • 10.­22-23
  • 10.­25-29
  • 10.­31
  • 10.­48
  • 10.­51-52
  • 11.­3
  • 11.­55
  • 11.­80
  • 11.­114
  • 11.­119
  • 11.­156
  • 11.­179
  • 11.­182-183
  • 11.­189
  • 11.­197
  • 11.­228
  • g.­49
  • g.­97
  • g.­261
  • g.­313
g.­214

meditative concentration

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

Definition from the 84000 Glossary of Terms:

Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.

Located in 4 passages in the translation:

  • 4.­417
  • 7.­344
  • 9.­15
  • 10.­22
g.­215

meditative state

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

Definition from the 84000 Glossary of Terms:

Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.

Located in 19 passages in the translation:

  • 4.­124
  • 4.­227
  • 4.­240
  • 10.­1-5
  • 10.­27
  • 11.­83
  • 11.­156
  • 11.­179
  • g.­43
  • g.­44
  • g.­45
  • g.­135
  • g.­139
  • g.­140
  • g.­356
g.­216

Megha

Wylie:
  • sprin
Tibetan:
  • སྤྲིན།
Sanskrit:
  • megha AS

A young brahmin during the time of the Buddha Dīpaṅkara, he was past life of the Buddha Śākyamuni in which he received his prophecy of awakening.

Located in 19 passages in the translation:

  • s.­1
  • i.­11
  • 11.­259-261
  • 11.­263-265
  • 11.­269-276
  • 11.­278-279
  • g.­337
g.­217

mendicant

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

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).

In this text:

Also rendered here as “monk.”

Located in 73 passages in the translation:

  • 1.­2
  • 1.­5
  • 1.­181
  • 1.­208-209
  • 1.­211
  • 2.­4-5
  • 2.­36
  • 2.­75
  • 4.­83
  • 4.­87
  • 4.­108-109
  • 4.­111
  • 4.­395
  • 6.­15
  • 7.­294
  • 7.­322
  • 8.­26
  • 9.­21
  • 9.­32-39
  • 9.­41-43
  • 9.­56
  • 9.­78-79
  • 9.­81
  • 9.­84
  • 9.­135
  • 9.­144-147
  • 9.­149-150
  • 9.­198-199
  • 9.­203
  • 9.­207
  • 9.­219
  • 9.­221
  • 9.­261
  • 9.­285
  • 9.­302
  • 9.­304
  • 9.­356-357
  • 9.­360
  • 9.­365
  • 9.­367
  • 9.­372
  • 11.­207
  • 11.­275
  • 11.­302
  • 11.­306
  • 11.­331
  • n.­23
  • g.­14
  • g.­169
  • g.­229
  • g.­239
  • g.­330
  • g.­334
  • g.­414
g.­218

mental conditioning

Wylie:
  • ’du byed
Tibetan:
  • འདུ་བྱེད།
Sanskrit:
  • saṃskāra AS

The reactive patterns of the mind.

Located in 32 passages in the translation:

  • 1.­138
  • 1.­141
  • 1.­152-153
  • 1.­156
  • 1.­164
  • 1.­166
  • 1.­198-200
  • 3.­18
  • 3.­20
  • 3.­26-27
  • 4.­16
  • 4.­49
  • 4.­224
  • 4.­232
  • 4.­350
  • 4.­353
  • 7.­288
  • 7.­339
  • 7.­344
  • 9.­344
  • 11.­49
  • 11.­55
  • 11.­57
  • 11.­88
  • 11.­183-184
  • 11.­283
  • g.­100
g.­219

mental construction

Wylie:
  • yongs su rtog pa
Tibetan:
  • ཡོངས་སུ་རྟོག་པ།
Sanskrit:
  • parikalpa AS

Located in 13 passages in the translation:

  • 1.­169
  • 1.­171
  • 1.­191
  • 4.­16
  • 4.­52
  • 4.­61
  • 4.­99
  • 4.­104-105
  • 4.­173
  • 4.­224
  • 4.­385
  • 10.­50
g.­220

methods for bringing people together

Wylie:
  • bsdu ba’i dngos po
Tibetan:
  • བསྡུ་བའི་དངོས་པོ།
Sanskrit:
  • saṃgrahavastu AS

See “four methods for bringing people together.”

Located in 9 passages in the translation:

  • 5.­4
  • 7.­253
  • 7.­374
  • 11.­2-3
  • 11.­190
  • 11.­218
  • 11.­231-232
g.­221

mind of awakening

Wylie:
  • byang chub sems
Tibetan:
  • བྱང་ཆུབ་སེམས།
Sanskrit:
  • bodhicitta AS

Definition from the 84000 Glossary of Terms:

In the general Mahāyāna teachings the mind of awakening (bodhicitta) is the intention to attain the complete awakening of a perfect buddha for the sake of all beings. On the level of absolute truth, the mind of awakening is the realization of the awakened state itself.

Located in 28 passages in the translation:

  • s.­1
  • i.­4
  • 3.­10
  • 3.­12
  • 3.­14
  • 5.­8
  • 7.­79
  • 7.­106
  • 7.­154-159
  • 7.­205
  • 7.­211
  • 9.­154
  • 9.­167
  • 9.­172
  • 10.­18
  • 11.­102
  • 11.­110
  • 11.­129
  • 11.­199-200
  • 11.­229
  • 11.­287
  • 11.­289
g.­222

mindfulness

Wylie:
  • dran pa
Tibetan:
  • དྲན་པ།
Sanskrit:
  • smṛti AS

Definition from the 84000 Glossary of Terms:

This is the faculty that enables the mind to maintain its attention on a referent object, counteracting the arising of forgetfulness, which is a great obstacle to meditative stability. The root smṛ may mean “to recollect” but also simply “to think of.” Broadly speaking, smṛti, commonly translated as “mindfulness,” means to bring something to mind, not necessarily something experienced in a distant past but also something that is experienced in the present, such as the position of one’s body or the breath.

Together with alertness (samprajāna, shes bzhin), it is one of the two indispensable factors for the development of calm abiding (śamatha, zhi gnas).

In this text:

See also “four foundations of mindfulness.”

Located in 58 passages in the translation:

  • 1.­69
  • 1.­73
  • 1.­131
  • 4.­189
  • 4.­199
  • 4.­299
  • 4.­310-311
  • 4.­313-314
  • 5.­21
  • 7.­157
  • 9.­173
  • 9.­365-367
  • 10.­3-4
  • 10.­9
  • 10.­16
  • 10.­23
  • 10.­26
  • 11.­2-3
  • 11.­33-34
  • 11.­72
  • 11.­80
  • 11.­110
  • 11.­121-122
  • 11.­124-125
  • 11.­128-134
  • 11.­136-137
  • 11.­145
  • 11.­152
  • 11.­167
  • 11.­170-171
  • 11.­175
  • 11.­178
  • 11.­201
  • 11.­209
  • g.­75
  • g.­91
  • g.­94
  • g.­98
  • g.­108
  • g.­248
  • g.­354
g.­223

minor mark

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

See “eighty minor marks.”

Located in 4 passages in the translation:

  • 4.­392
  • 5.­7
  • 5.­22
  • 8.­55
g.­224

miracle

Wylie:
  • cho ’phrul
Tibetan:
  • ཆོ་འཕྲུལ།
Sanskrit:
  • pratihārya AS

Located in 3 passages in the translation:

  • 1.­36
  • 2.­53
  • 11.­305
g.­225

miraculous abilities

Wylie:
  • cho ’phrul
Tibetan:
  • ཆོ་འཕྲུལ།
Sanskrit:
  • pratihārya AS

Located in 5 passages in the translation:

  • 2.­63
  • 4.­112-114
  • 4.­116
g.­226

miraculous display

Wylie:
  • cho ’phrul
Tibetan:
  • ཆོ་འཕྲུལ།
Sanskrit:
  • pratihārya AS

Located in 2 passages in the translation:

  • i.­3
  • 1.­34
g.­227

misfortune

Wylie:
  • ngan ’gro
Tibetan:
  • ངན་འགྲོ།
Sanskrit:
  • durgati AS

Rebirth in the three lower realms of hell beings, pretas, and animals.

Located in 10 passages in the translation:

  • 1.­178
  • 5.­7
  • 7.­74
  • 7.­206
  • 7.­231
  • 7.­305
  • 7.­336
  • 8.­13
  • 10.­8
  • 10.­12
g.­228

monastic code

Wylie:
  • so sor thar pa
Tibetan:
  • སོ་སོར་ཐར་པ།
Sanskrit:
  • prātimokṣa AS

The systematic presentation of the ethical mode of conduct regulating the life of a monastic.

Located in 1 passage in the translation:

  • 1.­166
g.­229

monk

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

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).

In this text:

Also rendered here as “mendicant.”

Located in 13 passages in the translation:

  • 1.­2
  • 1.­8
  • 1.­13
  • 1.­52
  • 4.­30
  • 7.­214
  • 9.­30
  • 9.­177
  • 9.­185
  • n.­12
  • g.­85
  • g.­105
  • g.­217
g.­230

morality

Wylie:
  • tshul khrims
Tibetan:
  • ཚུལ་ཁྲིམས།
Sanskrit:
  • śīla AS

Definition from the 84000 Glossary of Terms:

Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”

Located in 126 passages in the translation:

  • i.­5
  • i.­12
  • 1.­183
  • 1.­185
  • 2.­30
  • 2.­42
  • 3.­12-13
  • 3.­16-17
  • 3.­28
  • 4.­1
  • 4.­7
  • 4.­14-15
  • 4.­22
  • 4.­30
  • 4.­42
  • 4.­64
  • 4.­80-83
  • 4.­85-86
  • 4.­101-102
  • 4.­104
  • 4.­106
  • 4.­191
  • 4.­237
  • 4.­312
  • 4.­317
  • 4.­355
  • 4.­384-385
  • 4.­393
  • 5.­7
  • 5.­21
  • 5.­28
  • 5.­31
  • 6.­1
  • 6.­4
  • 6.­7
  • 6.­9
  • 7.­1
  • 7.­3
  • 7.­6
  • 7.­8-16
  • 7.­19-20
  • 7.­101
  • 7.­168
  • 7.­174
  • 7.­179
  • 7.­188
  • 7.­204
  • 7.­210
  • 7.­212-213
  • 7.­217
  • 7.­250-256
  • 7.­258
  • 7.­262
  • 7.­264
  • 7.­274
  • 7.­276
  • 7.­278
  • 7.­282
  • 7.­285
  • 7.­332-333
  • 7.­335
  • 7.­340
  • 7.­372-376
  • 8.­24
  • 9.­5
  • 9.­8
  • 9.­13
  • 9.­15
  • 9.­30
  • 9.­91
  • 9.­173
  • 9.­177
  • 9.­185
  • 10.­9
  • 10.­15-16
  • 10.­22
  • 10.­26
  • 11.­3
  • 11.­55
  • 11.­80
  • 11.­102-103
  • 11.­119
  • 11.­130
  • 11.­147
  • 11.­163
  • 11.­182
  • 11.­189
  • 11.­197
  • 11.­228
  • 11.­322
  • g.­97
  • g.­261
  • g.­307
  • g.­313
g.­231

Mount Gandhamādana

Wylie:
  • ri spos kyi ngad ldang
Tibetan:
  • རི་སྤོས་ཀྱི་ངད་ལྡང་།
Sanskrit:
  • gandhamādana AS

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 west Tibet.

Located in 1 passage in the translation:

  • 4.­68
g.­232

Mount Himavat

Wylie:
  • kha ba can
  • gangs ri
Tibetan:
  • ཁ་བ་ཅན།
  • གངས་རི།
Sanskrit:
  • himavat AS

Name of mountain; one of ten kings of mountains.

Located in 5 passages in the translation:

  • 2.­76
  • 4.­68
  • 9.­350
  • 11.­258
  • g.­398
g.­233

Mount Īśādhāra

Wylie:
  • ri gnya’ shing ’dzin
Tibetan:
  • རི་གཉའ་ཤིང་འཛིན།
Sanskrit:
  • īśādhāra AS

One of seven golden mountains enumerated in Abhidharma cosmology.

Located in 1 passage in the translation:

  • 4.­68
g.­234

Mount Mahāmucilinda

Wylie:
  • ri btang bzung chen po
Tibetan:
  • རི་བཏང་བཟུང་ཆེན་པོ།
Sanskrit:
  • mahāmucilinda AS

One of ten “kings of mountains” according to Abhidharma cosmology.

Located in 1 passage in the translation:

  • 4.­68
g.­235

Mount Meru

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

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 9 passages in the translation:

  • 1.­14
  • 9.­5
  • 9.­326
  • 10.­34
  • 10.­37
  • 10.­39
  • 11.­290
  • g.­151
  • g.­335
g.­236

Mount Mucilinda

Wylie:
  • ri btang bzung
Tibetan:
  • རི་བཏང་བཟུང་།
Sanskrit:
  • mucilinda AS

One of ten “kings of mountains” according to Abhidharma cosmology.

Located in 1 passage in the translation:

  • 4.­68
g.­237

nāga

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

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 25 passages in the translation:

  • 1.­2
  • 2.­6
  • 2.­57
  • 2.­61
  • 2.­69
  • 2.­72
  • 3.­9
  • 7.­202
  • 7.­210-211
  • 7.­213
  • 7.­237
  • 7.­261
  • 7.­311
  • 9.­93
  • 9.­113
  • 9.­156
  • 9.­223
  • 9.­240
  • 9.­314
  • 10.­9
  • 10.­12
  • 10.­38
  • 11.­76
  • g.­370
g.­238

name and form

Wylie:
  • ming dang gzugs
Tibetan:
  • མིང་དང་གཟུགས།
Sanskrit:
  • nāmarūpa AS

The psychophysical elements of a sentient being.

Located in 6 passages in the translation:

  • 1.­141
  • 1.­150-151
  • 3.­18
  • 4.­224
  • 11.­183
g.­239

Nandaka

Wylie:
  • dga’ byed
Tibetan:
  • དགའ་བྱེད།
Sanskrit:
  • nandaka AS

One of six wicked mendicants in the distant past, during the time of the Buddha Vipaśyin.

Located in 1 passage in the translation:

  • 9.­78
g.­240

Naradatta

Wylie:
  • mis byin
Tibetan:
  • མིས་བྱིན།
Sanskrit:
  • naradatta AS

A merchant in the assembly of the Buddha Śākyamuni.

Located in 17 passages in the translation:

  • 11.­285-286
  • 11.­288
  • 11.­295-297
  • 11.­301-303
  • 11.­305-307
  • 11.­309-311
  • g.­207
  • g.­293
g.­241

Nārāyaṇa

Wylie:
  • sred med kyi bu
  • sred med bu
Tibetan:
  • སྲེད་མེད་ཀྱི་བུ།
  • སྲེད་མེད་བུ།
Sanskrit:
  • nārāyaṇa AS

The primeval man; an epithet of Viṣṇu.

