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བསྐལ་པ་བཟང་པོ།

The Good Eon
Chapter 1

Bhadra­kalpika
འཕགས་པ་བསྐལ་པ་བཟང་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa bskal pa bzang po zhes bya ba theg pa chen po’i mdo
The Noble Great Vehicle Sūtra “The Good Eon”
Ārya­bhadra­kalpika­nāma­mahāyāna­sūtra

Toh 94

Degé Kangyur vol. 45 (mdo sde, ka), folios 1.b–340.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Vidyākara­siṁha
  • Palgyi Yang
  • Paltsek

Imprint

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Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022

Current version v 1.1.22 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 3 sections- 3 sections
· The Multiplicity of Buddhas and the Buddhas of the Good Eon
· The Good Eon as a “samādhi sūtra”
· Sources and Translation
tr. The Translation
+ 2 chapters- 2 chapters
1. Chapter 1
2. Chapter 2
2.A. The names
2.B. The lives
2.C. The engendering of the mind of awakening
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan Sources
· Secondary Sources
g. Glossary

s.

Summary

s.­1

While resting in a park outside the city of Vaiśālī, the Buddha is approached by the bodhisattva Prāmodyarāja, who requests meditation instruction. The Buddha proceeds to give a teaching on a meditative absorption called elucidating the way of all phenomena and subsequently delivers an elaborate discourse on the six perfections. Prāmodyarāja then learns that all the future buddhas of the Good Eon are now present in the Blessed One’s audience of bodhisattvas. Responding to Prāmodyarāja’s request to reveal the names under which these present bodhisattvas will be known as buddhas in the future, the Buddha first lists these names, and then goes on to describe the circumstances surrounding their birth, awakening, and teaching in the world. In the sūtra’s final section, we learn how each of these great bodhisattvas who are on the path to buddhahood first developed the mind of awakening.


ac.

Acknowledgements

ac.­1

Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Thomas Doctor produced the translation and Andreas Doctor, Anya Zilman, and Nika Jovic compared the draft translation with the original Tibetan and edited the text. The introduction was written by Thomas Doctor and the 84000 editorial team.

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


ac.­2

The generous sponsorship of Dzongsar Jamyang Khyentse Rinpoche, Zhou Tian Yu, Chen Yi Qin, Zhou Xun, Zhao Xuan, Chen Kun, and Zhuo Yue, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

i.­1

The Good Eon recounts the names and circumstances pertaining to all the one thousand and four buddhas1 who will appear in our world during this current eon, which is commonly known among Mahāyāna Buddhists as the Good Eon.2 Listed as the first scripture in the General Sūtra section of most Kangyur collections, it is among the longest of the Mahāyāna sūtras translated into Tibetan.3 Besides occupying this place of honor in the Kangyur, The Good Eon was often copied or printed separately in Tibet, where it has long functioned as a special ceremonial scripture that is read aloud by lamas on special occasions to foster well-being and good fortune, and that is often kept on the family altar in Tibetan homes for this purpose.

The Multiplicity of Buddhas and the Buddhas of the Good Eon

The Good Eon as a “samādhi sūtra”

Sources and Translation


Text Body

The Translation
The Noble Great Vehicle Sūtra
The Good Eon

1.

Chapter 1

[B1] [F.1.b]


1.­1

Homage to all buddhas and bodhisattvas.


1.­2

Thus did I hear at one time. The Blessed One was residing at Śrāvasti, where he had observed the summer retreat. After the three months of summer had passed, he prepared his Dharma robes. Once he had prepared his Dharma robes, he put on the robes, took up his alms bowl, and, together with one hundred thousand monks and eight hundred million bodhisattvas, proceeded toward the city of Vaiśālī. On the way, the Blessed One entered a large forest, where he later arose from meditative seclusion.

1.­3

The bodhisattva Prāmodyarāja, [F.2.a] who had also entered meditative seclusion, now likewise reemerged from this state. He and the whole assembly of monks, nuns, male lay practitioners, female lay practitioners, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahorāgas were now seated on their mats. All of the assembled bodhisattvas had attained illumination, dhāraṇī, and absorption. They were endowed with the five superknowledges, their words were engaging, and they were free from pretense, had no worldly ambitions, and were free from attachment. They taught the Dharma without any regard for material things. They had perfected acceptance of the profound Dharma, had accomplished fearlessness, and were beyond the actions of the māras. They had shed karmic obscurations, achieved the state free from any doubt about the nature of the Dharma, and accumulated aspirations throughout countless eons. They had smiles on their faces, spoke straightforwardly, and never frowned. They communicated in melodious voices, their minds were indomitable, and the flow of their eloquence was unbroken. They had achieved acceptance of equality. They were able to outshine infinite gatherings without any fear. They were adept at elaborating on a single word throughout ten million eons.

1.­4

They were confident that all phenomena are just like illusions, a mirage, the moon in water, dreams, and echoes. Their minds were endowed with infinite fearlessness, and they were confident in knowing the most subtle movements in the minds of sentient beings, as well as every aspect of their conduct. They possessed vast virtue [F.2.b] and their minds were unimpeded. They were free from exaggerating pride and endowed with patience. Their virtues were genuinely comprehensive. Their aspirations encompassed infinite arrays of buddha realms. They constantly manifested the absorption of recollecting the buddhas of countless world systems. They were skilled in supplicating boundless buddhas. They were skilled in quelling differing views, as well as latent tendencies and the fetters of emotional defilements. They were skilled in accomplishing hundreds of thousands of displays through absorption. They included the bodhisattva Maitreya, as well as the youthful Mañjuśrī, Avalokiteśvara, Sound of Thunder,34 Mind of Blooming Flowers of a Hundred Thousand Virtues, Possessor of the Mind of Infinite Practice and the Speech That Is Adorned with Flashes of Lightning, Possessor of the Mind of Complete Detachment, King of Renown, Perceiver of the Agreeable and the Disagreeable, King of the Splendid Light of Deep Accumulations of Gold, Seeing and Moving Across a Hundred Yojanas, Heaps of Eloquence, Mass of Wisdom, Amoghadarśin, Bhadrapāla, the Eight Holy Beings,35 Gandhahastin, Jewel Treasury, Heaps of Insight, Array of Offerings, King of the Melodious Lion’s Roar, Adorned with Arrays of Wisdom, Moving with the Gait of a Lion, Fearless in Limitless Mastery of Eloquence, the bodhisattva Prāmodyarāja, and others.

1.­5

From the world systems of the great trichiliocosm came the Four Great Kings, Śakra, Brahmā, Īśvara, Mahābrahmā, [F.3.a] nāga leaders, yakṣa leaders, asura leaders, garuḍa leaders, kinnara leaders, mahorāga leaders, and gandharva leaders, arriving in the presence of the Blessed One, scattering flowers before him, and then taking their places in the gathering.

1.­6

At that time, the bodhisattva Prāmodyarāja observed seven days of fasting during which he would either stand or sit upright, practicing with unrelenting diligence, free from drowsiness and without sleep. It was then that the bodhisattva Prāmodyarāja spoke to the Blessed One: “Which quality must bodhisattvas perfect in order for them to know the thoughts and conduct of all sentient beings, to apply the words that have the intent of all the buddhas, to avoid teaching based on incorrect teachings, to follow knowledge grounded in truth as literally expressed, and to become free of any obscuration with respect to all the buddhas of the present? Through which quality may they be able to accompany and perceive the buddhas, achieve certainty through the Dharma, follow the ways of the world without becoming stained by the world, abide in meditative attainments without taking birth in the corresponding realms, practice the Dharma of nirvāṇa without transcending suffering, and practice the Dharma of hearers and solitary buddhas in which the aspirations of buddhahood are not perfected, without achieving deliverance through those vehicles? Through which quality may their minds be unclouded in recollecting the buddhas, may they engage with the different dispositions and also be in accord with them all, not become overpowered by any question or eloquence, [F.3.b] apprehend all the infinite displays of the buddha realms, attain all forms of insight, bring sentient beings to maturation without adhering to the notion of ‘sentient being,’ teach the Dharma yet not fixate on any objective references, explain nirvāṇa yet not objectify this peacefulness in any way, act for the sake of awakening without fixation, and give up existence, as well as no existence, but aspire to what is vast? Blessed One, I do not ask in this way without any knowledge. Nevertheless, please explain.”


1.­7

Then the bodhisattva Prāmodyarāja spoke these verses:

“A large assembly of gods, humans, yakṣas, and gandharvas
Have gathered here in accordance with their infinite aspirations.
What is the practice of the bodhisattvas?
You are the protector of the worlds, the Illuminator,
1.­8
“Moon of Speech‍—as I beseech you,
Please give the teaching in step-by-step fashion.
When common people hear of the qualities of supreme awakening,
They become inspired and endeavor for awakening.
1.­9
“With faith in the supreme qualities of awakening,
I ask you who have perfected all good qualities.
Master of infinite renown, do you know my mind?
Other than the Victorious One, who could be my witness?
1.­10
“Gods and humans are thirsting for the qualities of the victorious ones.
Please explain, delineating the practices of the ten powers.
You possess the supreme qualities and have the qualities of awakening.
You who know the great ways of renown and beauty, please explain!
1.­11
“How do the brilliant light rays of wisdom
Conquer the forces of darkness and their armies?
How is the trichiliocosm quickly shaken?
Well-Gone One, please explain about such activities of awakening.
1.­12
“How does the flower of the buddha marks blossom?
How does one come to possess an infinite voice? [F.4.a]
How does the absorption that resembles Sumeru arise?
Please explain such practices of the mind of awakening.
1.­13
“Incomparable and unrivaled, you are without guile or pretense,
Selfless, worthy, and free from contamination of the three stains.
You are the supreme mendicant praised by throngs of the learned‍—
I ask you about the practices of supreme people.
1.­14
“Your understanding is stable and mindful, and you have the flower of speech.
Unconfused, you master excellent conduct and are the best of orators.
Good person free from stains, supreme leader and benefactor,
Please teach me how to become victorious.
1.­15
“When I have heard these matters from you,
I shall pursue the true practices of awakening throughout day and night.
Without anything else occupying my mind,
I shall joyfully devote myself fully to these practices.
1.­16
“How does one possess absorption and dhāraṇī?
How does one possess wisdom, insight, and eloquence?
How is one able to behold buddhas in infinite directions,
And to ask questions regarding what is right and what is not?
1.­17
“How is unequaled wisdom realized?
How are the hundreds of avenues of virtue accomplished?
And how does the teaching become free from error?
This I ask of you, who practices the ten powers.
1.­18
“I ask not out of attachment to the pleasures of existence,
Or because I am swayed by objects.
I cherish the elixir of the victorious ones.
So please, quickly, teach me about the practice of the ten powers!”
1.­19