Located in 2 passages in the translation:

  • 1.­27
  • 10.­20
g.­242

nectar

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

The nectar of the gods that confers immortality.

Located in 5 passages in the translation:

  • 1.­97
  • 1.­107
  • 7.­275
  • 9.­128
  • 9.­241
g.­243

nine abodes of sentient beings

Wylie:
  • sems can gyi gnas dgu
Tibetan:
  • སེམས་ཅན་གྱི་གནས་དགུ
Sanskrit:
  • navasatvāvāsa AS

The dung dkar tshig mdzod chen mo lists the nine as (1) among those with different (tha dad) bodies and perceptions, such as humans and some gods, (2) among those with different bodies and a single perception, such as the Brahmakāyika gods, (3) among those with a single body and different perceptions, such as the Ābhāsvara gods, (4) among those with a single body and a single perception, such as the Śubhakṛtsna gods, and (5) among beings in Asaṃjñisattva, (6) in the abode of limitless space, (7) in the abode of limitless consciousness, (8) in the abode of nothing whatsoever, and (9) in the abode of neither perception nor nonperception.

Located in 1 passage in the translation:

  • 11.­127
g.­244

nine malicious intentions

Wylie:
  • mnar sems dgu
Tibetan:
  • མནར་སེམས་དགུ
Sanskrit:
  • navāghatana AS

See “nine types of harmful acts.”

Located in 1 passage in the translation:

  • 4.­332
g.­245

nine successive states of absorption

Wylie:
  • mthar gyis gnas pa’i snyoms par ’jug pa dgu
Tibetan:
  • མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ
Sanskrit:
  • navānupūrva­samāpatti AS

Nine meditative absorptions in a series: four in the form realm, four in the formless realms, and finally the absorption of cessation.

Located in 2 passages in the translation:

  • 10.­28
  • g.­328
g.­246

nine types of harmful acts

Wylie:
  • gnod pa dgu’i dngos po
Tibetan:
  • གནོད་པ་དགུའི་དངོས་པོ།
Sanskrit:
  • navāghātavastu AS

Thinking “I have been treated unjustly” and giving rise to animosity, thinking “I am being treated unjustly” and giving rise to animosity, thinking “I will be treated unjustly” and giving rise to animosity, thinking “my dear ones have been, are being, or will be treated unjustly” and giving rise to animosity, and thinking “my enemy has gained, is gaining, or will gain an advantage” and giving rise to animosity.

Located in 2 passages in the translation:

  • 7.­101
  • g.­244
g.­247

nirvāṇa

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

Definition from the 84000 Glossary of Terms:

In Sanskrit, the term nirvāṇa literally means “extinguishment” and the Tibetan mya ngan las ’das pa literally means “gone beyond sorrow.” As a general term, it refers to the cessation of all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence, as well as to the state in which all such rebirth and suffering has permanently ceased.

More specifically, three main types of nirvāṇa are identified. (1) The first type of nirvāṇa, called nirvāṇa with remainder (sopadhiśeṣanirvāṇa), is the state in which arhats or buddhas have attained awakening but are still dependent on the conditioned aggregates until their lifespan is exhausted. (2) At the end of life, given that there are no more causes for rebirth, these aggregates cease and no new aggregates arise. What occurs then is called nirvāṇa without remainder ( anupadhiśeṣanirvāṇa), which refers to the unconditioned element (dhātu) of nirvāṇa in which there is no remainder of the aggregates. (3) The Mahāyāna teachings distinguish the final nirvāṇa of buddhas from that of arhats, the nirvāṇa of arhats not being considered ultimate. The buddhas attain what is called nonabiding nirvāṇa (apratiṣṭhitanirvāṇa), which transcends the extremes of saṃsāra and nirvāṇa, i.e., existence and peace. This is the nirvāṇa that is the goal of the Mahāyāna path.

Located in 89 passages in the translation:

  • 1.­90
  • 1.­140
  • 1.­157
  • 1.­160
  • 1.­167-171
  • 3.­28
  • 3.­31-32
  • 4.­38
  • 4.­85
  • 4.­99
  • 4.­103
  • 4.­137
  • 4.­173
  • 4.­184
  • 4.­257
  • 4.­263
  • 4.­268
  • 4.­284
  • 4.­315
  • 4.­325
  • 4.­348
  • 4.­357
  • 4.­389
  • 5.­7
  • 5.­15
  • 5.­19
  • 6.­10
  • 6.­14
  • 6.­16
  • 6.­31
  • 7.­136
  • 7.­139
  • 7.­147
  • 7.­229
  • 7.­286-287
  • 7.­294
  • 7.­302
  • 7.­305
  • 7.­325
  • 7.­329-331
  • 7.­335
  • 7.­340
  • 8.­19
  • 8.­23
  • 8.­35
  • 8.­55
  • 8.­57-58
  • 9.­7-8
  • 9.­14
  • 9.­58
  • 9.­67-68
  • 9.­171
  • 9.­332
  • 9.­334
  • 11.­3
  • 11.­22
  • 11.­24
  • 11.­38
  • 11.­40
  • 11.­48
  • 11.­53
  • 11.­55
  • 11.­60
  • 11.­74
  • 11.­83
  • 11.­96
  • 11.­146
  • 11.­151-152
  • 11.­183
  • 11.­203
  • 11.­315
  • 11.­318-319
  • 11.­321
  • 11.­325
  • 11.­329
  • g.­154
g.­248

noble eightfold path

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

Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. See also 11.­145.

Located in 4 passages in the translation:

  • 4.­314
  • g.­82
  • g.­250
  • g.­365
g.­249

noble one

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

Definition from the 84000 Glossary of Terms:

The Sanskrit ārya has the general meaning of a noble person, one of a higher class or caste. In Buddhist literature, depending on the context, it often means specifically one who has gained the realization of the path and is superior for that reason. In particular, it applies to stream enterers, once-returners, non-returners, and worthy ones (arhats) and is also used as an epithet of bodhisattvas. In the five-path system, it refers to someone who has achieved at least the path of seeing (darśanamārga).

Located in 27 passages in the translation:

  • 3.­15
  • 4.­256
  • 4.­283
  • 4.­288
  • 4.­345
  • 4.­365
  • 7.­16
  • 7.­22
  • 7.­253
  • 7.­340
  • 7.­374
  • 9.­292
  • 10.­3
  • 10.­8
  • 10.­10
  • 10.­12-13
  • 11.­2
  • 11.­36
  • 11.­64
  • 11.­80
  • 11.­102
  • 11.­132
  • 11.­150
  • 11.­182
  • 11.­195
  • 11.­210
g.­250

noble path

Wylie:
  • ’phags pa’i lam
Tibetan:
  • འཕགས་པའི་ལམ།
Sanskrit:
  • āryapatha AS
  • āryamārga AS

See “noble eightfold path.”

Located in 14 passages in the translation:

  • i.­8
  • 1.­202
  • 4.­136
  • 5.­7
  • 7.­70
  • 7.­335
  • 9.­8
  • 9.­15
  • 9.­130
  • 10.­9
  • 11.­41
  • 11.­143
  • 11.­151-152
g.­251

non-returner

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

Definition from the 84000 Glossary of Terms:

The third of the four attainments of śrāvakas, this term refers to a person who will no longer take rebirth in the desire realm (kāmadhātu), but either be reborn in the Pure Abodes (śuddhāvāsa) or reach the state of an arhat in their current lifetime. (Provisional 84000 definition. New definition forthcoming.)

Located in 4 passages in the translation:

  • 4.­137
  • 9.­170
  • 9.­304
  • 11.­99
g.­252

nonhuman

Wylie:
  • mi ma yin
Tibetan:
  • མི་མ་ཡིན།
Sanskrit:
  • amanuṣya AS

A spirit.

Located in 14 passages in the translation:

  • s.­1
  • 2.­6
  • 2.­63
  • 3.­9
  • 7.­210-211
  • 7.­213
  • 9.­93
  • 9.­113
  • 9.­314
  • 10.­12
  • 11.­76
  • 11.­295
  • n.­21
g.­253

nun

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

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 6 passages in the translation:

  • 1.­2
  • 4.­30
  • 9.­30
  • 9.­177
  • 9.­185
  • g.­105
g.­254

once-returner

Wylie:
  • lan cig phyir ’ong ba
Tibetan:
  • ལན་ཅིག་ཕྱིར་འོང་བ།
Sanskrit:
  • sakṛdāgāmin AS

Definition from the 84000 Glossary of Terms:

One who has achieved the second of the four levels of attainment on the śrāvaka path and who will attain liberation after only one more birth. (Provisional 84000 definition. New definition forthcoming.)

Located in 4 passages in the translation:

  • 4.­137
  • 9.­170
  • 9.­304
  • 11.­99
g.­255

one who has performed any of the acts with immediate results

Wylie:
  • mtshams med pa byed pa
Tibetan:
  • མཚམས་མེད་པ་བྱེད་པ།
Sanskrit:
  • ānantaryakārin AS

The acts with immediate results are the five extremely negative actions that result, at the time of one’s death, in immediate rebirth in the hells without the experience of the intermediate state. They are killing an arhat, killing one’s mother, killing one’s father, creating a schism in the Saṅgha, and maliciously drawing blood from a tathāgata’s body.

Located in 1 passage in the translation:

  • 4.­137
g.­256

Padmāvatī

Wylie:
  • pad ma can
Tibetan:
  • པད་མ་ཅན།
Sanskrit:
  • padmāvatī AS

The capital city of King Jitaśatru during the time of the Buddha Dīpaṅkara.

Located in 5 passages in the translation:

  • 11.­243
  • 11.­256-257
  • 11.­261-262
g.­257

Padmottara

Wylie:
  • pad ma’i bla ma
Tibetan:
  • པད་མའི་བླ་མ།
Sanskrit:
  • padmottara AS

A buddha in the distant past.

Located in 7 passages in the translation:

  • 9.­354-355
  • 9.­359-361
  • 9.­368
  • g.­67
g.­258

patient acceptance

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • kṣānti AS

Definition from the 84000 Glossary of Terms:

A term meaning acceptance, forbearance, or patience. As the third of the six perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer to the ways one becomes “receptive” to the nature of Dharma, and it can be an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn nature, or nonproduction, of dharmas.”

Located in 39 passages in the translation:

  • 4.­22
  • 4.­42
  • 4.­101
  • 4.­128
  • 4.­137
  • 4.­191
  • 5.­7-8
  • 5.­21
  • 5.­28
  • 5.­31
  • 6.­1
  • 7.­116
  • 7.­374
  • 8.­1
  • 8.­20
  • 8.­54-55
  • 8.­57-59
  • 8.­61-62
  • 10.­15-16
  • 10.­22
  • 11.­3
  • 11.­80
  • 11.­83
  • 11.­112
  • 11.­119
  • 11.­182
  • 11.­189
  • 11.­197
  • 11.­228
  • 11.­283
  • g.­97
  • g.­261
  • g.­313
g.­259

patient acceptance of nonarising

Wylie:
  • mi skye ba la bzod pa
Tibetan:
  • མི་སྐྱེ་བ་ལ་བཟོད་པ།
Sanskrit:
  • anutpatti­kṣānti AS
  • anutpattika­kṣānti AS

Definition from the 84000 Glossary of Terms:

The bodhisattvas’ realization that all phenomena are unproduced and empty. It sustains them on the difficult path of benefiting all beings so that they do not succumb to the goal of personal liberation. Different sources link this realization to the first or eighth bodhisattva level (bhūmi).

Located in 2 passages in the translation:

  • 4.­137
  • 8.­60
g.­260

perfect in wisdom and conduct

Wylie:
  • rig pa dang zhabs su ldan pa
Tibetan:
  • རིག་པ་དང་ཞབས་སུ་ལྡན་པ།
Sanskrit:
  • vidyācaraṇa­sampanna AS

An epithet of a buddha.

Located in 13 passages in the translation:

  • 1.­3
  • 1.­5
  • 5.­2
  • 6.­15-16
  • 7.­290
  • 7.­322
  • 9.­77
  • 9.­201
  • 9.­282
  • 9.­284
  • 9.­300
  • 9.­312
g.­261

perfection

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

The trainings of the bodhisatva path. The five perfections are generosity (dāna), morality (śīla), patient acceptance (kṣānti), vigor (vīrya), meditation (dhyāna). When listed as six, wisdom (prajñā) is included.

Located in 72 passages in the translation:

  • i.­9
  • 4.­21-22
  • 4.­65
  • 4.­67
  • 4.­81-83
  • 4.­85-87
  • 4.­98
  • 4.­112-114
  • 4.­161
  • 5.­4
  • 5.­23
  • 5.­31
  • 6.­1-2
  • 6.­33-34
  • 7.­1
  • 7.­116-117
  • 7.­155
  • 7.­301
  • 7.­344
  • 7.­374-376
  • 8.­1
  • 8.­62
  • 9.­1
  • 9.­301
  • 9.­305-306
  • 9.­333
  • 9.­339
  • 9.­349
  • 9.­352-353
  • 9.­362
  • 9.­374-376
  • 10.­1
  • 10.­6
  • 10.­18
  • 10.­22-23
  • 10.­28-29
  • 10.­48
  • 10.­51-52
  • 11.­2
  • 11.­102
  • 11.­117
  • 11.­153
  • 11.­157
  • 11.­182
  • 11.­189
  • 11.­195
  • 11.­197-198
  • 11.­228
  • 11.­232
  • 11.­327
  • g.­112
  • g.­127
g.­262

perfection of wisdom

Wylie:
  • shes rab kyi pha rol tu phyin pa
Tibetan:
  • ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • prajñā­pāramitā

Definition from the 84000 Glossary of Terms:

The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is often personified as a female deity, worshiped as the “Mother of All Buddhas” (sarva­jina­mātā).

Located in 43 passages in the translation:

  • i.­10
  • 4.­65
  • 4.­67
  • 5.­31
  • 6.­1
  • 7.­374
  • 11.­1
  • 11.­3-4
  • 11.­17-18
  • 11.­25-26
  • 11.­35-36
  • 11.­47-48
  • 11.­52-56
  • 11.­58
  • 11.­61
  • 11.­70
  • 11.­81
  • 11.­86-87
  • 11.­101
  • 11.­120
  • 11.­135
  • 11.­144
  • 11.­161
  • 11.­166
  • 11.­174
  • 11.­181-182
  • 11.­186
  • 11.­189
  • 11.­193-194
  • 11.­217
  • 11.­228
g.­263

phenomenon

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

Definition from the 84000 Glossary of Terms:

One of the meanings of the Skt. term dharma. This applies to “phenomena” or “things” in general, and, more specifically, “mental phenomena” which are the object of the mental faculty (manas, yid).