The Blessed One then spoke to the bodhisattva Prāmodyarāja: “Excellent, Prāmodyarāja, excellent! I possess the absorption called elucidating the way of all phenomena. When bodhisattvas possess that absorption, they attain those qualities. Furthermore, they perfect one hundred and twenty-one perfections. They attain eighty-four thousand absorptions and eighty-four thousand dhāraṇīs. They realize expert ways of engaging in the conduct of all sentient beings, [F.4.b] and they quickly awaken to unexcelled, complete, and perfect buddhahood.36

1.­20

“Prāmodyarāja, what is the absorption called elucidating the way of all phenomena? It is doing exactly what one says. It is saying exactly what one has done. It is purifying the body, purifying the speech, and purifying the mind. It is the wish to benefit. It is being endowed with love, not relinquishing compassion, not pursuing pleasures, pursuing the Dharma, ensuring that faith is not wasted, and practicing in accordance with one’s pledges. It is being expert regarding language. It is liberating sentient beings, practicing well-considered deeds, not having bodily cravings, and having an unwavering mind. It is easing those in pain, ennobling the happy, restraining the careless, improving the diligent, dispelling regrets regarding the Dharma, not harboring preconceptions regarding sentient beings, not harboring preconceptions regarding entities, cutting through grasping, and demolishing attributes. It is immutable equipoise, the constant pursuit of wisdom, giving up mundane conversation, seeking supramundane conversation, impeccable mindfulness, and freedom from discussing phenomena. It is correct engagement in actions, accomplishment in conduct, knowledge of the world, and firm conviction in karma. It is giving up lack of faith, being highly motivated, setting one’s mind on buddhas, teaching flourishing, rejoicing in merits, supplicating the buddhas, paying homage to those worthy of offerings, [F.5.a] and expressing praise.

1.­21

“It is being free from pride, being insatiable regarding roots of virtue, being constantly diligent, not giving up on one’s pursuits but ensuring their completion, being magnanimous in the world with respect to deeds performed according to causes and conditions, and not forsaking the requisites. It is not postulating a single metaphysical ground and not clinging to the idea that ‘this alone is true.’ It is never calling the desire realm ‘home,’ not clinging to the form realm, not being of the nature of the formless realm, and having firm conviction about how results manifest in accordance with their conditioning. It is sharing one’s own means and being impartial, never tricking any being, not being deceptive regarding the buddhas, not disparaging bodhisattvas, and not speaking badly about the teachings.

1.­22

“It is harboring no anger toward the rational or irrational, not relying on the wealth of other groups, never failing to fulfill wishes, giving up pride, giving up anger, and conquering ignorance. It is not enjoying wealth, being content with bare necessities, abandoning worldly pursuits, not being displeased with not getting wealth, not becoming conceited at getting wealth, sharing whatever one obtains, and not hoarding. It is accepting negative words from others, guarding one’s words, being clear minded, encouraging those who are rational, not following those who are irrational, and practicing sustained inquiry. It is not giving up meditative seclusion, not leaving the wilderness, always practicing the ascetic virtues, being inspired by emptiness, not being satisfied with things, not fixating on the aggregates, subduing the elements, not reifying the sense sources, [F.5.b] not revering37 objects, giving up error, attaining mental stability, abiding in the abodes of the noble ones, having a mind free from craving and yearning, attaining the level of being worthy of offerings, and completely purifying karmic conditioning.

1.­23

“It is generosity whereby you do not take on karmic ripening, it is discipline whereby you have no arrogance, it is patience whereby you have no divisive thoughts, it is diligence in which your efforts are not squandered, it is concentration whereby you do not take rebirth, and it is insight whereby you do not squander life. It is equality as the perfection of progressing in the spiritual levels. It is not being conceited about one’s own qualities and not denigrating the good qualities of others. It is not remaining in saṃsāra, not objectifying nirvāṇa, mastering liberation, not being attached to nirvāṇa, and resting in certainty. It is having a smile on one’s face, not having an angry frown, and speaking with sincerity. It is praising novices, midlevel practitioners, and seniors due to their proper understanding. It is being free from animosity, pacifying disputes, praising peace, endeavoring in the accumulations, and having equal concern for those who are one’s friends and those who are not one’s friends.

1.­24

“It is pursuing dhāraṇī. It is respectfully serving all beings as if they were one’s mother, respectfully serving all wise ones as if they were one’s father, respectfully serving all masters as if they were one’s own preceptor, venerating the bodhisattvas as if they were buddhas, worshiping the thus-gone ones, aspiring to virtue, and untiringly venerating the Three Jewels. It is joyfully persevering without being involved in worldly affairs, not having concern for the body, not being attached to one’s own life, maintaining a pure livelihood, not giving up the practice of making alms rounds, abandoning places where people gather, [F.6.a] not praising householders, and not conducting business among those who have gone forth. It is having no hypocrisy, not engaging in flattery, speaking pleasantly, adhering to the practices of awakening, being naturally undaunted, and engaging in what is appropriate. It is offering continuous praise for the Buddha, always being attentive to the Dharma, and always following the Saṅgha. It is constantly worshiping those endowed with knowledge, always relying on those who are erudite, always guarding those in meditation, always exhorting those endowed with reason, always relying on the teachings of the buddhas, always cultivating the Dharma teachings, always trusting in merit, always being generous to sentient beings, always caring for those who have faith, and bringing relief to those who suffer.

1.­25

“It is having pure conduct, knowing shame and modesty, having a manner that demonstrates shame and fear, giving up unwholesome conduct, attending to proper conduct, and being inclined toward renunciation. It is seeking out the abodes of the noble ones, cultivating the applications of mindfulness, relying on the correct abandonments, taking hold of the faculties, accomplishing the powers, having special insight into the factors of awakening, and being unerring on the path. It is possessing vast calm abiding, rousing special insight, being free from forgetfulness, and having genuine joy in the Dharma. It is going beyond objective references, not fearing the lack of support, and not confusing the absence of objective references with carelessness. It is abiding by the conduct of the bodhisattvas, engaging in the infinite conduct of the buddhas, having scorn for unwholesome conduct, [F.6.b] being saddened by past karmic formations, purifying one’s own karma, and taking charge of what has not yet been tamed.

1.­26

“It is never disparaging the teachings, not harboring doubts, acting in timely ways, giving up what is not timely, having skill in going and returning, knowing limits, being content regarding material things, having vast superknowledge, mastering absorption, having diverse modes of conduct, and having vast courage. It is the teachings of the thus-gone ones, being fully receptive through nonapprehension, satisfying the diligent, cultivation by the children of the buddhas, the wealth of the bodhisattvas, the abiding of the buddhas, and the practice of the learned, the domain of intelligent progress, and the domain of the teachers of the Dharma. It is inspiration for the highly motivated, the disposition to behold the protectors of the three worlds, a treasury for those in pursuit of wealth, and a field of those endowed with ripening. It is true happiness for the tormented, a park for those who have achieved dhāraṇī, a pool for those who have attained absorption, a mother for those endowed with virtuous qualities, a support for those inspired by speech, the cause of the major marks of the buddhas, the discernment of the minor marks, and the refuge of the buddha realms. It is the full attainment of dhāraṇī, mastery of attainment, and perfectly reasonable speech.

1.­27

“It is transcendence of the realm of the māras, the realm of heroes, conquering the emotional defilements, demolishing unvirtuous actions, the adornment of those with aspirations, and invulnerability to the māras. It is the inexhaustible teachings, what is hard to fathom for non-Buddhist sectarians, what is dissimilar to the world, what transcends the Dharma of the hearers, and what is not the deliverance of the solitary buddhas. It is attaining omniscience, [F.7.a] entering the existences of sentient beings, and inspiration for the ultimate state of reality. It is delighting those wishing for food, and satisfying those thirsting for drink. It is the essence of those who attain nirvāṇa, the chariot of those who attain nirvāṇa, the boat for sailing to the other shore, the boat for those wishing to cross, the lamp for the compassionate, the shooting star for the teachers of Dharma, the abode of those wishing for freedom from deception, wealth for those wishing to give, knowledge for those wishing for liberation, ennoblement for those in pursuit of amusements, an ocean for those wishing to learn, Mount Sumeru for those who accomplish absorption, a sense faculty for those who desire eyes, a display for those wishing to see, delight for those endowed with mind, the abode of nonregression, and the intention of those who have attained acceptance that phenomena are unborn.

1.­28

“It is the cultivation of beginners, the banner of people with understanding, the awakening of those who revere calm abiding, and the Nārāyaṇa of those who teach the absence of self. It is the path of omniscience, the equality of birth for those with wisdom and liberation, what is praised by the gods, what is extolled by the nāgas, what is worshiped by humans, what inspires wonder in those in training, what is revered by those beyond training, what is applauded by the bodhisattvas, and what is cultivated by the lords of Dharma. It is the city of those who guard their faculties, the way of skillful ones, the attainment of the diligent, the dispelling of doubts, cutting through doubts, dispelling the defilements, and the dhāraṇīs of the bodhisattvas. It is a doctor for the sick, a remedy for error, and a reliever of pain. It is the contemplation for those wishing to persevere, [F.7.b] fearlessness for those wishing to proclaim, vast and genuine knowledge for those wishing to speak, miraculous abilities for those wishing to perform miracles, a journey for those wishing to hear, eyes for those wishing to see, the path to nirvāṇa, relinquishing the lower realms, transcending the realms of desire, form, and formlessness, and accomplishing the realms of the buddhas.

1.­29

“It is embracing the vajra-like absorption, the lion throne for those in their final existence, the roots of virtue for those who pursue nondegeneracy, giving joy to the sad, uplifting the downtrodden, fortifying the diligent, and accomplishing the dispositions of conduct. It is contemplation for the idle, the declaration of the equality of the three vehicles, abandoning all grasping, perfecting omniscience, thoroughly attaining the infinite gateways of those who teach the ultimate, ensuring that the qualities of the teaching of emptiness are not wasted, and perfecting the strength of the gateways of aspiration. It is communication for those who are inspired toward the absence of marks, the equality of the three times for those who are inspired toward seeing and equanimity, skill in universal outreach, and teaching awakening. It is not being vulnerable to denigration by others.

1.­30

“It is the Dharma teachers’ pursuit of freedom from delusion, following Dharma teachers who are free of materialistic concerns, and listening to the Dharma without distraction. It is the unblemished retinue, the absence of obstacles for giving the Dharma, causing amazement in those who ask questions with conviction, dispelling regret, continuous engagement, not abandoning the accumulation of wisdom, the liberation of those who grasp, the taming of those who are offensive, and shedding the defilements. It is practicing without supports, [F.8.a] being mindful of those wishing for mindfulness, uplifting the bodhisattvas, teaching the fourfold retinue, and the sweetest among delicious tastes. It is a declaration for those wishing for miraculous abilities, an open door for those wishing to turn back from existence, the liberation in nirvāṇa, a blissful body, a blissful mind, the joy of the wise, the nonabdication of firm commitments, and the undeterred attainment of the qualities of the thus-gone ones.

1.­31

“It is the abode of the roots of virtue, the destruction of nonvirtue, training for those with misguided intelligence, the abode of those adhering to reason, the nondeceptive guide, the attainment of the light of the buddhas, the light of the mass of wisdom, and displaying the realms of the buddhas. It is the posing of millions of questions, thinking of virtuous qualities, a focal point for the weary, not forsaking those of poor intelligence, and delighting the knowledgeable. It is the cause of action for those wishing to teach, the protector of those who teach the Dharma, knowledge of all causes, and skill in means regarding all phenomena. It is accomplishing the means for contemplation, seeing in accord with reality, conveying meaning to oneself, truly satisfying others, cutting through the mesh, and dispelling ignorance. It is understanding the aggregates, understanding consciousness, comprehending name and form, seeing the six sense sources, understanding contact, knowing sensation, quelling craving, giving up grasping, halting becoming, uprooting birth, and transcending old age and death.38 It is the purification of suffering, rejoicing in happiness, dispelling suffering and unhappiness, attaining the accomplishments, [F.8.b] satisfying the discerning, flawless light, and proclamations in accord with the Dharma. It is the power of beings who have gained fame, the cleansing of those who are stained, and overcoming the view that takes the aggregates to be a person.

1.­32

“It is retaining what is heard and retaining the teachings of the Dharma. It is unmistaken awakening, unceasing engagement with virtuous factors, vast accumulations of virtue, the basis for attaining wisdom, the Dharma way of the diligent, expanding the saṅgha of noble beings, eliminating the criticism of others, approving of those who teach the Dharma, and the conduct of bodhisattvas. It is the moon for those wishing to play, the sun for those who pursue livelihood, the treatise for those wishing to train, the king of those who are respected, the guide of the learned, the seed of virtuous factors, the nectar of the ripened fruit, the basis for recollecting births, the attainment of birth, contempt for childish teachings, the authentic qualities of the teachings of the thus-gone ones, and the infinite ripening of those who teach and uphold the Dharma. It is a foundation of omniscience, attainment of the higher realms in teaching, abandoning all fears in posing questions, never turning back when crossing over, and a foundation for expressing realization. It is letting the entire world ponder the Dharma, the words of all the buddhas of the past, the treasure of the wisdom of all the buddhas of the present, and the perfection of the realization of all the buddhas of the future.

1.­33

“It is quickly attaining unshakable true wisdom, the seal that emerges from the Buddha’s hand,39 and the insatiability of those who wish to ask about the Buddhadharma. It is the quelling of aggressive cognitions, [F.9.a] the attainment of skillful means, cultivating the earth element, engaging with the water element, balancing the fire element, stabilizing the wind element, and attaining liberation in the space element. It is revealing the element of consciousness, dissatisfaction with conditioned factors, bringing an end to latent tendencies, dispelling anger, letting go in equanimity, skill regarding one’s own support, skill regarding the support of others, and words for those wishing to speak. It is freedom from clinging to accomplishments, relinquishing the idea of ‘I,’ relinquishing the idea of ‘mine,’ the basis for reversing inclinations, a cautious mind, attending to the mind like a guard dog, entering the vast, and comprehending the subtle.

1.­34

“It is shade for the weary, traversing the river, being indomitable when under attack, the staff of good people, veneration for spiritual teachers, giving up dullness and sleep, going beyond agitation, giving up doubt, dispelling the wish for pleasure, and giving up laziness. It is not observing a self, not propounding the existence of a sentient being, not fixating on a life force, being free from forgetfulness regarding the Dharma, speaking flawless words, speaking with reason, properly contemplating the process of formation, the essence of mastery, the essence of being undeterred, inspiration toward generosity and wisdom, entering the retinue without timidity, not disparaging others, not proclaiming one’s own qualities, and constant commitment for the sake of awakening. It is diligent engagement, not staying for long in any location, giving up grasping, engaging in auspicious activities, not being of the body, an undaunted mind, [F.9.b] expertise regarding the supports, cultivating recollection, being unswerving and free from pride, pursuing liberation, the resolution of doubt, taking birth in the pure abodes, the mind of equal love, the compassionate embrace, the joyous experience of appreciating oneself, dispelling attachment and anger within impartiality, accepting others through discipline, entering the attainment of absorption, and entering the liberation of all factors through insight. It is understanding the use of syllables, skill in etymology, mastering expressions, engaging with language, pursuit of the essence of expertise, and expressing the gift of Dharma without vested desires. It is having no zeal for single-minded certainty, not growing tired of a single approach, neither accepting nor rejecting what concerns awakening, not squandering any dharma, teaching correctly, and not deceiving any sentient being. It is the perfection of stable aspiration, continuous engagement throughout day and night, the conduct of the bodhisattvas, entering the realms of sentient beings, and accomplishing omniscience. Prāmodyarāja, this is the absorption that is known as elucidating the way of all phenomena.”


1.­35

At that time, the Blessed One spoke these verses:

“The path of the noble ones that purifies conduct,
The way of harmony that refines the mind,
And the way of the branches of awakening, the essence of eloquence‍—
This absorption is the treasure of the well-gone ones.
1.­36
“Stainless subduer of the māras that alone eliminates anger,
Insight that severs the craving for existence,
Perfectly granting the qualities of fame and renown,
Final deliverance from the three realms,
1.­37
“It is the ground of wisdom and is also the path of virtue. [F.10.a]
It is the family of the noble ones, the destroyer of māras,
The liberator from existence, praised by the well-gone ones‍—
This absorption is the wealth of the well-gone ones.
1.­38
“The gate to ten million ways of entering perfect equality,
The source of understanding, satisfaction, and severance,
Destroyer of suffering and harbinger of happiness‍—
This absorption is the conduct of the well-gone ones.
1.­39
“Making us recollect and understand the flower of the branches of awakening;
Amassing virtue, the excellent foundation, with a sense of modesty;
Delighting the well-gone ones with garlands of the branches of awakening‍—
This is the supreme absorption that is taught.
1.­40
“Garland of the branches of awakening, liberation;
Conqueror of birth, culminating in the buddhafields;
Granter of moonlight, illuminator, beyond the three realms‍—
This supreme Dharma is praised by the moon.
1.­41
“Giving up distractions, pretenses, and the worldly aims,
Adhering to a forest retreat,
And purifying the three modes of engagement‍—
Thus, one shall attain this absorption.
1.­42
“Having relinquished the causes of attachments to others, deception, and profiteering,
You do not proclaim your own qualities.
May you don the three Dharma robes and live as a mendicant.
Thereby you will not engage in hoarding wealth.
1.­43
“Maintain the cheerful character of the noble ones,
And if you wish to quickly attain absorption,
Be wise and always ask questions.
Once you have asked, you should also adhere to realization.
1.­44
“Remaining far from gatherings and enjoying calm abiding,
Being a caring friend to all beings,
And always giving up fame, the basis for hypocrisy,
You should pursue this peaceful absorption.
1.­45
“Dress in modesty and savor the food of solitude.
Resting in concentration within your home in solitude,
If you take constant joy in the realization of selflessness,
You will not wish for the pleasures of other experts.
1.­46
“If you wish to quickly attain this absorption,
Be patient when others speak with anger,
Do not develop pride, let go of the sense of ‘I,’
And have firm faith in the ripening of karma. [F.10.b]
1.­47
“Without adhering to the paths and situations of the lower realms,
And without adhering to places devoid of noble beings,
Give rise to the power of diligence throughout day and night.
Thus, you must obtain this absorption‍—there is no other way.
1.­48
“Free from the unattractive paths of the two extremes,
This true way is a path of equality.
Whoever sees this uncreated and unborn Dharma
Will delight the buddhas with their accomplishment.
1.­49

“Prāmodyarāja, such is the absorption known as elucidating the way of all phenomena. Bodhisattvas who attain it comprehend all phenomena without error. They realize that all phenomena are unsupported. They realize all phenomena to be unborn. They realize all phenomena of the buddhas to be uncreated. They realize all phenomena to be hollow. They realize all phenomena to be fake. They realize all phenomena to be devoid of any essence. They become indomitable. They go beyond the five realms of wandering beings. They defeat the māras. They bring joy to all sentient beings. They receive the veneration of all the learned. They behold the whole nature of reality. They shine brightly like the moon. They know the movements in the minds of all sentient beings. They inspire everyone with pure intention. They know the whole trichiliocosm. They attain the level of devoted conduct.40

1.­50

“They delve into selflessness. They comprehend the elements that are to be left behind. They attain the spiritual level that transcends the arrogating pride of all sentient beings. They transcend obscuration. They comprehend the nature of name and form. They reflect on the teaching of the buddhas in terms of creative etymologies. They attain the thirty-two marks. They are unaffected by acquisition and lack of acquisition. They are unpolluted within the world. They are a support for all sentient beings. They open the door to nirvāṇa. [F.11.a] They are donors. They reveal deathlessness. They comprehend nirvāṇa. They dispel the torments of sentient beings. They cut through the doubts of sentient beings. They are not adulterated by the six faculties. They attain the dhāraṇī of engaging in the sixteen syllables. What are the sixteen syllables they attain the dhāraṇī of engaging in? They are a, ra, pa, ca, na, da, sa, ka, tha, pa, ba, kṣa, cha, pa, ṭha, and ḍha. By means of the dhāraṇī of engaging in these sixteen, they attain the spiritual level of accomplishment in infinite ways.

1.­51

“They comprehend the voidness of all phenomena. They gain certainty. They develop knowledge of the intentions of all sentient beings. In this way, all emotional defilements cease to exist. They understand the true nature of everything grasped by immature beings. They make headway. They satisfy all sentient beings. They offer worship by means of excellent speech. They provide the offering of deathlessness. They know all the deeds of the buddhas. They attain full knowledge. They cut through doubts in themselves and others. They are always eager to dispel the regrets of sentient beings. They obtain the melodious voice of the kalaviṅka bird. They gain attainment through equality. They bring forth the lion’s roar. They are sincere. They practice the perfection of patience and perfect great compassion. They go beyond the sphere of the māras. They perfect the melodious voice.

1.­52

“They achieve acceptance by having given up pride. They possess profound concentration. They teach the Dharma that conquers the world. They achieve depth. [F.11.b] They attain great strength and power with respect to all phenomena. They are full of knowledge, for they know in terms of all phenomena. They are mindful of the conduct of all sentient beings. Over countless eons they comprehend all things just as they are. They know all attacks. They attain the relinquishment of all thoughts of weariness. They quickly attain awakening. They are praised by the gods. They attend to all phenomena by means of knowledge. They are skilled in the achievement of meaningful objectives. All phenomena appear as they truly are to them. They partake of elixir as their food.