Located in 190 passages in the translation:

  • i.­8
  • i.­11
  • 1.­61-62
  • 1.­130
  • 1.­140
  • 1.­153
  • 1.­157
  • 1.­160-161
  • 1.­164
  • 1.­169
  • 1.­171
  • 1.­176-177
  • 1.­190-193
  • 1.­196-197
  • 1.­200
  • 1.­205
  • 1.­207
  • 3.­2
  • 3.­14
  • 3.­19-20
  • 3.­23
  • 3.­31-32
  • 4.­12
  • 4.­15-16
  • 4.­23
  • 4.­44
  • 4.­51
  • 4.­53
  • 4.­99
  • 4.­173
  • 4.­237
  • 4.­249
  • 4.­268
  • 4.­274-276
  • 4.­284-285
  • 4.­288
  • 4.­292-302
  • 4.­310
  • 4.­313
  • 4.­318
  • 4.­342
  • 4.­344-345
  • 4.­347
  • 4.­349-355
  • 4.­357
  • 4.­364
  • 4.­375
  • 4.­382
  • 4.­384
  • 4.­389-390
  • 4.­394-395
  • 4.­397
  • 4.­409
  • 4.­418
  • 5.­8
  • 5.­27
  • 5.­29
  • 7.­3
  • 7.­16
  • 7.­185-186
  • 7.­218
  • 7.­256
  • 7.­287
  • 7.­344
  • 7.­351
  • 7.­366-372
  • 8.­57
  • 9.­82-83
  • 9.­173
  • 9.­333
  • 9.­339
  • 9.­342-343
  • 10.­10
  • 10.­13
  • 10.­16
  • 10.­18
  • 10.­20
  • 10.­22-26
  • 10.­33
  • 10.­49
  • 11.­3-8
  • 11.­10-13
  • 11.­18
  • 11.­26
  • 11.­36
  • 11.­44-48
  • 11.­51-53
  • 11.­55-56
  • 11.­59-61
  • 11.­64
  • 11.­71-75
  • 11.­83
  • 11.­92
  • 11.­101
  • 11.­121
  • 11.­126
  • 11.­130
  • 11.­132-134
  • 11.­137
  • 11.­142-143
  • 11.­153
  • 11.­157-158
  • 11.­164
  • 11.­168
  • 11.­183
  • 11.­185
  • 11.­187
  • 11.­193
  • 11.­197
  • 11.­203
  • 11.­224
  • 11.­282-283
  • n.­134
  • g.­16
  • g.­62
  • g.­108
  • g.­112
  • g.­262
  • g.­283
g.­264

piśāca

Wylie:
  • sha za
Tibetan:
  • ཤ་ཟ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that, like several other classes of nonhuman beings, take spontaneous birth. Ranking below rākṣasas, they are less powerful and more akin to pretas. They are said to dwell in impure and perilous places, where they feed on impure things, including flesh. This could account for the name piśāca, which possibly derives from √piś, to carve or chop meat, as reflected also in the Tibetan sha za, “meat eater.” They are often described as having an unpleasant appearance, and at times they appear with animal bodies. Some possess the ability to enter the dead bodies of humans, thereby becoming so-called vetāla, to touch whom is fatal.

Located in 1 passage in the translation:

  • 9.­93
g.­265

powers

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala AS

See “five powers.”

Located in 28 passages in the translation:

  • 2.­15
  • 4.­124
  • 4.­280
  • 5.­21
  • 6.­15-16
  • 7.­136
  • 7.­157
  • 7.­159
  • 7.­223
  • 8.­55
  • 9.­14
  • 9.­164
  • 9.­170
  • 9.­173
  • 9.­312
  • 9.­332
  • 9.­338
  • 10.­20
  • 10.­39
  • 11.­2-3
  • 11.­34
  • 11.­72
  • 11.­80
  • 11.­168
  • 11.­257
  • g.­339
g.­266

pratyayajina

Wylie:
  • rang rgyal
Tibetan:
  • རང་རྒྱལ།
Sanskrit:
  • pratyayajina AS

Synonym for “pratyekebuddha.”

Located in 1 passage in the translation:

  • 4.­263
g.­267

pratyekabuddha

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

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 39 passages in the translation:

  • i.­1
  • 2.­7
  • 2.­48
  • 4.­147
  • 4.­155
  • 4.­229
  • 4.­239
  • 4.­244
  • 4.­257
  • 4.­283
  • 4.­391
  • 4.­396-397
  • 4.­411
  • 6.­6
  • 7.­120
  • 7.­220
  • 7.­344
  • 9.­7
  • 9.­169-170
  • 9.­309
  • 9.­349
  • 9.­351
  • 10.­9
  • 10.­12
  • 10.­20-21
  • 10.­24
  • 10.­27
  • 11.­99
  • 11.­102
  • 11.­104
  • 11.­131
  • 11.­134
  • 11.­196
  • 11.­313
  • g.­268
  • g.­377
g.­268

Pratyekabuddhayāna

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

The vehicle of the pratyekabuddhas.

Located in 13 passages in the translation:

  • 4.­192
  • 4.­244
  • 4.­268
  • 4.­395-396
  • 9.­332
  • 9.­363
  • 9.­367
  • 10.­15-16
  • 11.­72
  • n.­119
  • g.­154
g.­269

preta

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

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.

Located in 7 passages in the translation:

  • 2.­69
  • 4.­374
  • 7.­55
  • 7.­60
  • 8.­3
  • g.­227
  • g.­372
g.­270

protector of the world

Wylie:
  • ’jig rten mgon po
Tibetan:
  • འཇིག་རྟེན་མགོན་པོ།
Sanskrit:
  • lokanātha AS

An epithet of a buddha.

Located in 21 passages in the translation:

  • 1.­212
  • 2.­9
  • 2.­49
  • 2.­51
  • 2.­61
  • 2.­66
  • 2.­71
  • 4.­215
  • 6.­6
  • 7.­321
  • 9.­63
  • 9.­110
  • 9.­129
  • 9.­136
  • 9.­141
  • 9.­183
  • 9.­218
  • 9.­262
  • 10.­18
  • 10.­20
  • 11.­216
g.­271

Purandara

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • purandara AS

A name of Śakra. The Sanskrit means “destroyer of strongholds.”

Located in 1 passage in the translation:

  • 9.­331
g.­272

pure abodes

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

Definition from the 84000 Glossary of Terms:

The five Pure Abodes are the highest heavens of the Form Realm (rūpadhātu). They are called “pure abodes” because ordinary beings (pṛthagjana; so so’i skye bo) cannot be born there; only those who have achieved the fruit of a non-returner (anāgāmin; phyir mi ’ong) can be born there. A summary presentation of them is found in the third chapter of Vasubandhu's Abhidharmakośa, although they are repeatedly mentioned as a set in numerous sūtras, tantras, and vinaya texts.

The five Pure Abodes are the last five of the seventeen levels of the Form Realm. Specifically, they are the last five of the eight levels of the upper Form Realm‍—which corresponds to the fourth meditative concentration (dhyāna; bsam gtan)‍—all of which are described as “immovable” (akopya; mi g.yo ba) since they are never destroyed during the cycles of the destruction and reformation of a world system. In particular, the five are Abṛha (mi che ba), the inferior heaven; Atapa (mi gdung ba), the heaven of no torment; Sudṛśa (gya nom snang), the heaven of sublime appearances; Sudarśana (shin tu mthong), the heaven of the most beautiful to behold; and Akaniṣṭha (’og min), the highest heaven.

Yaśomitra explains their names, stating: (1) because those who abide there can only remain for a fixed amount of time, before they are plucked out (√bṛh, bṛṃhanti) of that heaven, or because it is not as extensive (abṛṃhita) as the others in the pure realms, that heaven is called the inferior heaven (abṛha; mi che ba); (2) since the afflictions can no longer torment (√tap, tapanti) those who reside there because of their having attained a particular samādhi, or because their state of mind is virtuous, they no longer torment (√tap, tāpayanti) others, this heaven, consequently, is called the heaven of no torment (atapa; mi gdung ba); (3) since those who reside there have exceptional (suṣṭhu) vision because what they see (√dṛś, darśana) is utterly pure, that heaven is called the heaven of sublime appearances (sudṛśa; gya nom snang); (4) because those who reside there are beautiful gods, that heaven is called the heaven of the most beautiful to behold (sudarśana; shin tu mthong); and (5) since it is not lower (na kaniṣṭhā) than any other heaven because there is no other place superior to it, this heaven is called the highest heaven (akaniṣṭha; ’og min) since it is the uppermost.

Located in 6 passages in the translation:

  • 11.­247
  • 11.­252
  • g.­136
  • g.­137
  • g.­142
  • g.­144
g.­273

pūtana

Wylie:
  • srul po
Tibetan:
  • སྲུལ་པོ།
Sanskrit:
  • pūtana AS

Definition from the 84000 Glossary of Terms:

A class of disease-causing spirits associated with cemeteries and dead bodies. The name probably derives from the Skt. pūta, “foul-smelling,” as reflected also in the Tib. srul po. The smell is variously described in the texts as resembling that of a billy goat or a crow. The morbid condition caused by the spirit shares its name and comes in various forms, with symptoms such as fever, vomiting, diarrhea, skin eruptions, and festering wounds, the latter possibly explaining the association with bad smells.

Located in 1 passage in the translation:

  • 2.­69
g.­274

Rāhula

Wylie:
  • sgra gcan
Tibetan:
  • སྒྲ་གཅན།
Sanskrit:
  • rāhula AS

The son of the Buddha Śākyamuni.

Located in 1 passage in the translation:

  • 9.­164
g.­275

Rājagṛha

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

Definition from the 84000 Glossary of Terms:

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

Located in 16 passages in the translation:

  • i.­2-3
  • 1.­4-5
  • 1.­7-8
  • 2.­1-2
  • 2.­6
  • 2.­46-47
  • 11.­295-296
  • g.­22
  • g.­32
  • g.­173
g.­276

rākṣasa

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

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 5 passages in the translation:

  • 2.­63
  • 7.­211
  • 7.­213
  • 9.­314
  • g.­277
g.­277

rākṣasī

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

A female rākṣasa.

Located in 1 passage in the translation:

  • 1.­95
g.­278

Ratna

Wylie:
  • rin po che
Tibetan:
  • རིན་པོ་ཆེ།
Sanskrit:
  • ratna AS

A brahmin preceptor during the time of the Buddha Dīpaṅkara.

Located in 3 passages in the translation:

  • 11.­258-260
g.­279

Ratnagarbha

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

A buddha from a realm to the east, in the distant past.

Located in 3 passages in the translation:

  • 9.­362
  • 9.­367-368
g.­280

Ratnāṅga

Wylie:
  • dkon mchog yan lag
Tibetan:
  • དཀོན་མཆོག་ཡན་ལག
Sanskrit:
  • ratnāṅga AS

A buddha in the distant past.

Located in 8 passages in the translation:

  • i.­11
  • 11.­236
  • 11.­240-243
  • g.­166
  • g.­340
g.­281

realm of the yāma gods

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

See “Yāma Heaven.”

Located in 3 passages in the translation:

  • 2.­14-15
  • 4.­116
g.­282

recollection

Wylie:
  • dran pa
Tibetan:
  • དྲན་པ།
Sanskrit:
  • smṛti AS

Definition from the 84000 Glossary of Terms:

This is the faculty that enables the mind to maintain its attention on a referent object, counteracting the arising of forgetfulness, which is a great obstacle to meditative stability. The root smṛ may mean “to recollect” but also simply “to think of.” Broadly speaking, smṛti, commonly translated as “mindfulness,” means to bring something to mind, not necessarily something experienced in a distant past but also something that is experienced in the present, such as the position of one’s body or the breath.

Together with alertness (samprajāna, shes bzhin), it is one of the two indispensable factors for the development of calm abiding (śamatha, zhi gnas).

Located in 15 passages in the translation:

  • 4.­124
  • 4.­242-243
  • 4.­245
  • 4.­256
  • 4.­258
  • 7.­211
  • 9.­273
  • 10.­6
  • 10.­17
  • 10.­37
  • 11.­110
  • n.­42
  • g.­103
  • g.­315
g.­283

reification

Wylie:
  • yang dag pa ma yin pa ’dzin pa
Tibetan:
  • ཡང་དག་པ་མ་ཡིན་པ་འཛིན་པ།
Sanskrit:
  • abhūtagrāha AS

“Grasping at the unreal,” creating concepts about an object’s status as real beyond it being a dependently arising phenomenon.

Located in 3 passages in the translation:

  • 1.­168
  • 1.­170
  • 11.­66
g.­284

renunciant

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

Definition from the 84000 Glossary of Terms:

The Sanskrit pravrajyā literally means “going forth,” with the sense of leaving the life of a householder and embracing the life of a renunciant. When the term is applied more technically, it refers to the act of becoming a male novice (śrāmaṇera; dge tshul) or female novice (śrāmaṇerikā; dge tshul ma), this being a first stage leading to full ordination.

Located in 15 passages in the translation:

  • 1.­166
  • 2.­18
  • 3.­28
  • 7.­335
  • 9.­38
  • 9.­124
  • 9.­187
  • 9.­193-194
  • 9.­278
  • 9.­282
  • 9.­295
  • 9.­298-299
  • 11.­215
g.­285

Śabala

Wylie:
  • khra bo
Tibetan:
  • ཁྲ་བོ།
Sanskrit:
  • śabala AS

One of Yama’s two watchdogs.

Located in 1 passage in the translation:

  • 7.­335
g.­286

sage

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

An epithet of a buddha.

Located in 16 passages in the translation:

  • 1.­10
  • 2.­11
  • 4.­7
  • 4.­25
  • 4.­35
  • 4.­38
  • 4.­257
  • 4.­327
  • 4.­338
  • 4.­356
  • 7.­178
  • 7.­328
  • 9.­138
  • 9.­362
  • 11.­18
  • g.­18
g.­287

Śaila

Wylie:
  • ri bo
Tibetan:
  • རི་བོ།
Sanskrit:
  • śaila AS

Son of the yakṣa Kimbhīra.

Located in 7 passages in the translation:

  • 2.­25
  • 2.­45-48
  • 2.­59
  • 2.­63
g.­288

śakra

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

See “Śakra”; as each world system has its own śakra, it may be regarded in the plural.

Located in 1 passage in the translation:

  • 10.­21
g.­289

Śakra

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

Definition from the 84000 Glossary of Terms:

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

Located in 18 passages in the translation:

  • 4.­70
  • 5.­7
  • 6.­6
  • 6.­12
  • 6.­16
  • 7.­194
  • 7.­198
  • 7.­227
  • 9.­203
  • 9.­312
  • 9.­316
  • 9.­324
  • 10.­18
  • 10.­20
  • n.­43
  • g.­151
  • g.­271
  • g.­288
g.­290

Śākya clan

Wylie:
  • shAkya’i rigs
Tibetan:
  • ཤཱཀྱའི་རིགས།
Sanskrit:
  • śākyakula AS

The clan into which the Buddha was born.