1.­53

“They cut through all doubts. They discard all connections created by habitual tendencies. They are enveloped by great compassion. They recollect the true intent. They cultivate recollections of past lives. They swiftly comprehend the activities associated with the qualities of nirvāṇa. They attain the level of being worshiped by great gatherings. They destroy all pride. They accomplish the level of power. They engage with the manifold. They know accomplishment. They know all ripening. They expand the realms of the buddhas. They conquer the māra of the aggregates. They quickly comprehend the teaching of realization. Thereby, they quickly destroy the māras. They quickly subdue the attacks of others. They see buddhas in innumerable realms of the world. They also listen to their Dharma. They do not forget the sacred Dharma. They accomplish the perfection of reveling in absorption according to will. Thus, as the bodhisattvas who attain this absorption are careful, they should be declared omniscient. Why is that? Because, depending entirely on their wishes, they may within just one single life, or within two lives, or three lives, or four, or after eons, awaken to perfect buddhahood. And why is that? Because this absorption is omniscience.”


1.­54

Then the Blessed One spoke these verses: [F.12.a]

“Those who uphold this way of practicing the ten powers
Are free from delusion, unshakable, and unparalleled.
They attain the nectar of immortality and strive,
With matchless glory, in the realms of gods and humans.
1.­55
“Those who uphold these ways of praise through the ten powers
Bring joy in overcoming the dirt and sod of the defilements,
And delight gods and humans with clear words.
Worthy of the qualities of the victors, they dispel the darkness of existence.
1.­56
“Those who engage in this practice to attain the ten powers
Destroy the lower realms and are expert about the lower realms.
They dispel the unwholesome orientations of gods and humans and bring them joy.
They are wise path masters who discern the conduct of others.
1.­57
“Engaging in this practice, they relinquish the vast realms of existence
And inspire the mistaken who have strayed there.
While they act in accordance with the wishes of gods and humans,
Such beings of power bring them vision, like unshrouded moons.
1.­58
“This practice is unequaled and gives constant joy to gods and humans.
The wise who are displeased with the realms of existence,
Yet not confused by objects,
Reveal to their retinues hundreds of ways of proclaiming the teachings.
1.­59
“Those who obtain the nectar from the city of the victors’ qualities,
Such benefactors who adopt it and reveal it,
Attain the thirty-two marks of beauty
And bring joy to gods and humans.
1.­60
“This practice dispels the barbarian hordes.
It subdues myriad beings and reveals magnificent qualities.
With swift skill regarding the māras, objects, and existences,
You are a supreme mendicant, praised by gods and humans for your qualities.
1.­61
“If you wish to attain the supreme wealth of immortality,
Then engage in this practice and you will soon be victorious.
With the sweet fragrance of the renowned, supreme qualities,
You will free gods and humans from fear and peacefully liberate their cities.
1.­62
“Those who practice in this way find joy in immortality.
Applying themselves correctly, they praise the well-gone ones of the ten directions.
They deliver discourses and delight gods and humans.
They beautifully explain the way of benefiting, taming, and achieving equipoise.
1.­63
“Helping the gods and asuras who live on earth reach nirvāṇa,
And destroying the armies of the māras,
They have come to worship the victors and are skilled in states of existence. [F.12.b]
With mindfulness they abandon existence and have qualities of expert understanding.
1.­64
“When you apprehend the supreme peace of this absorption,
Your faculties will be serene, you will embrace supreme wisdom,
And you will practice the conduct of a rhinoceros41 and be free from grasping a self.
This is the ever-blazing comet of the Dharma.
1.­65
“Those who teach this ocean of wisdom
Realize the momentary nature of things.
In the three realms they are like lofty parasols,
Receiving the praises of the kings of the gods.
1.­66
“Those who exert themselves in this peace that is hard to find
Dispel the painful emotional defilements.
In the worlds of the well-gone ones they explain cessation,
Interrupting the defilements and taming the three realms.
1.­67
“Those who attain this supreme absorption
Are mindful of the conduct of others but also attend to their own deeds.
They develop abundant knowledge of the well-gone ones’ wisdom,
And adhere to it in all its aspects.
1.­68
“Those who accomplish this belong to the family of the buddhas,
Perfecting many millions of attainments.
They always alleviate painful interactions
And are teachers of immortality.
1.­69
“Exalted due to their beauty, delightful words, and renowned qualities,
They are in all regards adorned with the beauty of excellent qualities.
As they enter their assemblies
They shine like the full moon in the final month of autumn.
1.­70
“Those who adhere to this meditative absorption
Will, even within saṃsāra, have a retinue, enjoyments,
Family line, fame, and the recognition of the well-gone ones.
Their eloquent acumen will be as vast as the sea.
1.­71
“Those who practice this wondrous discourse
Will soon realize and teach
The selfless nature of all things,
Quickly becoming the doctor for the trichiliocosm.
1.­72
“Finding attainment beyond death, they pass beyond
All of humanity and all the realms of sentient beings in the trichiliocosm,
As numerous the sand grains in the river Gaṅgā,
And so they attain the gateways of wisdom.
1.­73
“Whoever engages in this practice with superior intent
Becomes immune to poison, weapons, and fire,
And will not fear being arrested and punished42 by the king. [F.13.a]
They know no fear of kings or rākṣasas.
1.­74
“As they retain the four words,43
They leave the household and do not waste the wealth of immortality.
They are not affected by fire, famine, or evil influence.
They do not become blind, deaf, or confused.
1.­75
“Those who practice this peaceful absorption
Will receive the treasure of dhāraṇī.
Whoever practices this receives at that point
The attention of six hundred and twenty million well-gone ones.
1.­76
“If you wish to quickly reach awakening,
And if you wish for the supreme field of qualities,
Practice the way of this supreme discourse,
And omniscience will be in the palm of your hand.
1.­77
“Therefore, any sentient being who listens to this
And delights in virtue for the sake of awakening
Will attain the treasure of the ten powers
By applying themselves to this for four days.
1.­78
“Those who enter this supreme absorption
Will receive the constant attention
Of eight hundred million of the supreme among the two-legged,
As well as six hundred billion other victorious ones.44
1.­79
“Those who listen to this teaching, obtain it well,
And become inspired by listening
Will give up uncertainty and achieve awakening;
They will no longer have doubts or meet with saṃsāra.
1.­80
“Those who listen to and correctly practice this discourse
With diligence and appreciation for its qualities,
Who write this discourse down and bear it,
Are certain to find omniscience in the palms of their hands.
1.­81
“With superknowledge I see that one hundred eons ago
There appeared a victorious one known as Crest Ornament of Eloquence.
He taught this supreme absorption
And the prince, Moon of Glory, listened.
1.­82
“The prince abandoned his kingdom and soon went forth,
Listening keenly throughout day and night.
In his final session, he passed away
And then took miraculous birth in a different realm.
1.­83
“There he worshiped the incomparable one for more days
Than there are grains of sand in the Gaṅgā.
And for the sake of realizing awakening
He immersed himself in listening to this absorption for an eon. [F.13.b]
1.­84
“As prophesied by the victorious Dīpaṅkara,
He became the victor known as Jewel Crown Ornament.
Hence, since the effects of hearing this are great,
Do not be lazy once you have heard it.
1.­85
“With beautiful melodies, bring gods and humans
To clear understanding and veneration.
Remember my explanation of this precious treasure.
Retain this jewel of the ten powers.
1.­86

“Prāmodyarāja, in the past‍—innumerable, uncountable eons before‍—there appeared a thus-gone one, a worthy one, a complete and perfect buddha known as Proclaimer of the Melodious Thundering Roar of the Ornamental Beauty of Eloquence. Among the propagators of his Dharma teachings was a teacher known as Crest of the Banner of the Qualities of Infinite Eloquence. When he taught this absorption, a prince known as Teaching the Dharma to Many as the Pure Ripening of Merit offered a precious and priceless garment, and at the same time aroused the attitude of thinking ‘May all sentient beings achieve this absorption!’

1.­87

“By the roots of virtue ensuing from this, he delighted thus-gone ones more numerous than the grains of sand found in eighty Gaṅgā Rivers. From all those blessed ones he received this absorption, and Dharma teachings that had not been taught before appeared. He then recollected his continuous miraculous births. This prince, Teaching the Dharma to Many as the Pure Ripening of Merit, attained perfect awakening and, in the buddha realm known as Aparimita­guṇa­vyūha, became known as the buddha Amitāyus.45 The monk and Dharma teacher called Crest of the Banner of the Qualities of Infinite Eloquence became the thus-gone one known as Great Eye.

1.­88

“When the prince had heard this absorption, he relinquished the karmic obscurations created during seven million eons. In all his lives he never parted‍—even for just as long as it takes to snap one’s fingers‍—from the dhāraṇī accomplished through the differentiating sections and infinite gateways. [F.14.a]

1.­89

“There was also a thus-gone one known as Bright Countenance Like the Stainless Moon of the Essence of Glorious Splendor who taught and explained this absorption. When the son of a merchant, Vast Beauty and Fine Shape, listened to this teaching with his mind, he went forth from the household, abandoning seventy wives, a treasury that covered a league, and one thousand eight hundred gardens. He never again set his foot on ground covered with fabric. For ten thousand years after he had gone forth, he never wore footwear except in the latrine, but kept diligently on the move, free from drowsiness and sleep. When ten thousand years had passed, he obtained the dhāraṇī known as embodiment of the teachings, statements, and voices of all the buddhas, and he accomplished the absorption known as comprehending the use of all language. Receiving the veneration of six hundred thousand gods, he kept endeavoring. Now that he has accomplished virtue by body and mind, he resides in a world to the south that is adorned with all excellent qualities. There he has now truly awakened as a buddha and he is known as the thus-gone Reasoning Mind.” [B2]


1.­90

At that time the Blessed One spoke these verses:

“I recollect eons more numerous, by comparison,
Than the sands in the river Gaṅgā.
There once was a protector of the world
Who was known by the name of Melodious Eloquence.
1.­91
“A monk who was a skilled holder
Of that buddha’s teachings
Explained this absorption,
And a prince listened.
1.­92
“He offered his garments to the monk,
And made a dedication. [F.14.b]
Thus, he beheld the protectors, the buddhas,
And achieved awakening as Amitāyus.
1.­93
“The ripening of the karma
Committed in the past
Is all brought to exhaustion
Upon hearing this mass of wisdom.
1.­94
“Also, when the buddha Stainless Moon
Taught this meditative absorption,
A merchant son listened,
Abandoned his household, and went forth.
1.­95
“Relinquishing sleep and pleasures,
He refrained from wearing shoes,
And cultivated this absorption
For ten thousand years.
1.­96
“Just by hearing this,
He immediately attained supreme awakening,
Never looking back at the household, wealth, or pleasures,
And having no fondness for enjoyments.
1.­97
“He beheld infinite buddhas
And received teachings from them all.
Entering all the ways of the teachings,
He quickly realized them all.
1.­98
“Practicing this absorption,
He has become known as Reasoning Mind.
Perfecting all intentions,
He has attained swift awakening.
1.­99
“When in future times
People listen to this seal of wisdom,
They may feel no enjoyment or happiness,
Nor any wish to go forth.
1.­100
“They may revile,
Abuse, threaten,
And disparage one another,
Yet still they will declare, ‘I shall become a buddha.’
1.­101
“Those who have thousands of miseries in their home,
Yet still accept this as they consider the conditions of desire,
Are slaves of their own negative emotions,
And still they declare, ‘I shall become a buddha.’
1.­102
“In their dreams they will behold
Buddhas and receive assurance.
They will thereby become filled with arrogating pride
And think, ‘There is no doubt that I am awakened.’
1.­103
“Yet when such mistaken people
Merely hear the words of this discourse,
They will receive joyous relief
And understand, ‘Soon I will attain awakening.’
1.­104
“Upon hearing and listening correctly
To this genuine way,
They become free from grasping and attachment,
Like the wind that moves in the sky. [F.15.a]
1.­105
“There are many others
Who may go forth for the sake of awakening,
Yet engage in arguments with each other
And thereby develop flaws.
1.­106
“Destitute and with poor understanding,
Based on hearing alone, they grow arrogant.
Feeling superior to others,
They think, ‘I have reached perfect awakening.’
1.­107
“They discover relics, behold lights,
And with their hair standing on end worship the victors.
With meager knowledge about the attainment of awakening,
They nonetheless provoke great astonishment.
1.­108
“Such people are exceedingly far from awakening,
And through their deceptions,
They will suffer further decline‍—
They are exceedingly far from victory.
1.­109
“As they hear this discourse,
They come to know of those who will attain awakening,
And consequently they may think, ‘I should behold Amitāyus,’
Or ‘I must soon see a buddha.’
1.­110
“Mired in such apprehensions,
They are exceedingly far from awakening.
Those who do not strive toward the limit of reality
Do not receive any prophecy.
1.­111
“This merchant son
Gave up his lucrative business,
And having gone forth,
He thenceforth adhered to the homes of almsgivers.
1.­112
“Absorptions such as this
I have heard of from Dīpaṅkara.
Those lacking knowledge of reality
Will achieve nothing at all.
1.­113
“Like someone who carries a load of hemp to sea,
Wishing for a priceless jewel,
Such fools may have gone forth,
But they only resort to the highest form of exploitation.
1.­114
“Here learning, discipline, and going forth
Are not sufficient for purification.
To accomplish the path of awakening,
One must remain careful.
1.­115
“In the future there will be people
Who will listen to such explanations,
But they will use them for making profits
And will speak offensively.
1.­116
“There will be people who publicly
Offer prostrations and donations they call ‘auspicious,’
As well as dharma robes,
But who nevertheless speak offensively.
1.­117
“They may shed tears
And humble themselves,
But later they will gossip
That there are evildoers within the saṅgha. [F.15.b]
1.­118
“They will not pay respect to their teachers
Or venerate their masters.
They will grow angry at the slightest provocation
And destroy even their own homes.
1.­119
“They will have no faith in the merits of others
And pay no attention to their own faults.
When they come to know of the offerings received by others,
It will cause them terrible envy.
1.­120
“They will say, ‘By worshiping physical remains
With parasols, banners,
Dharma robes, and flowers,
I shall attain awakening.’
1.­121
“Yet it is those who upon hearing these discourses
Give up all pleasures
And adhere to the practices
That offer me true worship.
1.­122
“For example, it is like the worship of Subhūti:
Having renounced his own aggregates,
He worshiped the natural state‍—
What is the point of worshiping physical remains?
1.­123
“When you meditate on this discourse
You should give up fondness for your own life,
Always adhere to solitude,
And be done with the world of livelihood.
1.­124
“Prāmodyarāja, once you have heard
Of these accomplishments explained by me,
You should never place your trust in people
As you move among them.
1.­125
“When these people proclaim a self,
Saying, ‘this is true, that is untrue,’
They enjoy saying such unpleasant things,
But on these occasions, they just debase themselves.
1.­126
“Those who have no concern for supreme awakening,
Except as a means of exploitation,
May seem respectful of awakening,
But they are exceedingly far from liberation.
1.­127
“The attainments I have accomplished through vows,
My great true subjectivity,
And any miraculous abilities‍—
Are all these things seen here?
1.­128
“Give up worldly profits and wealth
And remain in meditative seclusion
In the forest hermitage, like a deer.
Engage in the spiritual levels, disciplines, and dhāraṇīs.
1.­129
“I do not proclaim what is untrue,
But I give you spiritual blessings,
So that in the terrible times of the future
This discourse will be there for you.
1.­130
“As in the case of Amitāyus, Lokanātha,
And Akṣobhya, who all shine with light,
Have you seen all the six hundred million
Buddhas with their retinues?
1.­131
“Those teachers and their retinues [F.16.a]
Will uphold the Dharma in the future.
This discourse is the seal of Dharma.
In the future it will be accomplished.
1.­132
“When the teaching was entrusted and received
The trichiliocosm shook,
The gods called out ‘Bravo!’
And let a rain of flowers fall.”
1.­133

At that point the bodhisattva Prāmodyarāja, along with thirty thousand other bodhisattvas, rose from their seats, trembling, tearful, frightened, and with sweat emerging from their armpits. They rose, joined their palms in veneration, and facing in the direction of the Blessed One, they all spoke with one voice: “In the future time of repression‍—when Dharma teachers are disparaged and the wisdom of omniscience is denied, when the teachings are destroyed and the vision of wisdom is slight, when virtuous factors disintegrate and the means of livelihood vanish‍—we shall relinquish concern for our own body and life, and cut through all that is held to be pleasurable, as if with a sword. The path of the thus-gone ones, the seal of the flawless rich treasures of eloquence, the ocean that brings together the roots of virtue, and the dhāraṇīs that subdue the māras and accomplish omniscience are conveyed in discourses such as this one. We hereby pledge to write them down, carry them, and teach them at that time. Blessed One, even if it means living in hell, we shall do so happily for the sake of this precious absorption.”


1.­134

The bodhisattva Prāmodyarāja then offered these verses:

“Except for the world’s protector
I have no other witness.
I aspire to awakening with whatever it takes‍—
Are you aware of my intention?
1.­135
“Victorious One, even if
In the future time of terror
I must fully relinquish my body and life, [F.16.b]
I shall uphold this absorption.
1.­136
“Even if my mind must remain in hell
Throughout infinite eons,
I shall always do so happily
If I hold to this absorption.
1.­137
“For the sake of all beings
I shall teach the Dharma free from materialistic concerns.
Giving up all acts of gathering,
I shall accomplish the objectives of living beings.
1.­138
“In times to come
I will sacrifice my body and life,
My bones, flesh, and veins,
Rather than succumbing to laziness.
1.­139
“Leaving behind all friends and acquaintances
I shall stay in the wilderness,
Embrace all beings with love,
And dispense the medicine that cures all ills.
1.­140
“I shall avoid training
In any mistaken domains,
And instead correctly engage
In this discourse by all means.
1.­141
“As the buddhas know,
I shall remain careful.
Firstly, wherever I46 may be,
I shall delight sentient beings.
1.­142
“Even if I must jump into masses of fire
I shall keep pursuing the Dharma that cures all terror.
Yet never will I teach about supreme awakening
For the sake of fame and veneration.”
1.­143

When this teaching of the Dharma was given, as many sentient beings as there are grains of sand in seventy Gaṅgās, who had arrived from innumerable world realms, all proceeded irreversibly to unexcelled and perfect awakening. The thousands of bodhisattvas likewise all attained this absorption. The teaching brought delight to one million gods, future teachers of the Dharma, who thus proceeded irreversibly to awakening. Seven billion gods purified the Dharma eye that regards all phenomena. One hundred and eighty million members of the fourfold retinue of humans attained the Dharma eye that regards all phenomena. [F.17.a] All of the three lower realms were thoroughly pacified. The light of the Blessed One lit up as many world realms in the ten directions as there are grains of sand in the Gaṅgā. At that moment happiness came to all sentient beings, from the summit of existence down to the Hell of Ultimate Torment. Out of the Blessed One’s light appeared trillions of lotuses, each with a hundred thousand petals and adorned with infinite jewels. Upon each of those flowers was a thus-gone one, just like the blessed Śākyamuni, surrounded by his retinue. Each of them received the supplication of Prāmodyarāja, and each one consequently taught this absorption, allowing innumerable sentient beings to proceed irreversibly to unexcelled and perfect awakening.

1.­144

This was the first chapter, titled “Purifying Activity: The Teaching on Taking Up the Activities of the Bodhisattvas.”


2.

Chapter 2

2.­1

The Blessed One then said this to the bodhisattva Prāmodyarāja: “Prāmodyarāja, in this way you must devote yourself to generosity and make offerings to the Dharma. Prāmodyarāja, long ago, many incalculable eons in the past, there was a thus-gone one, a worthy one, a complete and perfect buddha known as Golden Beauty, King of the Splendid Light of Ascertainment. His lifespan was unfathomable, the features of his buddhafield were infinite, and his retinue was beyond count.


2.A.

The names

2.A.­1

When the Blessed One had said this, the bodhisattva Prāmodyarāja asked, “Revered Blessed One, within this gathering of attending bodhisattva great beings, are there any who have attained these absorptions, these applications of the perfections, these eighty-four thousand gateways of absorption?”

2.A.­2

The Blessed One answered the bodhisattva Prāmodyarāja in the following way: [F.96.a] “Prāmodyarāja, except for the four thus-gone ones who in this Good Eon have already awakened to perfect buddhahood, all the rest of those who will awaken to perfect buddhahood in this Good Eon are present within this retinue of bodhisattva great beings, and they have attained those absorptions, those applications of the perfections, and those eighty-four thousand gateways of absorption.”


2.B.

The lives

2.B.­1

When the Blessed One had spoken these words, the bodhisattva Prāmodyarāja made the following request: “Blessed One, this is excellent. Blessed One, for the benefit of gods and humans, please explain about the birthplace, the family, the light, the father, the mother, the son, the attendant, the two foremost and excellent followers, the perfect community of monks, the lifespan, the duration of the sacred Dharma, and the manifestation of relics that pertain to each of these buddhas of the Good Eon, so that numerous beings may receive healing and be happy, and so that bodhisattvas of the future may persevere in hearing and remain inspired, become exceptionally accomplished in the sacred Dharma, and become sources of insight.”