Located in 2 passages in the translation:

  • 1.­5
  • 7.­116
g.­291

Śākyamuni

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

Definition from the 84000 Glossary of Terms:

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

Located in 21 passages in the translation:

  • s.­1
  • i.­11
  • 9.­66
  • 9.­312
  • 11.­275
  • 11.­277
  • 11.­281-282
  • g.­50
  • g.­69
  • g.­168
  • g.­199
  • g.­212
  • g.­216
  • g.­240
  • g.­274
  • g.­302
  • g.­332
  • g.­337
  • g.­340
  • g.­403
g.­292

Sālarāja

Wylie:
  • sa la’i rgyal po
Tibetan:
  • ས་ལའི་རྒྱལ་པོ།
Sanskrit:
  • sālarāja AS

A buddha in the distant past, he was previously the bodhisatva Smṛtipratilabdha.

Located in 2 passages in the translation:

  • 7.­322
  • 7.­326
g.­293

Samacitta

Wylie:
  • sems snyoms
Tibetan:
  • སེམས་སྙོམས།
Sanskrit:
  • samacitta AS

The name of the merchant Naradatta when he attains buddhahood in the distant future.

Located in 1 passage in the translation:

  • 11.­311
g.­294

Saṃmūḍhasmṛti

Wylie:
  • dran pa rmongs byed
Tibetan:
  • དྲན་པ་རྨོངས་བྱེད།
Sanskrit:
  • saṃmūḍhasmṛti AS

A māra who appears to the brothers Samvara and Samvarasthita.

Located in 1 passage in the translation:

  • 9.­272
g.­295

saṃsāra

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

Definition from the 84000 Glossary of Terms:

A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterized by suffering in a cycle of life, death, and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free from suffering and the processes of rebirth.

Located in 7 passages in the translation:

  • i.­2
  • 4.­284
  • 4.­389
  • 9.­165
  • 9.­334
  • g.­156
  • g.­187
g.­296

Samvara

Wylie:
  • sdom pa
Tibetan:
  • སྡོམ་པ།
Sanskrit:
  • samvara AS

Lit. Disciplined; a son of the householder Suvicaya. See also “Samvarasthita.” These are the same words that were translated as “vows” (Samvara) and “keeping to vows” (Samvarasthita) above.

Located in 18 passages in the translation:

  • i.­9
  • 9.­202
  • 9.­206
  • 9.­210
  • 9.­212
  • 9.­226
  • 9.­231
  • 9.­243
  • 9.­263
  • 9.­267
  • 9.­271-272
  • 9.­283-284
  • 9.­301
  • g.­294
  • g.­297
  • g.­391
g.­297

Samvarasthita

Wylie:
  • sdom pa la gnas pa
Tibetan:
  • སྡོམ་པ་ལ་གནས་པ།
Sanskrit:
  • samvarasthita AS

Lit. Firm Discipline; a son of the householder Suvicaya. See also “Samvara.” These are the same words that were translated as “vows” (Samvara) and “keeping to vows” (Samvarasthita) above.

Located in 17 passages in the translation:

  • i.­9
  • 9.­202
  • 9.­204
  • 9.­206
  • 9.­210
  • 9.­212
  • 9.­226
  • 9.­231
  • 9.­267
  • 9.­271-272
  • 9.­283
  • 9.­285
  • 9.­301
  • g.­294
  • g.­296
  • g.­327
g.­298

saṅgha

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

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 20 passages in the translation:

  • 2.­48
  • 3.­21
  • 4.­42
  • 4.­297
  • 4.­312
  • 7.­254
  • 7.­328
  • 7.­335
  • 8.­5-6
  • 9.­108
  • 9.­164
  • 9.­167
  • 9.­356
  • 9.­373
  • 10.­9
  • 10.­18
  • 11.­83
  • 11.­302
  • g.­255
g.­299

Śāriputra

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

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

Located in 524 passages in the translation:

  • i.­4
  • i.­6
  • i.­8
  • 3.­1-3
  • 3.­10-11
  • 3.­14-15
  • 3.­21
  • 3.­24-25
  • 3.­33
  • 4.­1
  • 4.­14
  • 4.­17
  • 4.­29-32
  • 4.­44-49
  • 4.­51
  • 4.­55
  • 4.­62-68
  • 4.­80-82
  • 4.­84-99
  • 4.­106-116
  • 4.­123-134
  • 4.­136
  • 4.­138-140
  • 4.­145-146
  • 4.­148-149
  • 4.­159-160
  • 4.­162
  • 4.­171-173
  • 4.­175
  • 4.­187-189
  • 4.­193
  • 4.­202-203
  • 4.­206-207
  • 4.­211
  • 4.­222-223
  • 4.­226-227
  • 4.­229
  • 4.­241-243
  • 4.­245
  • 4.­255-256
  • 4.­258
  • 4.­266-269
  • 4.­279-282
  • 4.­284
  • 4.­286-287
  • 4.­290-291
  • 4.­302
  • 4.­304-305
  • 4.­317
  • 4.­320-321
  • 4.­339-340
  • 4.­342-356
  • 4.­358
  • 4.­376-398
  • 4.­423-424
  • 5.­1-3
  • 5.­31
  • 6.­1-18
  • 6.­33
  • 7.­1
  • 7.­20
  • 7.­28
  • 7.­41-43
  • 7.­54-55
  • 7.­66-67
  • 7.­83-84
  • 7.­100-101
  • 7.­119-120
  • 7.­135-136
  • 7.­152-153
  • 7.­173-175
  • 7.­191-194
  • 7.­203-213
  • 7.­215-225
  • 7.­250-256
  • 7.­285
  • 7.­287-293
  • 7.­306
  • 7.­322
  • 7.­332-336
  • 7.­340
  • 7.­342-347
  • 7.­372-375
  • 8.­1-5
  • 8.­11
  • 8.­20-24
  • 8.­54-57
  • 8.­61
  • 9.­1-8
  • 9.­14-15
  • 9.­17
  • 9.­19-21
  • 9.­30-43
  • 9.­65
  • 9.­67-71
  • 9.­77-79
  • 9.­86
  • 9.­92-94
  • 9.­97
  • 9.­103
  • 9.­109
  • 9.­112
  • 9.­118
  • 9.­120
  • 9.­122
  • 9.­125
  • 9.­127
  • 9.­133
  • 9.­135
  • 9.­144
  • 9.­157
  • 9.­159
  • 9.­162
  • 9.­164-165
  • 9.­167-172
  • 9.­174-180
  • 9.­194-195
  • 9.­198-201
  • 9.­203-204
  • 9.­206
  • 9.­210
  • 9.­212
  • 9.­226
  • 9.­231
  • 9.­243
  • 9.­263
  • 9.­267
  • 9.­271-273
  • 9.­282-285
  • 9.­301-313
  • 9.­316
  • 9.­319
  • 9.­321
  • 9.­324
  • 9.­332-333
  • 9.­335-339
  • 9.­349-356
  • 9.­362
  • 9.­365
  • 9.­367-371
  • 9.­373-375
  • 10.­1-4
  • 10.­7-24
  • 10.­27-29
  • 11.­1-4
  • 11.­17-18
  • 11.­25-26
  • 11.­35-36
  • 11.­41
  • 11.­47-51
  • 11.­53-56
  • 11.­122
  • 11.­130-136
  • 11.­144
  • 11.­175
  • 11.­194
  • 11.­196
  • 11.­198
  • 11.­204
  • 11.­217
  • 11.­233-238
  • 11.­240-247
  • 11.­252-255
  • 11.­259-260
  • 11.­263
  • 11.­275-276
  • 11.­278-282
  • 11.­284
  • 11.­326
  • 11.­331
g.­300

Sārthavāha

Wylie:
  • ded dpon
Tibetan:
  • དེད་དཔོན།
Sanskrit:
  • —

A buddha in this sūtra.

Located in 1 passage in the translation:

  • 11.­309
g.­301

śāstra

Wylie:
  • bstan bcos
Tibetan:
  • བསྟན་བཅོས།
Sanskrit:
  • śāstra

May refer to a specific genre or style of scholastic Sanskritic literature, or simply to scholastic literature in general; in Buddhist traditions the term śāstra usually signifies a text that was composed by a human author, as opposed to texts first spoken, composed, or revealed by an enlightened being.

Located in 1 passage in the translation:

  • i.­14
g.­302

Saumya

Wylie:
  • des pa
Tibetan:
  • དེས་པ།
Sanskrit:
  • saumya AS

A former life of the Buddha Śākyamuni, he fed his flesh to the people of the city of Kuru, who were suffering from a plague.

Located in 7 passages in the translation:

  • 9.­316-317
  • 9.­319
  • 9.­321-322
  • 9.­327
  • 9.­332
g.­303

seat of awakening

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

Definition from the 84000 Glossary of Terms:

The place where the Buddha Śākyamuni achieved awakening and where every buddha will manifest the attainment of buddhahood. In our world this is understood to be located under the Bodhi tree, the Vajrāsana, in present-day Bodhgaya, India. It can also refer to the state of awakening itself.

Located in 16 passages in the translation:

  • 3.­6
  • 4.­137
  • 4.­408
  • 6.­9
  • 7.­82
  • 7.­114
  • 7.­159
  • 7.­213
  • 7.­267
  • 10.­26
  • 11.­83
  • 11.­102
  • 11.­132
  • 11.­166
  • 11.­182
  • 11.­197
g.­304

self

Wylie:
  • bdag
Tibetan:
  • བདག
Sanskrit:
  • ātman AS

The idea of an autonomous individual.

Located in 109 passages in the translation:

  • i.­12
  • 1.­48
  • 1.­51
  • 1.­128
  • 1.­136-139
  • 1.­145
  • 1.­154-155
  • 1.­161
  • 1.­163
  • 1.­169
  • 1.­171
  • 3.­18
  • 3.­29
  • 3.­31-32
  • 4.­25
  • 4.­206
  • 4.­261-264
  • 4.­275
  • 4.­298
  • 4.­342
  • 4.­355
  • 4.­372
  • 4.­388
  • 5.­8
  • 5.­10
  • 5.­14
  • 5.­17
  • 5.­21
  • 5.­27
  • 6.­30
  • 7.­3
  • 7.­11
  • 7.­13-15
  • 7.­17-19
  • 7.­104
  • 7.­118
  • 7.­153
  • 7.­185
  • 7.­187
  • 7.­253
  • 7.­287-288
  • 7.­334-335
  • 7.­355-371
  • 7.­374
  • 8.­42
  • 8.­49
  • 9.­78
  • 9.­82
  • 9.­84-85
  • 9.­194
  • 9.­214
  • 9.­228
  • 10.­13
  • 10.­18
  • 10.­23
  • 10.­26
  • 10.­50
  • 11.­48
  • 11.­53
  • 11.­55
  • 11.­57
  • 11.­60
  • 11.­62
  • 11.­72
  • 11.­97
  • 11.­115
  • 11.­122-123
  • 11.­126
  • 11.­133-134
  • 11.­146
  • 11.­157
  • 11.­185
  • 11.­190
  • 11.­195
  • 11.­200
  • g.­100
g.­305

sense field

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

Definition from the 84000 Glossary of Terms:

These can be listed as twelve or as six sense sources (sometimes also called sense fields, bases of cognition, or simply āyatanas).

In the context of epistemology, it is one way of describing experience and the world in terms of twelve sense sources, which can be divided into inner and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12) mind and mental phenomena.

In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (identical to the six faculties) of eye, ear, nose, tongue, body, and mind.

Located in 20 passages in the translation:

  • 1.­143
  • 1.­149
  • 1.­188
  • 4.­15
  • 4.­353
  • 4.­355-356
  • 7.­371
  • 8.­57
  • 9.­334-335
  • 11.­56
  • 11.­62-64
  • 11.­72
  • 11.­90
  • 11.­122
  • 11.­157
  • 11.­283
g.­306

seven factors of awakening

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

Definition from the 84000 Glossary of Terms:

The set of seven factors or aspects that characteristically manifest on the path of seeing: (1) mindfulness (smṛti, dran pa), (2) discrimination between dharmas (dharmapravicaya, chos rab tu rnam ’byed/shes rab), (3) diligence (vīrya, brtson ’grus), (4) joy (prīti, dga’ ba), (5) mental and physical ease (praśrabdhi, shin sbyangs), (6) meditative absorption (samādhi, ting nge ’dzin), and (7) equanimity (upekṣā, btang snyoms).

In this text:

See also 11.­136.

Located in 4 passages in the translation:

  • 11.­136
  • 11.­144
  • g.­90
  • g.­365
g.­307

seven kinds of riches

Wylie:
  • nor bdun
Tibetan:
  • ནོར་བདུན།
Sanskrit:
  • saptadhana AS

Listed here as faith, morality, conscience, moral sensitivity, learning, renunciations, and wisdom.

Located in 4 passages in the translation:

  • 1.­102
  • 7.­179-180
  • 11.­103
g.­308

seven kinds of untrue teachings

Wylie:
  • dam pa’i chos ma yin pa bdun
Tibetan:
  • དམ་པའི་ཆོས་མ་ཡིན་པ་བདུན།
Sanskrit:
  • saptāsaddharma AS

Located in 1 passage in the translation:

  • 7.­101
g.­309

seven precious implements

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

The seven possessions of a king of the entire world: the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious queen, the precious householder, and the precious minister.

Located in 2 passages in the translation:

  • 7.­210
  • 11.­237
g.­310

seven precious substances

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 4 passages in the translation:

  • 1.­8
  • 2.­47
  • 9.­6
  • 9.­114
g.­311

seven states of consciousness

Wylie:
  • rnam par shes pa gnas pa bdun
Tibetan:
  • རྣམ་པར་ཤེས་པ་གནས་པ་བདུན།
Sanskrit:
  • sapta­vijñānasthiti AS

Located in 1 passage in the translation:

  • 11.­127
g.­312

Śīlendra

Wylie:
  • shI len dra bo d+hi
Tibetan:
  • ཤཱི་ལེན་དྲ་བོ་དྷི།
Sanskrit:
  • śīlendrabodhi

An Indian paṇḍita resident in Tibet during the late eighth and early ninth centuries.

Located in 2 passages in the translation:

  • i.­13
  • c.­1
g.­313

six perfections

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

The practice of the bodhisatva, which consists of generosity (dāna), morality (śīla), patient acceptance (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā).

Located in 7 passages in the translation:

  • s.­1
  • i.­7
  • 5.­31
  • 6.­1
  • 11.­326
  • g.­262
  • g.­400
g.­314

six sense fields

Wylie:
  • skye mched drug
Tibetan:
  • སྐྱེ་མཆེད་དྲུག
Sanskrit:
  • ṣaḍāyatana AS

May refer to the six sense organs (eyes, ears, nose, tongue, body, and thinking mind) together with their respective objects (forms, sounds, smells, tastes, touch, and dharmas). In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (similar to the six faculties) of eye, ear, nose, tongue, body, and mind.

Located in 8 passages in the translation:

  • 1.­141
  • 1.­149-150
  • 3.­18
  • 4.­224
  • 5.­13
  • 11.­127
  • 11.­183
g.­315

six superior abilities

Wylie:
  • mngon par shes pa drug
Tibetan:
  • མངོན་པར་ཤེས་པ་དྲུག
Sanskrit:
  • ṣaṭabhijñānā AS

The same as the five superior abilities‍—divine sight, divine hearing, knowledge of the thoughts of others, clear experiential recollection of previous states of existence, and the realization of magical methods‍—with the addition of the ability to destroy all mental defilements (āsrava, zag pa).

Located in 1 passage in the translation:

  • 9.­164
g.­316

sixty-two kinds of views

Wylie:
  • lta ba’i rnam pa drug cu rtsa gnyis
Tibetan:
  • ལྟ་བའི་རྣམ་པ་དྲུག་ཅུ་རྩ་གཉིས།
Sanskrit:
  • dvāṣaṣṭidṛṣṛṭikṛta AS

Definition from the 84000 Glossary of Terms:

The sixty-two false views, as enumerated in the Brahma­jāla­sūtra (tshangs pa’i dra ba’i mdo, Toh 352), comprise eighteen speculations concerning the past, based on theories of eternalism, partial eternalism, extensionism, endless equivocation, and fortuitous origination, as well as forty-four speculations concerning the future, based on percipient immortality, non-percipient immortality, neither percipient nor non-percipient immortality, annihilationism, and the immediate attainment of nirvāṇa in the present life.

Located in 1 passage in the translation:

  • 11.­55
g.­317

skandha

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

Psychophysical constituents that make up the individual, divided into five group. See “five skandhas.”

Located in 36 passages in the translation:

  • 1.­57
  • 1.­138
  • 1.­142-143
  • 1.­164
  • 1.­166-167
  • 1.­198-200
  • 3.­13
  • 4.­15
  • 4.­49
  • 4.­137
  • 4.­353
  • 4.­355-356
  • 7.­339
  • 7.­374
  • 9.­320
  • 9.­334-335
  • 10.­9
  • 10.­28
  • 11.­55-58
  • 11.­65
  • 11.­72
  • 11.­88
  • 11.­122
  • 11.­157
  • 11.­283
  • g.­100
  • g.­114
g.­318

Smṛtipratilabdha

Wylie:
  • dran pa thob pa
Tibetan:
  • དྲན་པ་ཐོབ་པ།
Sanskrit:
  • smṛti­pratilabdha AS

A bodhisatva in the distant past, during the time of the Buddha Agragaṇin.

Located in 4 passages in the translation:

  • 7.­291-292
  • 7.­294
  • g.­292
g.­319

Smṛtipratilabha

Wylie:
  • dran pa thob pa
Tibetan:
  • དྲན་པ་ཐོབ་པ།
Sanskrit:
  • smṛti­pratilabha AS

A bodhisatva in the distant past.

Located in 1 passage in the translation:

  • 9.­366
g.­320

spirit world governed by Yama

Wylie:
  • gshin rje’i ’jig rten
Tibetan:
  • གཤིན་རྗེའི་འཇིག་རྟེན།
Sanskrit:
  • yamaloka AS
  • yāmaloka AS

Definition from the 84000 Glossary of Terms:

The land of the dead ruled over by the Lord of Death. In Buddhism it refers to the preta realm, where beings generally suffer from hunger and thirst, which in traditional Brahmanism is the fate of those departed without descendants to make ancestral offerings.

Located in 15 passages in the translation:

  • 2.­7
  • 4.­127
  • 4.­256
  • 4.­397
  • 5.­11
  • 5.­15
  • 7.­144
  • 7.­335
  • 7.­340
  • 7.­344
  • 8.­3
  • 9.­179
  • 9.­304
  • 9.­307
  • 10.­12
g.­321

śrāvaka

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

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 74 passages in the translation:

  • i.­1
  • 2.­7
  • 2.­37
  • 2.­43
  • 2.­48
  • 4.­108
  • 4.­111-114
  • 4.­118
  • 4.­147
  • 4.­155
  • 4.­201
  • 4.­229
  • 4.­239
  • 4.­244
  • 4.­257
  • 4.­263
  • 4.­272
  • 4.­391
  • 4.­396-397
  • 4.­411
  • 5.­2
  • 5.­8
  • 6.­6
  • 6.­15-16
  • 7.­120
  • 7.­219
  • 7.­290
  • 7.­322
  • 7.­344
  • 9.­7
  • 9.­79
  • 9.­98-102
  • 9.­164
  • 9.­201
  • 9.­284
  • 9.­300
  • 9.­303
  • 9.­309
  • 9.­349
  • 9.­351
  • 9.­354
  • 9.­369
  • 9.­373
  • 10.­12
  • 10.­20-21
  • 10.­24
  • 10.­27
  • 11.­104
  • 11.­131
  • 11.­134
  • 11.­196
  • 11.­234-236
  • 11.­241-242
  • 11.­256
  • 11.­262
  • 11.­275
  • n.­106
  • g.­71
  • g.­85
  • g.­322
  • g.­377
g.­322

Śrāvakayāna

Wylie:
  • nyan thos kyi theg pa
Tibetan:
  • ཉན་ཐོས་ཀྱི་ཐེག་པ།
Sanskrit:
  • śrāvakayāna AS

The vehicle of the śrāvakas.

Located in 14 passages in the translation:

  • 4.­192
  • 4.­244
  • 4.­268
  • 4.­395-396
  • 5.­28
  • 9.­332
  • 9.­363
  • 9.­367
  • 10.­15-16
  • 11.­72
  • 11.­292
  • g.­154
g.­323

Śrāvastī

Wylie:
  • mnyan yod
Tibetan:
  • མཉན་ཡོད།
Sanskrit:
  • śrāvastī AS

Definition from the 84000 Glossary of Terms:

During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.

Located in 1 passage in the translation:

  • 1.­2
g.­324

stage

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

Eight or ten levels or stages through which the bodhisatva traverses on the journey to complete awakening.

Located in 6 passages in the translation:

  • 2.­48
  • 3.­2
  • 3.­12
  • 3.­14
  • 4.­68
  • 4.­77
g.­325

stream enterer

Wylie:
  • rgyun tu zhugs pa
Tibetan:
  • རྒྱུན་ཏུ་ཞུགས་པ།
Sanskrit:
  • srotaāpanna AS

Definition from the 84000 Glossary of Terms:

One who has achieved the first level of attainment on the path of the śrāvakas, and who has entered the “stream” of practice that leads to nirvāṇa. (Provisional 84000 definition. New definition forthcoming.)

Located in 4 passages in the translation:

  • 4.­137
  • 9.­170
  • 9.­304
  • 11.­99
g.­326

stūpa

Wylie:
  • mchod rten
Tibetan:
  • མཆོད་རྟེན།
Sanskrit:
  • stūpa AS

Definition from the 84000 Glossary of Terms:

The Tibetan translates both stūpa and caitya with the same word, mchod rten, meaning “basis” or “recipient” of “offerings” or “veneration.” Pali: cetiya.

A caitya, although often synonymous with stūpa, can also refer to any site, sanctuary or shrine that is made for veneration, and may or may not contain relics.

A stūpa, literally “heap” or “mound,” is a mounded or circular structure usually containing relics of the Buddha or the masters of the past. It is considered to be a sacred object representing the awakened mind of a buddha, but the symbolism of the stūpa is complex, and its design varies throughout the Buddhist world. Stūpas continue to be erected today as objects of veneration and merit making.

Located in 4 passages in the translation:

  • 7.­249
  • 7.­329
  • 9.­271
  • 9.­274
g.­327

Sucarita

Wylie:
  • legs spyod
Tibetan:
  • ལེགས་སྤྱོད།
Sanskrit:
  • sucarita AS

A buddha in the past, formerly the bodhisatva Samvarasthita.

Located in 1 passage in the translation:

  • 9.­300
g.­328

successive states of absorption

Wylie:
  • mthar gyis snyoms par ’jug pa
Tibetan:
  • མཐར་གྱིས་སྙོམས་པར་འཇུག་པ།
Sanskrit:
  • anu­pūrva­samāpatti AS

See “nine successive states of absorption.”

Located in 1 passage in the translation:

  • 5.­21
g.­329

suchness

Wylie:
  • de bzhin nyid
Tibetan:
  • དེ་བཞིན་ཉིད།
Sanskrit:
  • tathatā AS

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms.

Located in 6 passages in the translation:

  • 4.­375
  • 4.­389
  • 9.­333-335
  • n.­115
g.­330

Sudarśana

Wylie:
  • shin tu mthong
Tibetan:
  • ཤིན་ཏུ་མཐོང་།
Sanskrit:
  • sudarśana AS

One of six wicked mendicants in the distant past, during the time of the Buddha Vipaśyin.

Located in 1 passage in the translation:

  • 9.­78
g.­331

Sudarśana

Wylie:
  • mdzes par snang ba
Tibetan:
  • མཛེས་པར་སྣང་བ།
Sanskrit:
  • sudarśana AS

A king in the past.

Located in 3 passages in the translation:

  • 11.­237-238
  • g.­166
g.­332

Śuddhodana

Wylie:
  • zas gtsang ma
Tibetan:
  • ཟས་གཙང་མ།
Sanskrit:
  • śuddhodana AS

The father of the Buddha Śākyamuni.

Located in 1 passage in the translation:

  • 9.­164
g.­333

sugata

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

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 61 passages in the translation:

  • 1.­3
  • 1.­5
  • 1.­21
  • 1.­23
  • 1.­117
  • 1.­159
  • 1.­208
  • 4.­18-19
  • 4.­23
  • 4.­26
  • 4.­28
  • 4.­59
  • 4.­61
  • 4.­66
  • 4.­83
  • 4.­87
  • 4.­100
  • 4.­109
  • 4.­141
  • 4.­144
  • 4.­152-155
  • 4.­157
  • 4.­194
  • 4.­196
  • 4.­201
  • 4.­213
  • 4.­246
  • 4.­250
  • 4.­254
  • 4.­260
  • 4.­265
  • 4.­277
  • 4.­399
  • 4.­404
  • 4.­416
  • 5.­2
  • 5.­6
  • 6.­15
  • 7.­30
  • 7.­122
  • 7.­176
  • 7.­257
  • 7.­290
  • 7.­302
  • 7.­322
  • 9.­77
  • 9.­136
  • 9.­144
  • 9.­146
  • 9.­175
  • 9.­196
  • 9.­201
  • 9.­225
  • 9.­258
  • 9.­282
  • 9.­284
  • 9.­347
g.­334

Sulabha

Wylie:
  • rnyed sla
Tibetan:
  • རྙེད་སླ།
Sanskrit:
  • sulabha AS

One of six wicked mendicants in the distant past, during the time of the Buddha Vipaśyin.

Located in 1 passage in the translation:

  • 9.­78
g.­335

Sumeru

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

See “Meru.”

Located in 7 passages in the translation:

  • 4.­68
  • 4.­115-116
  • 9.­221
  • 9.­310
  • 10.­20
  • g.­412
g.­336

summit of existence

Wylie:
  • yang dag pa’i mtha’
Tibetan:
  • ཡང་དག་པའི་མཐའ།
Sanskrit:
  • bhūtakoṭi AS

Definition from the 84000 Glossary of Terms:

This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.

Located in 5 passages in the translation:

  • 4.­348
  • 4.­356
  • 11.­72
  • g.­387
  • g.­388
g.­337

Sunetra

Wylie:
  • mig mdzes
Tibetan:
  • མིག་མཛེས།
Sanskrit:
  • sunetra AS

A past life of the Buddha Śākyamuni, when he was chief of the gods in the Heaven of the Thirty-Three, following his receiving the prophecy of awakening from the Buddha Dīpaṁkara as the bodhisatva Megha.

Located in 1 passage in the translation:

  • 9.­312
g.­338

superficial mental activity

Wylie:
  • tshul bzhin ma yin pa yid la byed pa
Tibetan:
  • ཚུལ་བཞིན་མ་ཡིན་པ་ཡིད་ལ་བྱེད་པ།
Sanskrit:
  • ayoniśomanasikāra AS

Confused thought processes that lead to misunderstanding.

Located in 7 passages in the translation:

  • 1.­141
  • 1.­154-156
  • 4.­302
  • 4.­355
  • 7.­287
g.­339

superior ability

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

Superior knowledge or higher perception particular to a Buddha; it is of six types: divine sight (divyacakṣu), divine hearing (divyaśrotra), knowing the minds of others (paracittajñāna), knowing their particular dispositions (cetaḥ­paryāya­jñāna), the ability to remember past lives (pūrva­nivāsānu­smṛti­jñāna), and possessing miraculous powers (ṛddhividhi­jñānaṃ).

Located in 27 passages in the translation:

  • 1.­3
  • 5.­2
  • 9.­332
  • 10.­6-7
  • 10.­10-14
  • 10.­16-21
  • 10.­24-25
  • 10.­27
  • 11.­2
  • 11.­48
  • 11.­102
  • 11.­114
  • 11.­130
  • 11.­173
  • 11.­247
  • 11.­277
g.­340

Suprajña

Wylie:
  • shes rab bzang
Tibetan:
  • ཤེས་རབ་བཟང་།
Sanskrit:
  • suprajña AS

A merchant in the distant past, during the time of the Buddha Ratnāṅga. A past life of the Buddha Śākyamuni.

Located in 5 passages in the translation:

  • i.­11
  • 11.­239-242
g.­341

Śūradatta

Wylie:
  • dpa’ bas byin
Tibetan:
  • དཔའ་བས་བྱིན།
Sanskrit:
  • śūradatta AS

A bodhisatva in the distant past, in a realm to the east, during the appearance of the Buddha Atyuccagāmin.

Located in 5 passages in the translation:

  • 9.­370-373
  • g.­200
g.­342

Surendra

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 2 passages in the translation:

  • i.­13
  • c.­1
g.­343

Susaṃgṛhita

Wylie:
  • rab tu bsdus pa
Tibetan:
  • རབ་ཏུ་བསྡུས་པ།
Sanskrit:
  • susaṅgṛhita AS

A buddha in the distant past, a future life of the weaver Sūtracunaka.

Located in 1 passage in the translation:

  • 6.­16
g.­344

Sūtracunaka

Wylie:
  • thag pa
Tibetan:
  • ཐག་པ།
Sanskrit:
  • sūtracunaka AS

A weaver in the distant past, during the time of the Buddha Bhāṅgīrasi.