2.C.

The engendering of the mind of awakening

2.C.­1

When the Blessed One had spoken these words, the bodhisattva Prāmodyarāja once more addressed him: “Excellent, O Blessed One, excellent. Now please make clear the identity of the blessed buddhas before whom these blessed buddhas of the Good Eon first gave rise to the mind of awakening. Please also state the roots of virtue that allowed them to venerate those buddhas [F.288.a] and give rise to the mind of awakening.”


c.

Colophon

c.­1

This translation was produced by the Indian preceptor Vidyākara­siṁha and the translator Venerable Palgyi Yang. The translation was revised and finalized by the great translator-editor Venerable Paltsek.

c.­2
Śubhaṁ astu sarvaja gatāṁ
c.­3
Oṃ ye dharmā hetuprabhavā 
hetuṃ teṣāṃ tathāgato hy avadat, 
teṣāṃ ca yo nirodha 
evaṃvādī mahāśramaṇaḥ
c.­4
Maṅgala bhavatu

ab.

Abbreviations

C Choné (co ne) Kangyur
D Degé (sde dge) Kangyur
H Lhasa Zhöl (zhol) Kangyur
J Lithang (li thang) Kangyur
K Kangxi Peking (pe) Kangyur
N Narthang (snar thang) Kangyur
S Stok Palace (stog pho brang bris ma) Kangyur
Y Yongle (g.yung lo) Kangyur

n.

Notes

n.­1
Note that the number of buddhas given in the sūtra varies in the three enumerations in the text (described below in i.­5–i.­7). Only the first list of names contains one thousand and four buddhas.
n.­2
The notion of “a good eon” generally implies an eon in which more than one buddha appears. Skilling 2010: p. 200.
n.­3
Skilling 2010: pp. 195–96.
n.­4
The sequential order of the thousand and four buddhas has been carefully compared across the three enumerations as mentioned here, and their placement has been documented in the glossary entries for each. For those who may be interested in this research, a spreadsheet detailing this comparison across the three lists is available for download here.
n.­5
It is worth noting here that the long and remarkable teaching on the six perfections deserves more detailed attention and study than it has hitherto received.
n.­6
The stages of spiritual practice are the topic of numerous scriptures, treatises, and commentaries, some in vast detail such as the Buddha­vataṃsaka­sūtra (Toh 44) and the Yogācārabhūmi (Toh 4035–4037). Perhaps the most succinct summary comes in the opening lines of the Mahāvastu, where four stages are described: (1) prakṛticaryā (“natural career”), (2) pranidhāna­caryā (“resolving stage”), (3) anulomacaryā (“conforming stage”), and (4) anivartana­caryā (“preserving career”). See Mahāvastu, vol. I, 1.2; the four stages are explained in more detail in vol. 1, ch. 5. See also Jaini 2001, p. 453.
n.­7
This text’s main emphasis is on these buddhas’ future lives (the second, most extensive list, 2.B.­2 et seq.), and the only event in these buddhas’ past lives that it includes is their first generating of the mind set on awakening (the third listing, 2.C.­4 et seq.).
n.­8
Found (1) in Pali in the Dīghanikāya as the Mahāpadānasutta (DN 14; for translation see Sujato 2018); (2) in several Chinese translations including 大本經 (Daben jing in the Dīrghāgama, Taishō 1), 七佛經 (Qi fojing, Taishō 2), and 毘婆尸佛經 (Pipo shi fojing, Taishō 3); and (3) in Sanskrit as the Mahā­vadāna­sūtra in a number of fragmentary manuscripts from which the text has been reconstructed (Waldschmidt 1952–8, Fukita 2003).
n.­34
Note that the names of well-known figures such Maitreya have been left untranslated, whereas names of lesser-known figures or those whose Sanskrit names are conjectural have been translated.
n.­35
Translated based on S: brgyad po dang. D: brgyad po gang. The identity of these eight holy beings is not known.
n.­36
For a discussion of the use of the term “absorption” (samādhi) here and the relationship of the list that follows with similar lists in other sūtras, see Introduction i.­19 et seq.
n.­37
Translation assumes stod/bstod as appears in H, J, K, N, and S; D: ston.
n.­38
Note that this sentence deals with the twelve links in the chain of dependent origination.
n.­39
This may refer to the emblem of a thousand-spoked wheel that appears on the palms of a buddha’s hand and the soles of his feet, which is one of the thirty-two marks of a great person (mahā­puruṣa­lakṣaṇa), i.e., a buddha.
n.­40
The term spyod pa’i sa is likely a shorthand for mos spyod pa’i sa (“level of devoted conduct”).
n.­41
This means one has renounced communal life to lead a life of spiritual practice. Many early Buddhist texts advocate the merit of the solitary pursuit of spiritual awakening as opposed to practicing as a householder or in a community of monastics.
n.­42
Translation tentative. Tibetan: bkrabs lhung khu sgo.
n.­43
It is unclear what “four words” (tshig bzhi po) refers to here.
n.­44
“Supreme among the two-legged” (humans) and “victorious ones” are both epithets of buddhas.
n.­45
The buddha realm named here suggests that the buddha here referred to as Amitāyus (tshe dpag med) is not Amitābha of Sukhāvatī but Aparimitāyus/Aparimitāyurjñāna (tshe dang ye shes dpag tu med pa). On the ambiguity of the name Amitāyus, see i.9 in the introduction to The Aparimitāyurjñāna Sūtra (Peter Alan Roberts, trans. The Aparimitāyurjñāna Sūtra [Toh 674], 2021). In that sūtra the buddhafield is called Aparimitaguṇasaṃcaya (yon tan dpag tu med pa sogs pa) rather than Aparimita­guṇa­vyūha as here.
n.­46
Translated based on H, J, K, N, and S: bdag. D: dag.

b.

Bibliography

Tibetan Sources

bskal pa bzang po (Bhadrakalpika). Toh 94, Degé Kangyur vol. 45 (mdo sde, ka), folios 1.b–340.a.

bskal pa bzang po (Bhadrakalpika). Toh 94, Stok Palaca Kangyur vol. 52 (mdo sde, ka), folios 1.a–478.a.

bskal pa bzang po. (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. 45, pp. 3–852.

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

chos yang dag par sdud pa’i mdo (Dharma­saṅgīti­sūtra). Toh 238, Degé Kangyur vol. 65 (mdo sde, zha), folios 1.a–99.b. English translation in Tibetan Classics Translators Guild of New York 2024.

theg pa chen po’i man ngag (Mahāyānopadeśa­sūtra). Toh 169, Degé Kangyur vol. 59 (mdo sde, ba), folios 260.a–307.a.

dam pa’i chos pad ma dkar po (Saddharma­puṇḍarīka). Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts 2018b.

tshe dang ye shes dpag tu med pa theg pa chen po’i mdo (Aparimitāyurjñāna-nāma-mahā­yāna­sūtra). Toh 674, Degé Kangyur vol. 91 (rgyud ’bum, ba), folios 211.b–216.a; Toh 849, vol. 100 (gzungs ’dus, e), folios 57.b–62.a. English translation in Roberts 2021.

yul ’khor skyong gis zhus pa (Rāṣṭra­pāla­paripṛcchā). Toh 62, Degé Kangyur vol. 42 (dkon brtsegs, nga), folios 227.a–257.a. English translation in Vienna Buddhist Translation Studies Group 2021.

shes phyin khri pa (Daśa­sāhasrikā­prajñā­pāramitā). Toh 11, Degé Kangyur vol. 31 (shes phyin, ga), folios 1.b–91.a; vol. 32 (shes phyin, nga), folios 92.b–397.a. English translation in Padmakara Translation Group 2018.

theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottara­tantra­śāstra) [Ratnagotravibhāga]. Toh 4024, Degé Tengyur vol. 123 (sems tsam, phi), folios 54.b–73.a.

mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 110 (dbu ma, ki), folios 148.b–215.a.

Āryaśūra. skyes pa’i rabs kyi rgyud (Jātakamālā). Toh 4150, Degé Tengyur vol. 168 (skyes rabs, hu), folios 1.b–135.a.

Asaṅga. rnal ’byor spyod pa’i sa (Yogācārabhūmi). Toh 4035, Degé Tengyur vol. 127 (sems tsam, tshi), folios 1.b–283.a.

Asaṅga. theg pa chen po bsdus pa (Mahā­yāna­saṃgraha). Toh 4048, Degé Tengyur vol. 134 (sems tsam, ri), folios 1.b–43.a.

Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.

Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharma­kośa­kārikā). Toh 4089, Degé Tengyur vol. 140 (mngon pa, ku), folios 1.b–25.a.

Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharma­kośa­bhāṣya). Toh 4090, Degé Tengyur vol. 140 (mngon pa, ku), folios 26.b–258.a; vol. 141 (mngon pa, khu), folios 1.b–95.a.

Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

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

Butön (bu ston rin chen grub). chos ’byung [History of the Dharma] (bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod). In gsung ’bum/_rin chen grub/ (zhol par ma/ ldi lir bskyar par brgyab pa/) [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.

Secondary Sources

Beal, Samuel. The Romantic Legend of Sâkya Buddha from the Chinese-Sanscrit. London: Trübner and Co, 1875. Available online at Internet Archive.

Bhaiṣajya Translation Team, trans. The Chapter on Medicines (Bhaiṣajya­vastu, Toh 1, ch. 6). 84000: Translating the Words of the Buddha, 2021.

Boucher, Daniel. “Dharmarakṣa and the Transmission of Buddhism to China.” Asia Major, 3rd ser., 19, no. 1/2 (2006): 13–37.

Brunnhölzl, Karl. A Compendium of the Mahāyāna: Asaṅga’s Mahā­yāna­saṃgraha and Its Indian and Tibetan Commentaries. 3 vols. Boulder: Snow Lion, 2018.

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

Dharmachakra Translation Committee, trans. (2016). The Absorption that Encapsulates All Merit (Sarva­puṇya­samuccaya­samādhi, Toh 134). 84000: Translating the Words of the Buddha, 2016.

Dharmachakra Translation Committee, trans. (2020). The Absorption of the Miraculous Ascertainment of Peace (Pra­śānta­viniścaya­prāti­hārya­samādhi, Toh 129). 84000: Translating the Words of the Buddha, 2020.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.

The Fortunate Aeon: How the Thousand Buddhas Became Enlightened. 4 vols. Berkeley: Dharma Publishing, 1986.