Located in 2 passages in the translation:

  • 6.­16
  • g.­343
g.­345

Suvicaya

Wylie:
  • rab tu rnam par ’byed pa
Tibetan:
  • རབ་ཏུ་རྣམ་པར་འབྱེད་པ།
Sanskrit:
  • suvicaya AS

A householder in the distant past, during the time of the Buddha Abhyudgata.

Located in 4 passages in the translation:

  • i.­9
  • 9.­202
  • g.­296
  • g.­297
g.­346

Śyāma

Wylie:
  • sre bo
Tibetan:
  • སྲེ་བོ།
Sanskrit:
  • śyāma AS

One of Yama’s two watchdogs.

Located in 1 passage in the translation:

  • 7.­335
g.­347

tathāgata

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

Definition from the 84000 Glossary of Terms:

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

Located in 361 passages in the translation:

  • i.­5-6
  • i.­9
  • i.­11
  • 1.­3
  • 1.­5-6
  • 1.­60
  • 1.­203
  • 2.­4
  • 2.­38
  • 2.­64-65
  • 3.­1-2
  • 3.­13
  • 3.­31
  • 4.­1
  • 4.­14
  • 4.­17
  • 4.­26
  • 4.­29-32
  • 4.­42-48
  • 4.­62-65
  • 4.­67-68
  • 4.­80-83
  • 4.­85-99
  • 4.­106-109
  • 4.­112-116
  • 4.­119
  • 4.­123-125
  • 4.­138-140
  • 4.­145-149
  • 4.­151
  • 4.­159-162
  • 4.­171-173
  • 4.­175
  • 4.­187-193
  • 4.­202-211
  • 4.­221
  • 4.­223-229
  • 4.­241-245
  • 4.­255-258
  • 4.­266-269
  • 4.­279-291
  • 4.­302-306
  • 4.­318-321
  • 4.­323
  • 4.­339-355
  • 4.­357-358
  • 4.­366
  • 4.­376-398
  • 4.­422-425
  • 5.­2-3
  • 5.­22-23
  • 5.­31
  • 6.­8
  • 6.­12-16
  • 7.­214-224
  • 7.­255
  • 7.­290
  • 7.­292-294
  • 7.­297-298
  • 7.­300
  • 7.­304
  • 7.­306
  • 7.­308
  • 7.­310
  • 7.­316
  • 7.­320
  • 7.­322
  • 7.­335
  • 8.­7-8
  • 8.­23
  • 8.­55
  • 9.­6
  • 9.­14
  • 9.­18
  • 9.­20
  • 9.­30
  • 9.­39
  • 9.­43
  • 9.­66
  • 9.­70
  • 9.­77
  • 9.­79
  • 9.­84
  • 9.­112
  • 9.­114
  • 9.­127
  • 9.­133-135
  • 9.­141
  • 9.­144
  • 9.­148
  • 9.­164
  • 9.­166
  • 9.­169-170
  • 9.­177
  • 9.­179
  • 9.­198
  • 9.­201
  • 9.­203-204
  • 9.­231
  • 9.­234
  • 9.­243
  • 9.­257
  • 9.­261
  • 9.­263
  • 9.­274
  • 9.­282
  • 9.­284-286
  • 9.­300
  • 9.­303-305
  • 9.­307
  • 9.­309-310
  • 9.­312
  • 9.­335
  • 9.­349
  • 9.­351
  • 9.­354-356
  • 9.­359-362
  • 9.­367-370
  • 9.­372-374
  • 10.­13
  • 10.­23
  • 10.­27
  • 10.­44
  • 11.­2-3
  • 11.­36
  • 11.­41
  • 11.­46
  • 11.­99
  • 11.­102
  • 11.­122
  • 11.­202
  • 11.­233-236
  • 11.­240-243
  • 11.­252
  • 11.­254-257
  • 11.­262-263
  • 11.­266
  • 11.­269
  • 11.­271-279
  • 11.­281-282
  • 11.­291-292
  • 11.­294
  • 11.­296
  • 11.­309
  • 11.­311-313
  • 11.­315
  • 11.­318
  • 11.­327
  • n.­52
  • n.­115
  • g.­255
  • g.­349
  • g.­380
g.­348

tathāgata power

Wylie:
  • de bzhin gshegs pa’i stobs
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྟོབས།
Sanskrit:
  • —

See “ten powers.”

Located in 15 passages in the translation:

  • 4.­1
  • 4.­124-125
  • 4.­145-146
  • 4.­159
  • 4.­171
  • 4.­187
  • 4.­202
  • 4.­222
  • 4.­241
  • 4.­255
  • 4.­266-267
  • 4.­279
g.­349

Tathāgatayāna

Wylie:
  • de bzhin gshegs pa’i theg pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་ཐེག་པ།
Sanskrit:
  • tathāgatayāna AS

The vehicle of the tathāgatas.

Located in 1 passage in the translation:

  • 11.­285
g.­350

teacher

Wylie:
  • ston pa
Tibetan:
  • སྟོན་པ།
Sanskrit:
  • śāstṛ AS

An epithet of a buddha.

Located in 96 passages in the translation:

  • 1.­88
  • 1.­109
  • 1.­211
  • 2.­20
  • 2.­49
  • 2.­60
  • 2.­72
  • 4.­18
  • 4.­100
  • 4.­137
  • 4.­141-143
  • 4.­194
  • 4.­214
  • 4.­246
  • 4.­253
  • 4.­276
  • 4.­285
  • 4.­399
  • 4.­406
  • 5.­2
  • 5.­14
  • 5.­22-23
  • 6.­15
  • 7.­20
  • 7.­27
  • 7.­29-30
  • 7.­41
  • 7.­44
  • 7.­54-56
  • 7.­63
  • 7.­65-68
  • 7.­72
  • 7.­79
  • 7.­83-85
  • 7.­97
  • 7.­100-102
  • 7.­119-122
  • 7.­133
  • 7.­135-137
  • 7.­150
  • 7.­152
  • 7.­158-160
  • 7.­173-176
  • 7.­191-192
  • 7.­211-214
  • 7.­250
  • 7.­257
  • 7.­290
  • 7.­322
  • 7.­329
  • 8.­21
  • 9.­39
  • 9.­47
  • 9.­59
  • 9.­77
  • 9.­201
  • 9.­282
  • 9.­284
  • 11.­103-104
  • 11.­107-109
  • 11.­112
  • 11.­180
  • 11.­224
  • 11.­260-261
  • 11.­317
g.­351

teacher of gods and humans

Wylie:
  • lha dang mi rnams kyi ston pa
Tibetan:
  • ལྷ་དང་མི་རྣམས་ཀྱི་སྟོན་པ།
Sanskrit:
  • devamanuṣya­śāstṛ AS

An epithet of a buddha.

Located in 2 passages in the translation:

  • 1.­3
  • 1.­5
g.­352

teaching

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

Definition from the 84000 Glossary of Terms:

The term dharma conveys ten different meanings, according to Vasubandhu’s Vyākhyā­yukti. The primary meanings are as follows: the doctrine taught by the Buddha (Dharma); the ultimate reality underlying and expressed through the Buddha’s teaching (Dharma); the trainings that the Buddha’s teaching stipulates (dharmas); the various awakened qualities or attainments acquired through practicing and realizing the Buddha’s teaching (dharmas); qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and mental objects (dharmas).

Located in 179 passages in the translation:

  • i.­1
  • i.­3
  • i.­6
  • i.­9
  • i.­11
  • 1.­2
  • 1.­187
  • 1.­196
  • 2.­20
  • 2.­37-38
  • 2.­40
  • 2.­48
  • 2.­60
  • 2.­67
  • 2.­74
  • 2.­76
  • 3.­12
  • 3.­18
  • 3.­20
  • 3.­22
  • 3.­31
  • 3.­33
  • 4.­30
  • 4.­199-201
  • 4.­204
  • 4.­231
  • 4.­275
  • 4.­382
  • 4.­390
  • 4.­395
  • 5.­1
  • 5.­3
  • 5.­22-23
  • 6.­8
  • 7.­20
  • 7.­23
  • 7.­26-27
  • 7.­41
  • 7.­44
  • 7.­54-55
  • 7.­66-67
  • 7.­72
  • 7.­74
  • 7.­83
  • 7.­85
  • 7.­94
  • 7.­100
  • 7.­120
  • 7.­127
  • 7.­130
  • 7.­136
  • 7.­140
  • 7.­149
  • 7.­170
  • 7.­174
  • 7.­177-178
  • 7.­181
  • 7.­183
  • 7.­192
  • 7.­213-214
  • 7.­225
  • 7.­254
  • 7.­263
  • 7.­265
  • 7.­268
  • 7.­274
  • 7.­276
  • 7.­303
  • 7.­305
  • 7.­307
  • 7.­310
  • 7.­312
  • 7.­318
  • 7.­322
  • 7.­330-331
  • 9.­2-4
  • 9.­6
  • 9.­10-11
  • 9.­14-17
  • 9.­23
  • 9.­26
  • 9.­37
  • 9.­60
  • 9.­62
  • 9.­64-65
  • 9.­68
  • 9.­92
  • 9.­173
  • 9.­244
  • 9.­298
  • 9.­300
  • 9.­304
  • 9.­352-353
  • 9.­356-358
  • 9.­361-363
  • 9.­365
  • 9.­367
  • 9.­374-375
  • 10.­13
  • 10.­20-21
  • 11.­1
  • 11.­3-4
  • 11.­8
  • 11.­18
  • 11.­25-26
  • 11.­31-32
  • 11.­36
  • 11.­41-42
  • 11.­47
  • 11.­55
  • 11.­65-66
  • 11.­75
  • 11.­77
  • 11.­80
  • 11.­82-83
  • 11.­85
  • 11.­98-99
  • 11.­102-103
  • 11.­107
  • 11.­112-113
  • 11.­118
  • 11.­130
  • 11.­134
  • 11.­138
  • 11.­168
  • 11.­176
  • 11.­179
  • 11.­197-198
  • 11.­200
  • 11.­204
  • 11.­209
  • 11.­215
  • 11.­226
  • 11.­240
  • 11.­266
  • 11.­280-281
  • 11.­283-285
  • 11.­326
  • 11.­332
  • n.­11
  • n.­43
  • g.­121
g.­353

ten afflictions

Wylie:
  • gtse ba bcu
Tibetan:
  • གཙེ་བ་བཅུ།
Sanskrit:
  • daśopadrava AS

These are listed in the Bodhisatva­piṭaka as the afflictions of birth, old age, disease, death, sorrow, lamentation, suffering, depression, grief, and cyclic existence.

Located in 6 passages in the translation:

  • i.­2
  • 1.­37-38
  • 1.­126
  • 1.­135
  • g.­10
g.­354

ten kinds of error

Wylie:
  • log pa’i chos bcu
  • log pa’i chos bcu po
Tibetan:
  • ལོག་པའི་ཆོས་བཅུ།
  • ལོག་པའི་ཆོས་བཅུ་པོ།
Sanskrit:
  • daśamithyātva AS

Ten kinds of error that cause one to be immersed in the world, doomed to error: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong understanding.

Located in 4 passages in the translation:

  • i.­8
  • 1.­69-70
  • 1.­131
g.­355

ten kinds of fear inherent in cyclic existence

Wylie:
  • ’khor ba’i ’jigs pa bcu
  • ’khor ba’i ’jigs pa bcu po
Tibetan:
  • འཁོར་བའི་འཇིགས་པ་བཅུ།
  • འཁོར་བའི་འཇིགས་པ་བཅུ་པོ།
Sanskrit:
  • daśa­sansārabhaya AS

A set of ten metaphors for cyclic existence. See 1.­133.

Located in 1 passage in the translation:

  • 1.­134
g.­356

ten powers

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

Ten things that a buddha knows: (1) what is possible and what is impossible, (2) karmic maturation, (3) various elements, (4) various inclinations, (5) levels of ability, (6) every path of travel, (7) the pure and afflicted sides of concentration, meditative states, and absorptions, (8) memory of former abodes, (9) death and rebirth, and (10) that the defilements have been eliminated. These are listed in more detail at F.10.b.

Located in 20 passages in the translation:

  • 1.­123
  • 2.­50
  • 3.­13
  • 4.­27
  • 4.­58
  • 4.­61
  • 4.­85
  • 4.­102-105
  • 4.­124
  • 4.­144
  • 4.­335
  • 4.­338
  • 6.­12
  • 9.­234
  • 10.­36
  • g.­348
  • g.­380
g.­357

ten situations

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

See “ten situations that lead to malice.”

Located in 3 passages in the translation:

  • i.­2
  • 1.­127
  • g.­358
g.­358

ten situations that lead to malice

Wylie:
  • kun nas mnar sems kyi dngos po bcu
Tibetan:
  • ཀུན་ནས་མནར་སེམས་ཀྱི་དངོས་པོ་བཅུ།
Sanskrit:
  • daśāghātavastu AS

Ten situations that give rise to malicious thoughts. These are listed in the Bodhisatva­piṭaka (F.258.b and F.263.b.

Located in 5 passages in the translation:

  • 1.­41-42
  • 1.­44
  • 1.­127
  • g.­357
g.­359

ten stages of the bodhisatva path

Wylie:
  • byang chub sems dpa’i sa bcu
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་ས་བཅུ།
Sanskrit:
  • daśa­bodhisatva­bhūmi AS

The ten levels of a bodhisatva’s development into a fully enlightened buddha.

Located in 1 passage in the translation:

  • 6.­12
g.­360

ten unwholesome acts

Wylie:
  • mi dge ba bcu’i las kyi lam
Tibetan:
  • མི་དགེ་བ་བཅུའི་ལས་ཀྱི་ལམ།
Sanskrit:
  • daśākuśa­lakarmapatha

See “ten unwholesome forms of conduct.”

Located in 1 passage in the translation:

  • 4.­135
g.­361

ten unwholesome forms of conduct

Wylie:
  • mi dge ba bcu’i las kyi lam
Tibetan:
  • མི་དགེ་བ་བཅུའི་ལས་ཀྱི་ལམ།
Sanskrit:
  • daśākuśala­karmapatha AS

Taking life, taking what is not given, sexual misconduct, lying, slander, uttering harsh words, inane chatter, covetousness, maliciousness, and holding wrong views

Located in 9 passages in the translation:

  • 1.­75-76
  • 3.­15
  • 4.­301
  • 4.­332
  • 7.­101
  • g.­360
  • g.­362
  • g.­363
g.­362

ten unwholesome wrong paths

Wylie:
  • mi dge ba’i las kyi lam bcu
Tibetan:
  • མི་དགེ་བའི་ལས་ཀྱི་ལམ་བཅུ།
Sanskrit:
  • daśākuśala­karmapatha AS

See “ten unwholesome forms of conduct.”

Located in 1 passage in the translation:

  • 1.­132
g.­363

ten wholesome forms of conduct

Wylie:
  • dge ba bcu’i las gyi lam
  • las lam bcu po
Tibetan:
  • དགེ་བ་བཅུའི་ལས་གྱི་ལམ།
  • ལས་ལམ་བཅུ་པོ།
Sanskrit:
  • daśakuśa­lakarmapatha AS

These are the opposite of the ten unwholesome forms of conduct, i.e., refraining from engaging in the ten unwholesome form of conduct and (in some contexts) doing the opposite.

Located in 10 passages in the translation:

  • 3.­15
  • 4.­316
  • 5.­16
  • 5.­21
  • 7.­6
  • 9.­330-331
  • 11.­103
  • 11.­127
  • g.­364
g.­364

tenfold path of action

Wylie:
  • las lam bcu po
Tibetan:
  • ལས་ལམ་བཅུ་པོ།
Sanskrit:
  • daśakarmapatha AS

See “ten wholesome forms of conduct.”

Located in 1 passage in the translation:

  • 9.­328
g.­365

thirty-seven elements that are conducive to awakening

Wylie:
  • byang chub kyi phyogs kyi chos sum cu rtsa bdun gyi chos rnams
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སུམ་ཅུ་རྩ་བདུན་གྱི་ཆོས་རྣམས།
Sanskrit:
  • saptatriṅśad­bodhi­pakṣika­dharma AS

Thirty-seven practices that lead the practitioner to the awakened state: the four foundations of mindfulness, the four kinds of perfect exertion, the four foundations of magical abilities, the five faculties, the five powers, the noble eightfold path, and the seven factors of awakening.

Located in 4 passages in the translation:

  • 11.­83
  • g.­104
  • g.­108
  • g.­113
g.­366

thirty-two characteristics

Wylie:
  • mtshan sum cu rtsa gnyis
Tibetan:
  • མཚན་སུམ་ཅུ་རྩ་གཉིས།
Sanskrit:
  • dvātriṃśallakṣana AS

See “thirty-two characteristics of a great being.”

Located in 4 passages in the translation:

  • 2.­51
  • 5.­7
  • 9.­216
  • 9.­233
g.­367

thirty-two characteristics of a great being

Wylie:
  • skyes bu chen po’i mtshan sum cu rtsa gnyis
Tibetan:
  • སྐྱེས་བུ་ཆེན་པོའི་མཚན་སུམ་ཅུ་རྩ་གཉིས།
Sanskrit:
  • dvātriṃśanmahāpuruṣa­lakṣana AS

The main identifying physical characteristics of both buddhas and kings of the entire world (cakravartins), to which are added the “eighty minor marks.”

Located in 8 passages in the translation:

  • 1.­8
  • 6.­8
  • 9.­101
  • 11.­245
  • g.­52
  • g.­84
  • g.­366
  • g.­368
g.­368

thirty-two supreme characteristics of excellent merit

Wylie:
  • bsod nams rab mchog sum cu gnyis mtshan
  • sum cu rtsa gnyis bsod nams dam mchog mtshan
Tibetan:
  • བསོད་ནམས་རབ་མཆོག་སུམ་ཅུ་གཉིས་མཚན།
  • སུམ་ཅུ་རྩ་གཉིས་བསོད་ནམས་དམ་མཆོག་མཚན།
Sanskrit:
  • dvātriṅśāgravara­puṇya­lakṣana AS

See “thirty-two characteristics of a great being.”

Located in 2 passages in the translation:

  • 2.­58
  • 9.­224
g.­369

three doors of liberation

Wylie:
  • rnam par thar pa’i sgo gsum
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ་གསུམ།
Sanskrit:
  • trivimokṣa­mukha AS

See “three liberations.”

Located in 2 passages in the translation:

  • 9.­173
  • g.­371
g.­370

three forms of existence

Wylie:
  • srid pa gsum
Tibetan:
  • སྲིད་པ་གསུམ།
Sanskrit:
  • tribhava AS

The three realms (desire realm, form realm, and formless realm), or the three levels of existence (subterranean [nāgas], surface [humans], and heavenly [gods]).

Located in 3 passages in the translation:

  • 1.­103
  • 4.­394
  • 7.­19
g.­371

three liberations

Wylie:
  • rnam par thar pa gsum
Tibetan:
  • རྣམ་པར་ཐར་པ་གསུམ།
Sanskrit:
  • trivimokṣa AS

Emptiness, being without attributes, and being without aspiration. Also known as the “three doors of liberation.”

Located in 3 passages in the translation:

  • 4.­393
  • g.­186
  • g.­369
g.­372

three lower realms

Wylie:
  • ngan ’gro gsum
Tibetan:
  • ངན་འགྲོ་གསུམ།
Sanskrit:
  • tridurgati AS

The realms of hell beings, pretas, and animals.

Located in 4 passages in the translation:

  • 7.­17
  • 7.­91
  • 11.­294
  • g.­227
g.­373

three realms

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

The desire realm, form realm, and formless realm.

Located in 15 passages in the translation:

  • 3.­19
  • 4.­118
  • 4.­161
  • 4.­168
  • 4.­284
  • 4.­345
  • 5.­18
  • 6.­9
  • 9.­173
  • 10.­26
  • 11.­166
  • 11.­192
  • 11.­195
  • g.­370
  • g.­378
g.­374

three spheres

Wylie:
  • ’khor gsum
Tibetan:
  • འཁོར་གསུམ།
Sanskrit:
  • trimaṇḍala AS

The triad of a subject, the doer; an object (direct or indirect) to which something is done; and the action of doing it. When a bodhisatva acts, none of these three aspects of the action are to be apprehended or conceptualized.

Located in 3 passages in the translation:

  • 4.­346-347
  • 11.­83
g.­375

three types of sentient beings

Wylie:
  • phung po gsum
Tibetan:
  • ཕུང་པོ་གསུམ།
Sanskrit:
  • trirāśi AS

A division of beings into three according to their potential for receiving the Dharma. These categories are altered by the appearance of a buddha. The three are (1) those whose receptivity is certain (nges pa’i phung po, samyaktva­niyata­rāśi), (2) those whose receptivity is unpredictable (ma nges pa’i phung po, aniyatarāśi), and (3) those whose nonreceptivity is certain (log par nges pa’i phung po, mithyātvaniyata­rāśi).

Located in 3 passages in the translation:

  • 4.­388
  • 4.­393
  • n.­9
g.­376

three unwholesome roots

Wylie:
  • mi dge ba’i rtsa ba gsum
Tibetan:
  • མི་དགེ་བའི་རྩ་བ་གསུམ།
Sanskrit:
  • tryakuśalamūla AS

Also known as the three poisons, they are passion (lobha, chags pa), aggression (dveṣa, zhe sdang), and ignorance (moha, gti mug).

Located in 1 passage in the translation:

  • 7.­101
g.­377

three vehicles

Wylie:
  • theg pa gsum
Tibetan:
  • ཐེག་པ་གསུམ།
Sanskrit:
  • triyāna AS

The vehicles of the śrāvakas, pratyekabuddhas, and complete buddhas.

Located in 8 passages in the translation:

  • 4.­253
  • 4.­390
  • 4.­393
  • 9.­332
  • 9.­362-363
  • 9.­367-368
g.­378

three worlds

Wylie:
  • ’jig rten gsum
  • ’jig rten gsum po
Tibetan:
  • འཇིག་རྟེན་གསུམ།
  • འཇིག་རྟེན་གསུམ་པོ།
Sanskrit:
  • triloka AS

See also “three realms.”

Located in 10 passages in the translation:

  • 1.­104
  • 1.­108
  • 2.­48
  • 2.­64
  • 3.­14
  • 3.­22
  • 4.­14
  • 4.­328
  • 9.­99
  • 11.­122
g.­379

three-thousandfold worlds

Wylie:
  • stong gsum gyi stong chen po’i ’jig rten gyi khams
  • stong gsum
Tibetan:
  • སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།
  • སྟོང་གསུམ།
Sanskrit:
  • trisāhasra­loka­dhātu AS

Definition from the 84000 Glossary of Terms:

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvi­sāhasra­mahā­sāhasra­lokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

Located in 3 passages in the translation:

  • 4.­40
  • 4.­71
  • 9.­166
g.­380

threefold knowledge

Wylie:
  • rigs gsum
  • gsum rig pa
Tibetan:
  • རིགས་གསུམ།
  • གསུམ་རིག་པ།
Sanskrit:
  • trividya AS
  • trividyā AS

The three kinds of knowledge obtained by the Buddha on the night of his enlightenment. These consist of the knowledge of the death and rebirth of sentient beings, the knowledge of past lives, and the knowledge of the cessation of defilements. These are the last three of the ten powers of the tathāgatas.

Located in 4 passages in the translation:

  • 7.­275
  • 9.­128
  • 11.­258-259
g.­381

threefold realm

Wylie:
  • ’jig rten gsum po dag
Tibetan:
  • འཇིག་རྟེན་གསུམ་པོ་དག
Sanskrit:
  • tribhuvana AS

Located in 1 passage in the translation:

  • 9.­347
g.­382

threefold thousand great thousand worlds

Wylie:
  • stong gsum gyi stong chen po’i ’jig rten gyi khams
Tibetan:
  • སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • tri­sāhasramahāsāhasra­loka­dhātu AS

Definition from the 84000 Glossary of Terms:

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvi­sāhasra­mahā­sāhasra­lokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

Located in 21 passages in the translation:

  • 2.­74
  • 4.­62
  • 4.­64
  • 4.­66
  • 4.­68
  • 4.­85
  • 4.­88
  • 4.­97
  • 4.­112
  • 4.­115-116
  • 4.­257
  • 7.­213
  • 7.­219
  • 9.­4
  • 9.­272
  • 9.­309-310
  • 9.­349
  • 9.­351
  • 10.­20
g.­383

totality of phenomena

Wylie:
  • chos kyi dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
Sanskrit:
  • dharmadhātu AS

Located in 33 passages in the translation:

  • 4.­9
  • 4.­14
  • 4.­16
  • 4.­28
  • 4.­45-46
  • 4.­48
  • 4.­50
  • 4.­61-62
  • 4.­98
  • 4.­257
  • 4.­285
  • 4.­288-289
  • 4.­303
  • 4.­319
  • 4.­348
  • 4.­356
  • 4.­384
  • 4.­394
  • 7.­183
  • 9.­333
  • 10.­13
  • 10.­18
  • 10.­23
  • 10.­25-26
  • 11.­72
  • 11.­74
  • 11.­89
  • 11.­98
  • 11.­133
g.­384

Tuṣita Heaven

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

Definition from the 84000 Glossary of Terms:

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).

Located in 5 passages in the translation:

  • 2.­15
  • 4.­63
  • 4.­116
  • 4.­257
  • 9.­300
g.­385

twelve limbs of existence

Wylie:
  • srid pa’i yan lag bcu gnyis
Tibetan:
  • སྲིད་པའི་ཡན་ལག་བཅུ་གཉིས།
Sanskrit:
  • dvādaśa­bhavāṅga AS

See “twelve links of dependent origination.”

Located in 1 passage in the translation:

  • 4.­355
g.­386

twelve links of dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba yan lag bcu gnyis
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་ཡན་ལག་བཅུ་གཉིས།
Sanskrit:
  • dvāda­śāṅgapratītya­samutpāda

Definition from the 84000 Glossary of Terms:

The principle of dependent origination asserts that nothing exists independently of other factors, the reason for this being that things and events come into existence only by dependence on the aggregation of multiple causes and conditions. In general, the processes of cyclic existence, through which the external world and the sentient beings within it revolve in a continuous cycle of suffering, propelled by the propensities of past actions and their interaction with afflicted mental states, originate dependent on the sequential unfolding of twelve links: (1) fundamental ignorance, (2) formative predispositions, (3) consciousness, (4) name and form, (5) sense field, (6) sensory contact, (7) sensation, (8) craving, (9) grasping, (10) rebirth process, (11) actual birth, (12) aging and death. It is through deliberate reversal of these twelve links that one can succeed in bringing the whole cycle to an end.

Located in 4 passages in the translation:

  • i.­2
  • g.­31
  • g.­314
  • g.­385
g.­387

ultimate goal

Wylie:
  • yang dag pa’i mtha’
Tibetan:
  • ཡང་དག་པའི་མཐའ།
Sanskrit:
  • bhūtakoṭi AS

See “summit of existence.”

Located in 2 passages in the translation:

  • 3.­32
  • 11.­133
g.­388

ultimate state of existence

Wylie:
  • yang dag pa’i mtha’
Tibetan:
  • ཡང་དག་པའི་མཐའ།
Sanskrit:
  • bhūtakoṭi AS

See “summit of existence.”

Located in 1 passage in the translation:

  • 1.­161
g.­389

unique buddha qualities

Wylie:
  • sangs rgyas kyi chos ma ’dres pa rnams
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་རྣམས།
Sanskrit:
  • āveṇikā­buddha­dharma AS

See “eighteen unique buddha qualities.”

Located in 24 passages in the translation:

  • i.­5
  • 4.­1
  • 4.­15
  • 4.­377
  • 4.­380-398
  • 9.­14
g.­390

ūrṇā curl

Wylie:
  • mdzod spu
Tibetan:
  • མཛོད་སྤུ།
Sanskrit:
  • ūrṇā AS

Definition from the 84000 Glossary of Terms:

One of the thirty-two marks of a great being. It consists of a soft, long, fine, coiled white hair between the eyebrows capable of emitting an intense bright light. Literally, the Sanskrit ūrṇā means “wool hair,” and kośa means “treasure.”

Located in 1 passage in the translation:

  • 9.­169
g.­391

Uttaptavīrya

Wylie:
  • brtson ’grus ’bar ba
Tibetan:
  • བརྩོན་འགྲུས་འབར་བ།
Sanskrit:
  • uttaptavīrya AS

The name of the bodhisatva Samvara when he attains awakening.

Located in 3 passages in the translation:

  • 9.­284-286
g.­392

Vaiśramaṇa

Wylie:
  • rnam thos bu
Tibetan:
  • རྣམ་ཐོས་བུ།
Sanskrit:
  • vaiśramaṇa AS

An epithet of Kubera, the god of riches and treasure.

Located in 1 passage in the translation:

  • 1.­35
g.­393

vajra

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

Definition from the 84000 Glossary of Terms:

This term generally indicates indestructibility and stability. In the sūtras, vajra most often refers to the hardest possible physical substance, said to have divine origins. In some scriptures, it is also the name of the all-powerful weapon of Indra, which in turn is crafted from vajra material. In the tantras, the vajra is sometimes a scepter-like ritual implement, but the term can also take on other esoteric meanings.