Jaini, Padmanabh S. “Stages in the Bodhisattva Career of the Tathāgata Maitreya,” in Sponberg and Hardacre (eds.), Maitreya, the Future Buddha, pp 54-90. Cambridge: Cambridge University Press, 1988. Reprinted with additional material in Jaini, Padmanabh S. Collected Papers on Buddhist Studies, ch. 26. Delhi: Motilal Banarsidass, 2001.

Fukita, Takamichi. “The Mahāvadānasūtra: A new edition based on manuscripts discovered in northern Turkestan.” In Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Beiheft 10. Göttingen: Vandenhoeck und Ruprecht, 2003.

Kongtrul, Jamgön, tr. Ngawang Zangpo. Buddhism’s Journey to Tibet. Books Two, Three, and Four of The Treasury of Knowledge. Ithaca: Snow Lion, 2010.

Li, Can (2015). “A Newly Identified Fragment of a Lost Translation of the Bhadra­kalpika-sūtra.” Annual Report of the International Institute for Advanced Buddhology at Soka University 18 (2015): 235–51.

Li, Can (2018). “A Preliminary Report on Some New Sources of the Bhadra­kalpika-sūtra (1).” Annual Report of the International Institute for Advanced Buddhology at Soka University 21 (2018): 417–22.

Padmakara Translation Group, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśa­sāhasrikā­prajñā­pāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.

Pruden, Leo M., trans. Abhidharmakośabhāṣyam of Vasubandhu. 4 vols. Berkeley: Asian Humanities Press, 1988–90.

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

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

Roberts, Peter Alan, trans. (2021). The Aparimitāyurjñāna Sūtra (1) (Aparimitāyurjñāna­sūtra, Toh 674). 84000: Translating the Words of the Buddha, 2021.

Roberts, Peter Alan, trans. (2023). The White Lotus of Compassion (Karuṇā­puṇḍarīka­sūtra, Toh 112). 84000: Translating the Words of the Buddha, 2023.

Rouse, W. H. D., trans. “Valāhassa-jātaka.” In The Jātaka or Stories of the Buddha’s Former Births, edited by E. B. Cowell, 2:89–90. Cambridge: Cambridge University Press, 1895.

Sakaki, Ryōzaburō, ed., Honyaku myōgi taishū (Mahāvyutpatti). 2 vols. 1916. Reprint, Tokyo: Kokusho Kanakōkai, 1987.

Salomon, Richard (2014). “Gāndhārī Manuscripts in the British Library, Schøyen and Other Collections.” In From Birch Bark to Digital Data, edited by Paul Harrison and Jens-Uwe Hartmann. Vienna: Österreichische Akademie der Wissenschaften, 2014: 1–17.

Salomon, Richard (2018). The Buddhist Literature of Ancient Gandhāra: An Introduction with Selected Translations. Somerville: Wisdom Publications, 2018.

Skilling, Peter (2010). “Notes on the Bhadrakalpika-sūtra.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 13 (2010): 195–229.

Skilling, Peter (2011). “Notes on the Bhadrakalpika-sūtra (II): Beyond the Fortunate Aeon: What comes next?” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 14 (2011): 59–72.

Skilling, Peter (2012). “Notes on the Bhadrakalpika-sūtra (III): Beyond the Fortunate Aeon.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 15 (2012): 117–26.

Skilling, Peter and Saerji (2014). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 1–250.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 17 (2014): 245–91.

Skilling, Peter and Saerji (2016). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 251–500.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 19 (2016): 149–92.

Skilling, Peter and Saerji (2017). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 501–750.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 20 (2017): 167–204.

Skilling, Peter and Saerji (2018). “How the Buddhas of the Fortunate Aeon First Aspired to Awakening: The Pūrva-praṇidhānas of Buddhas 751–994.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 21 (2018): 209–44.

Skilling, Peter and Saerji (2019). “Jātakas in the Bhadra­kalpika-sūtra: A Provisional Inventory I.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 22 (2019): 209–44.

Skilton, Andrew. “State or Statement? Samādhi in Some Early Mahāyāna Sutras.” The Eastern Buddhist XXXIV, 2 (2002): 51–93.

Sujato, Bhikkhu. “The Great Discourse on the Harvest of Deeds.” In Long Discourses: A Faithful Translation of the Dīgha Nikāya. Sutta Central, 2018.

Thurman, Robert, trans. The Teaching of Vimalakīrti (Vimala­kīrti­nirdeśa­sūtra, Toh 176). 84000: Translating the Words of the Buddha, 2017.

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Tournier, Vincent. “Buddhas of the Past: South Asia.” In Brill’s Encyclopedia of Buddhism, edited by Jonathan Silk et al., vol. 2, Lives, 95–108. Leiden: Brill, 2019.

Waldschmidt, Ernst. Das Mahāvadānasūtra: Ein kanonischer Text über die sieben letzten Buddhas: Auf Grund von Turfan-Handschriften herausgegeben. Teil I-II. Berlin: Abhandlungen der deutschen Akademie der Wissenschaften zu Berlin, Klasse für Sprachen, Literatur und Kunst, 1952/8, 1954/3.

Vienna Buddhist Translation Studies Group, trans. The Questions of Rāṣṭrapāla (Rāṣṭra­pāla­paripṛcchā­sūtra, Toh 62). 84000: Translating the Words of the Buddha, 2021.


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

Abandoner of Anger

Wylie:
  • tha spangs ma
Tibetan:
  • ཐ་སྤངས་མ།
Sanskrit:
  • —

Mother of the buddha Merudhvaja.

Located in 1 passage in the translation:

  • 2.B.­679
g.­2

Abandoning Displeasure

Wylie:
  • mi dga’ spong
Tibetan:
  • མི་དགའ་སྤོང་།
Sanskrit:
  • —

Foremost in terms of insight among the followers of the buddha Guṇagaṇa.

Located in 1 passage in the translation:

  • 2.B.­959
g.­3

Abandoning Doubt

Wylie:
  • yid gnyis spong
Tibetan:
  • ཡིད་གཉིས་སྤོང་།
Sanskrit:
  • —

Son of the buddha Mahāyaśas.

Located in 1 passage in the translation:

  • 2.B.­81
g.­121

acumen

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

Inspiration and courage that manifests in particular endowing one with brilliant abilities in oration.

Located in 6 passages in the translation:

  • 1.­70
  • 2.­68
  • 2.­210
  • 2.­216
  • 2.­370
  • 2.C.­1033
g.­138

Adorned with Arrays of Wisdom

Wylie:
  • blo’i bkod pas legs par brgyan pa la gnas pa
Tibetan:
  • བློའི་བཀོད་པས་ལེགས་པར་བརྒྱན་པ་ལ་གནས་པ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­194

aggregates

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

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

Located in 15 passages in the translation:

  • 1.­22
  • 1.­31
  • 1.­53
  • 1.­122
  • 2.­9
  • 2.­204
  • 2.­336
  • 2.­384
  • 2.B.­737
  • 2.B.­812
  • 2.B.­1253
  • n.­185
  • g.­3062
  • g.­6384
  • g.­7318
g.­200

Akṣobhya

Wylie:
  • mi ’khrugs pa
Tibetan:
  • མི་འཁྲུགས་པ།
Sanskrit:
  • akṣobhya

Definition from the 84000 Glossary of Terms:

Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.

Located in 5 passages in the translation:

  • i.­2
  • i.­19
  • 1.­130
  • 2.­3
  • 2.­71
g.­220

Amitāyus (of the Good Eon)

Wylie:
  • tshe dpag med
Tibetan:
  • ཚེ་དཔག་མེད།
Sanskrit:
  • amitāyus

The 283rd buddha in the first list, 282nd in the second list, and 282nd in the third list. Elsewhere this name refers to a buddha of the past; see “Amitāyus (of the past).”

Located in 13 passages in the translation:

  • 2.A.­36
  • 2.B.­586
  • 2.C.­285
  • g.­221
  • g.­265
  • g.­1066
  • g.­2476
  • g.­3523
  • g.­5425
  • g.­5966
  • g.­6196
  • g.­7691
  • g.­8135
g.­221

Amitāyus (of the past)

Wylie:
  • tshe dpag med
Tibetan:
  • ཚེ་དཔག་མེད།
Sanskrit:
  • amitāyus

A past buddha. His name (meaning “infinite life”) can refer more generally to the buddha associated with longevity and life energy who dwells in the western realm of Sukhāvatī and who is also known as Amitābha (“infinite light”). However, it is uncertain in this text whether this is referring to the same buddha; see n.­45. Elsewhere, this name refers to the buddha who is 283 among the buddhas of the Good Eon; see “Amitāyus (of the Good Eon).”

Located in 12 passages in the translation:

  • i.­2
  • i.­8
  • i.­15
  • i.­19
  • 1.­87
  • 1.­92
  • 1.­109
  • 1.­130
  • 2.­3
  • 2.C.­1021
  • n.­45
  • g.­220
g.­222

Amoghadarśin

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • amoghadarśin

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­265

Aparimita­guṇa­vyūha

Wylie:
  • yon tan dpag tu med pa bkod pa
Tibetan:
  • ཡོན་ཏན་དཔག་ཏུ་མེད་པ་བཀོད་པ།
Sanskrit:
  • aparimita­guṇa­vyūha

The buddha realm of Amitāyus, the name of the realm here indicating that the buddha referred to is Aparimitāyurjñāna, rather than Amitābha of Sukhāvatī.

Located in 2 passages in the translation:

  • 1.­87
  • n.­45
g.­308

Array of Offerings

Wylie:
  • mchod pa bkod pa
Tibetan:
  • མཆོད་པ་བཀོད་པ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­323

arrogating pride

Wylie:
  • mngon pa’i nga rgyal
Tibetan:
  • མངོན་པའི་ང་རྒྱལ།
Sanskrit:
  • abhimāna

One of the seven types of pride. The pride of thinking one has distinct attainments associated with meditative absorption when one does not possess them.

Located in 3 passages in the translation:

  • 1.­50
  • 1.­102
  • g.­6692
g.­347

ascetic virtues

Wylie:
  • sbyangs pa’i yon tan
Tibetan:
  • སྦྱངས་པའི་ཡོན་ཏན།
Sanskrit:
  • dhūtaguṇa

An optional set of practices that monastics can adopt in order to cultivate greater detachment. The list of practices varies in different sources. When thirteen practices are listed, they consist of (1) wearing patched robes made from discarded cloth rather than from cloth donated by laypeople; (2) wearing only three robes; (3) going for alms; (4) not omitting any house while on the alms round, rather than begging only at those houses known to provide good food; (5) eating only what can be eaten in one sitting; (6) eating only food received in the alms bowl, rather than more elaborate meals presented to the saṅgha; (7) refusing more food after indicating one has eaten enough; (8) dwelling in the forest; (9) dwelling at the root of a tree; (10) dwelling in the open air, using only a tent made from one’s robes as shelter; (11) dwelling in a charnel ground; (12) having satisfaction with whatever dwelling one has; and (13) sleeping in a sitting position without ever lying down.