Located in 11 passages in the translation:

  • 3.­12
  • 4.­96
  • 6.­9
  • 7.­113
  • 9.­333
  • 9.­341
  • 10.­23
  • 10.­39
  • 10.­43
  • 11.­122
  • 11.­182
g.­394

Varagandha

Wylie:
  • dri mchog
Tibetan:
  • དྲི་མཆོག
Sanskrit:
  • varagandha AS

A buddha in the distant past.

Located in 1 passage in the translation:

  • 9.­282
g.­395

Vāyuna

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vāyuna AS

The god of the wind.

Located in 2 passages in the translation:

  • 7.­260
  • n.­81
g.­396

vice

Wylie:
  • kun nas nyon mongs
Tibetan:
  • ཀུན་ནས་ཉོན་མོངས།
Sanskrit:
  • saṃkleśa AS

Definition from the 84000 Glossary of Terms:

A term meaning defilement, impurity, and pollution, broadly referring to cognitive and emotional factors that disturb and obscure the mind. As the self-perpetuating process of affliction in the minds of beings, it is a synonym for saṃsāra. It is often paired with its opposite, vyavadāna, meaning “purification.”

Located in 70 passages in the translation:

  • 1.­66
  • 1.­83
  • 1.­85
  • 1.­163
  • 1.­166
  • 3.­12
  • 3.­17
  • 3.­19
  • 3.­24
  • 4.­14
  • 4.­41
  • 4.­197
  • 4.­214
  • 4.­224
  • 4.­232
  • 4.­268
  • 4.­288
  • 5.­2
  • 5.­7
  • 5.­12
  • 6.­15-16
  • 7.­219
  • 7.­246
  • 7.­252
  • 7.­322
  • 7.­357
  • 7.­374
  • 8.­53
  • 8.­57-58
  • 9.­43
  • 9.­71
  • 9.­79
  • 9.­164
  • 9.­167
  • 9.­171
  • 9.­173
  • 9.­201
  • 9.­354
  • 10.­5
  • 10.­8
  • 10.­10
  • 10.­16
  • 10.­18
  • 10.­20
  • 10.­22-23
  • 10.­25
  • 10.­27-28
  • 10.­35
  • 10.­40
  • 11.­2
  • 11.­53
  • 11.­55
  • 11.­95
  • 11.­102
  • 11.­124
  • 11.­133
  • 11.­147
  • 11.­178
  • 11.­191-192
  • 11.­195-196
  • 11.­201
  • 11.­203
  • 11.­236
  • 11.­326
g.­397

victorious one

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

An epithet of a buddha.

Located in 58 passages in the translation:

  • 1.­4
  • 1.­12
  • 1.­20
  • 1.­89
  • 1.­114
  • 1.­119
  • 2.­53
  • 4.­3
  • 4.­21
  • 4.­23
  • 4.­28
  • 4.­59
  • 4.­61
  • 4.­75
  • 4.­102-103
  • 4.­142
  • 4.­151
  • 4.­158
  • 4.­170
  • 4.­186
  • 4.­249
  • 4.­252
  • 4.­254
  • 4.­260
  • 4.­265
  • 4.­275
  • 4.­277
  • 4.­329
  • 4.­333-335
  • 4.­374
  • 4.­404
  • 4.­419
  • 4.­421
  • 7.­26
  • 7.­94
  • 7.­127
  • 7.­171
  • 7.­187
  • 7.­303-304
  • 7.­308
  • 7.­317
  • 7.­326
  • 7.­330
  • 8.­26
  • 8.­42
  • 9.­68
  • 9.­116
  • 9.­208
  • 9.­258
  • 9.­291
  • 9.­298
  • 10.­37
  • 11.­210-211
g.­398

Vigama

Wylie:
  • ’bral bar byed pa
Tibetan:
  • འབྲལ་བར་བྱེད་པ།
Sanskrit:
  • vigama AS

A great physician who lived on the mountain Himavat.

Located in 1 passage in the translation:

  • 9.­350
g.­399

Vigatatamā

Wylie:
  • mun pa dang bral ba
Tibetan:
  • མུན་པ་དང་བྲལ་བ།
Sanskrit:
  • vigatatamā AS

The mother of the future buddha Kāruṇika.

Located in 1 passage in the translation:

  • 9.­164
g.­400

vigor

Wylie:
  • brtson ’grus
Tibetan:
  • བརྩོན་འགྲུས།
Sanskrit:
  • vīrya AS

One of the six perfections.

Located in 126 passages in the translation:

  • i.­9
  • 1.­87
  • 1.­91
  • 3.­17
  • 4.­1
  • 4.­22
  • 4.­108
  • 4.­112-113
  • 4.­124
  • 4.­129
  • 4.­188-189
  • 4.­191
  • 4.­199
  • 4.­248
  • 4.­311
  • 4.­313
  • 4.­387
  • 4.­393
  • 4.­407
  • 5.­7
  • 5.­20-21
  • 5.­31
  • 6.­1
  • 7.­20
  • 7.­55
  • 7.­59
  • 7.­67
  • 7.­84
  • 7.­116
  • 7.­120
  • 7.­129
  • 7.­136
  • 7.­141
  • 7.­159
  • 7.­168
  • 7.­182
  • 7.­255
  • 7.­260
  • 7.­374
  • 9.­1-5
  • 9.­7-8
  • 9.­10
  • 9.­12-13
  • 9.­15
  • 9.­18-20
  • 9.­31
  • 9.­40
  • 9.­43
  • 9.­65-66
  • 9.­68
  • 9.­165-174
  • 9.­233
  • 9.­268
  • 9.­270
  • 9.­287
  • 9.­295
  • 9.­297-298
  • 9.­301
  • 9.­305-306
  • 9.­333
  • 9.­339
  • 9.­349
  • 9.­352-353
  • 9.­356
  • 9.­358
  • 9.­362
  • 9.­374-376
  • 10.­15-16
  • 10.­20
  • 10.­22
  • 10.­26
  • 11.­3
  • 11.­26
  • 11.­29
  • 11.­32
  • 11.­55
  • 11.­80
  • 11.­83
  • 11.­110
  • 11.­113
  • 11.­119
  • 11.­136
  • 11.­139
  • 11.­165
  • 11.­167
  • 11.­169
  • 11.­175
  • 11.­177
  • 11.­182
  • 11.­189
  • 11.­197
  • 11.­228
  • g.­91
  • g.­94
  • g.­97
  • g.­98
  • g.­104
  • g.­261
  • g.­313
g.­401

Vijitadhvaja

Wylie:
  • rnam par rgyal ba’i rgyal mtshan
Tibetan:
  • རྣམ་པར་རྒྱལ་བའི་རྒྱལ་མཚན།
Sanskrit:
  • vijitadhvaja AS

The capital city of King Vijitāyus in the distant past, during the time of the Buddha Mahāskandha.

Located in 1 passage in the translation:

  • 5.­3
g.­402

Vijitāyus

Wylie:
  • tshe rnam par rgyal ba
Tibetan:
  • ཚེ་རྣམ་པར་རྒྱལ་བ།
Sanskrit:
  • vijitāyus AS

A king in the distant past, during the time of the Buddha Mahāskandha.

Located in 3 passages in the translation:

  • 5.­3
  • g.­401
  • g.­404
g.­403

Vipaśyin

Wylie:
  • rnam par gzigs
Tibetan:
  • རྣམ་པར་གཟིགས།
Sanskrit:
  • vipaśyin AS

In early Buddhism the first of seven buddhas, with Śākyamuni as the seventh. The first three buddhas‍—Vipaśyin, Śikhin, and Viśvabhuk‍—appeared in a kalpa earlier than our Bhadra kalpa, and therefore Śākyamuni is more commonly referred to as the fourth buddha.

Located in 26 passages in the translation:

  • 9.­77
  • 9.­79
  • 9.­99-101
  • 9.­110
  • 9.­112
  • 9.­114
  • 9.­127
  • 9.­133-136
  • 9.­144
  • 9.­148
  • 9.­156
  • 9.­164
  • g.­14
  • g.­20
  • g.­169
  • g.­172
  • g.­181
  • g.­239
  • g.­330
  • g.­334
  • g.­414
g.­404

Vīryacarita

Wylie:
  • brtson ’grus spyod pa
Tibetan:
  • བརྩོན་འགྲུས་སྤྱོད་པ།
Sanskrit:
  • vīryacarita AS

The son of King Vijitāyus in the distant past, during the time of the Buddha Mahāskandha.

Located in 6 passages in the translation:

  • i.­6
  • i.­11
  • 5.­3
  • 11.­233-235
g.­405

vision of phenomena

Wylie:
  • chos kyi mig
Tibetan:
  • ཆོས་ཀྱི་མིག
Sanskrit:
  • dharmacakṣus AS

A genuine understanding and realistic view of the state of things.

Located in 1 passage in the translation:

  • 11.­314
g.­406

Vulture’s Peak

Wylie:
  • bya rgod phung po
Tibetan:
  • བྱ་རྒོད་ཕུང་པོ།
Sanskrit:
  • gṛdhrakūṭa AS

Definition from the 84000 Glossary of Terms:

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

Located in 9 passages in the translation:

  • i.­2
  • 1.­4-5
  • 2.­45-47
  • 2.­63
  • 2.­78
  • 11.­296
g.­407

water that possesses eight qualities

Wylie:
  • yan lag brgyad dang ldan pa’i chu
Tibetan:
  • ཡན་ལག་བརྒྱད་དང་ལྡན་པའི་ཆུ།
Sanskrit:
  • aṣṭāṅgopetodaka AS
  • aṣṭāṅgopetapānīya AS
  • aṣṭāṅgopetavāri AS

Here listed as water that is soothing, agreeable, mild, clear, not murky, pure, delicious, and not harmful even if enjoyed in excess.

Located in 4 passages in the translation:

  • 4.­92
  • 7.­206
  • 9.­114
  • g.­408
g.­408

water with eight qualities

Wylie:
  • yan lag brgyad kyi chu
Tibetan:
  • ཡན་ལག་བརྒྱད་ཀྱི་ཆུ།
Sanskrit:
  • aṣṭāṅgajala AS

See “water that possesses eight qualities.”

Located in 1 passage in the translation:

  • 7.­233
g.­409

wholesome

Wylie:
  • dge ba
Tibetan:
  • དགེ་བ།
Sanskrit:
  • kuśala AS

Proper and conducive to good results.

Located in 64 passages in the translation:

  • 3.­16
  • 3.­33
  • 4.­14
  • 4.­24
  • 4.­135
  • 4.­137
  • 4.­146
  • 4.­161
  • 4.­188
  • 4.­198
  • 4.­252-253
  • 4.­317
  • 4.­325
  • 4.­335-337
  • 4.­354
  • 4.­386
  • 4.­393
  • 4.­406
  • 5.­14
  • 5.­22
  • 5.­27
  • 7.­20
  • 7.­22
  • 7.­101
  • 7.­120
  • 7.­123
  • 7.­125
  • 7.­127
  • 7.­192
  • 7.­203
  • 7.­212
  • 7.­335
  • 7.­374
  • 9.­167
  • 9.­172
  • 9.­174
  • 9.­176
  • 9.­180
  • 9.­194
  • 9.­261
  • 9.­331
  • 10.­12-13
  • 10.­15
  • 10.­28
  • 11.­3
  • 11.­18
  • 11.­55
  • 11.­63
  • 11.­74
  • 11.­103
  • 11.­108
  • 11.­128
  • 11.­162
  • 11.­165-166
  • 11.­177
  • 11.­179
  • 11.­183
  • 11.­195
  • 11.­197
g.­410

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa AS

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

Located in 29 passages in the translation:

  • i.­3
  • 1.­2
  • 1.­8
  • 2.­2-3
  • 2.­5-6
  • 2.­14
  • 2.­19
  • 2.­21
  • 2.­45-46
  • 2.­48
  • 2.­59
  • 2.­63
  • 2.­81
  • 7.­206
  • 7.­210-211
  • 7.­213
  • 8.­3
  • 9.­93
  • 9.­113
  • 9.­314
  • 10.­9
  • 10.­12
  • 11.­76
  • g.­173
  • g.­287
g.­411

Yama

Wylie:
  • gshin rje
Tibetan:
  • གཤིན་རྗེ།
Sanskrit:
  • yama AS
  • yāma AS

The lord of death, the ruler of hell.

Located in 4 passages in the translation:

  • 1.­107
  • 7.­124
  • g.­285
  • g.­346
g.­412

Yāma Heaven

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

The third of the six heavens of the realm of desire; also the name of the gods living there. The Tibetan translation ’thab bral, “free from strife or combat,” derives from the idea that these devas, because they live in an aerial abode above Sumeru, do not have to engage in combat with the asuras who dwell on the slopes of the mountain.

Located in 3 passages in the translation:

  • 4.­63
  • g.­281
  • g.­413
g.­413

yāmas

Wylie:
  • ’thab bral gyi lha rnams
Tibetan:
  • འཐབ་བྲལ་གྱི་ལྷ་རྣམས།
Sanskrit:
  • yāma AS

See also “Yāma Heaven”.

Located in 1 passage in the translation:

  • 4.­116
g.­414

Yaśa

Wylie:
  • grags pa
Tibetan:
  • གྲགས་པ།
Sanskrit:
  • yaśa AS

One of six wicked mendicants in the distant past, during the time of the Buddha Vipaśyin.

Located in 1 passage in the translation:

  • 9.­78
g.­415

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana AS

Definition from the 84000 Glossary of Terms:

A measure of distance sometimes translated as “league,” but with varying definitions. The Sanskrit term denotes the distance yoked oxen can travel in a day or before needing to be unyoked. From different canonical sources the distance represented varies between four and ten miles.

Located in 15 passages in the translation:

  • 4.­76
  • 4.­115-116
  • 7.­218
  • 7.­335-336
  • 9.­92
  • 9.­164
  • 9.­257
  • 9.­350
  • 10.­20
  • 11.­102
  • 11.­238
  • 11.­305
  • g.­179
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    84000. The Collected Teachings on the Bodhisatva (Bodhisatva­piṭaka, byang chub sems dpa’i sde snod, Toh 56). Translated by Norwegian Institute of Palaeography and Historical Philology (PHI). Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh56/UT22084-040-007-glossary.Copy
    84000. The Collected Teachings on the Bodhisatva (Bodhisatva­piṭaka, byang chub sems dpa’i sde snod, Toh 56). Translated by Norwegian Institute of Palaeography and Historical Philology (PHI), online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh56/UT22084-040-007-glossary.Copy
    84000. (2024) The Collected Teachings on the Bodhisatva (Bodhisatva­piṭaka, byang chub sems dpa’i sde snod, Toh 56). (Norwegian Institute of Palaeography and Historical Philology (PHI), Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh56/UT22084-040-007-glossary.Copy

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