Located in 3 passages in the translation:

  • 1.­22
  • 2.­101
  • 2.­129
g.­355

aspects of awakening

Wylie:
  • byang chub kyi phyogs
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས།
Sanskrit:
  • bodhipakṣya

These are aspects of realization that unfold on the path and culminate in the goal of awakening.

Located in 2 passages in the translation:

  • g.­2605
  • g.­7329
g.­377

asura

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

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 5 passages in the translation:

  • 1.­3
  • 1.­5
  • 1.­63
  • 2.­71
  • 2.C.­1039
g.­429

Avalokiteśvara

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

Definition from the 84000 Glossary of Terms:

One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.

Located in 4 passages in the translation:

  • 1.­4
  • 2.­91
  • n.­18
  • g.­5293
g.­609

Bhadrapāla

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

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­680

Brahmā

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

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 20 passages in the translation:

  • 1.­5
  • 2.­22
  • 2.­79
  • 2.­185-186
  • 2.­219
  • 2.­286
  • 2.­296
  • 2.­372
  • 2.­380
  • 2.­392
  • n.­127
  • g.­1124
  • g.­1659
  • g.­1981
  • g.­2038
  • g.­3483
  • g.­3866
  • g.­4571
  • g.­8928
g.­755

Bright Countenance Like the Stainless Moon of the Essence of Glorious Splendor

Wylie:
  • zhal gsal zla ba dri ma med pa’i dpal gyi snying po gzi brjid
Tibetan:
  • ཞལ་གསལ་ཟླ་བ་དྲི་མ་མེད་པའི་དཔལ་གྱི་སྙིང་པོ་གཟི་བརྗིད།
Sanskrit:
  • —

A buddha of the past.

Located in 2 passages in the translation:

  • 1.­89
  • g.­7706
g.­787

calm abiding

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

One of the two primary forms of meditation in Buddhism, the other being special insight.

Located in 14 passages in the translation:

  • 1.­25
  • 1.­28
  • 1.­44
  • 2.­30
  • 2.­35
  • 2.­73
  • 2.­115
  • 2.­136
  • 2.­262
  • 2.­264
  • 2.­352
  • 2.B.­2185
  • g.­5713
  • g.­7500
g.­991

concentration

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

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 347 passages in the translation:

  • 1.­23
  • 1.­45
  • 1.­52
  • 2.­20
  • 2.­31
  • 2.­35
  • 2.­42-370
  • 2.B.­1385
  • g.­3059
  • g.­3575
  • g.­5402
  • g.­5710
  • g.­5711
  • g.­6423
  • g.­6760
  • g.­6998
  • g.­8065
  • g.­8462
  • g.­8664
g.­1031

correct abandonments

Wylie:
  • yang dag par spong ba
Tibetan:
  • ཡང་དག་པར་སྤོང་བ།
Sanskrit:
  • samyakprahāṇa

Relinquishing negative acts in the present and the future and enhancing positive acts in the present and the future.

Located in 4 passages in the translation:

  • 1.­25
  • 2.­35
  • 2.­220
  • 2.­329
g.­1100

Crest of the Banner of the Qualities of Infinite Eloquence

Wylie:
  • spobs pa mtha’ yas pa’i yon tan tog gi rgyal mtshan
Tibetan:
  • སྤོབས་པ་མཐའ་ཡས་པའི་ཡོན་ཏན་ཏོག་གི་རྒྱལ་མཚན།
Sanskrit:
  • —

A Dharma teacher.

Located in 3 passages in the translation:

  • 1.­86-87
  • g.­3566
g.­1109

Crest Ornament of Eloquence

Wylie:
  • spobs pa’i tog
Tibetan:
  • སྤོབས་པའི་ཏོག
Sanskrit:
  • —

A buddha of the past.

Located in 1 passage in the translation:

  • 1.­81
g.­1146

dedication

Wylie:
  • yongs su bsngo ba
Tibetan:
  • ཡོངས་སུ་བསྔོ་བ།
Sanskrit:
  • pariṇāma
  • pariṇāmana
  • pariṇāmanā

Although the Sanskrit term pariṇāmanā is often translated as “dedication” (as in the practice of dedicating merit), the term has the basic meaning of “transforming,” “developing,” “making ripen.” This conception, then, reflects the Buddhist understanding that the act of dedication involves mentally or ritually directing the merit (puṇya) produced from virtuous activity toward a specific goal, be it worldly or transworldly. In this text, we can observe that the idea of dedication is closely linked with the idea of karmic ripening or maturation (vipaka). It is also noteworthy that dedication can be wrongly practiced, as when the text speaks of six perfections that are dedicated through wrong view (2.­116).

Located in 80 passages in the translation:

  • 1.­92
  • 2.­31-32
  • 2.­36
  • 2.­45-49
  • 2.­51
  • 2.­53-55
  • 2.­58-63
  • 2.­68
  • 2.­73
  • 2.­75
  • 2.­79
  • 2.­83
  • 2.­85-86
  • 2.­89
  • 2.­91-92
  • 2.­98
  • 2.­106
  • 2.­108-110
  • 2.­112-120
  • 2.­123
  • 2.­126-127
  • 2.­129
  • 2.­139-140
  • 2.­145
  • 2.­147-148
  • 2.­157-158
  • 2.­223
  • 2.­225
  • 2.­241
  • 2.­257
  • 2.­270
  • 2.­274-277
  • 2.­286-287
  • 2.­289
  • 2.­293
  • 2.­304
  • 2.­322
  • 2.­334
  • 2.­339
  • 2.­341
  • 2.B.­176
  • 2.B.­215
  • 2.B.­223
  • 2.B.­227
  • 2.B.­235
  • 2.B.­278
  • 2.B.­426
  • 2.B.­1322
g.­1162

defilement

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 69 passages in the translation:

  • 1.­4
  • 1.­27-28
  • 1.­30
  • 1.­51
  • 1.­55
  • 1.­66
  • 2.­29
  • 2.­37
  • 2.­48
  • 2.­54
  • 2.­56
  • 2.­60
  • 2.­69-71
  • 2.­73
  • 2.­79
  • 2.­88
  • 2.­98
  • 2.­120-121
  • 2.­158
  • 2.­202
  • 2.­204
  • 2.­220-221
  • 2.­243-244
  • 2.­256
  • 2.­276
  • 2.­305
  • 2.­336
  • 2.­349
  • 2.­365
  • 2.­374
  • 2.­385
  • 2.B.­202
  • 2.B.­214
  • 2.B.­608
  • 2.B.­645
  • 2.B.­798
  • 2.B.­852
  • 2.B.­892
  • 2.B.­1157
  • 2.B.­1173
  • 2.B.­1177
  • 2.B.­1221
  • 2.B.­1313
  • 2.B.­1377
  • 2.B.­1381
  • 2.B.­1409
  • 2.B.­1422
  • 2.B.­1437
  • 2.B.­1445
  • 2.B.­1465
  • 2.B.­1478
  • 2.B.­1633
  • 2.B.­1817
  • 2.B.­1949
  • 2.B.­2205
  • 2.B.­2289
  • 2.B.­2353
  • g.­3062
  • g.­7400
  • g.­8065
  • g.­8463
  • g.­8493
  • g.­9317
g.­1331

deliverance

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

Deliverance or emancipation from cyclic existence. When used as a transitive verb, it has the sense of leaving behind or escaping cyclic existence.

Located in 35 passages in the translation:

  • 1.­6
  • 1.­27
  • 1.­36
  • 2.­32
  • 2.­35
  • 2.­59
  • 2.­102
  • 2.­105
  • 2.­113
  • 2.­125
  • 2.­130-132
  • 2.­136
  • 2.­144
  • 2.­157
  • 2.­159
  • 2.­212
  • 2.­219
  • 2.­223-225
  • 2.­245
  • 2.­274-279
  • 2.­300
  • 2.­306
  • 2.­310
  • 2.­344
  • 2.­357
  • 2.B.­2181
g.­1334

dependent origination

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

The principle of dependent origination asserts that nothing exists independently of other factors, the reason 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, commencing with fundamental ignorance and ending with birth, aging, and death (see The Transcendent Perfection of Wisdom in Ten Thousand Lines, 1.18–1.19). It is only through deliberate reversal of these twelve links that one can succeed in bringing the cycle to an end. See also 24.10.

Located in 9 passages in the translation:

  • 2.­56
  • 2.­84
  • 2.­101
  • 2.­133
  • 2.­197
  • 2.­206
  • 2.­235
  • 2.­330
  • n.­38
g.­1366

dhāraṇī

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

This term has several meanings. Often it refers to a ritual incantation that typically encapsulates the meaning of a longer text. In this sense it is considered to assist in the retention of the text and imbue the one who recites it with a variety of desired powers. At other times this term carries the meaning of “holding” or “retaining,” and so it is frequently used in reference to memory and learning. In the context of this text, the term carries both of these meanings. Finally, this term can also be applied as a classificatory term to Buddhist scriptures that contain one or more such dhāraṇīs.

Located in 27 passages in the translation:

  • 1.­3
  • 1.­16
  • 1.­19
  • 1.­24
  • 1.­26
  • 1.­28
  • 1.­50
  • 1.­75
  • 1.­88-89
  • 1.­128
  • 1.­133
  • 2.­38
  • 2.­72
  • 2.­133
  • 2.­136
  • 2.­154
  • 2.­261
  • 2.­371
  • 2.A.­105
  • 2.B.­964
  • 2.B.­1509
  • 2.B.­1869
  • 2.B.­2157
  • 2.B.­2165
  • 2.B.­2169
  • 2.B.­2377
g.­1479

Dīpaṅkara

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

A buddha of the past.

Located in 14 passages in the translation:

  • i.­8
  • i.­13
  • i.­16
  • 1.­84
  • 1.­112
  • 2.­101
  • 2.­120
  • 2.­124-125
  • 2.­341
  • 2.C.­1025
  • g.­313
  • g.­3655
  • g.­7741
g.­1762

Eight Holy Beings

Wylie:
  • skyes bu dam pa brgyad po
Tibetan:
  • སྐྱེས་བུ་དམ་པ་བརྒྱད་པོ།
Sanskrit:
  • —

Listed in the audience of bodhisattvas present in the retinue attending Śākyamuni. Their identity is unknown.

Located in 2 passages in the translation:

  • 1.­4
  • n.­35
g.­1763

eight liberations

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

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 and nonperception, one dwells in the realization of the cessation of conception and feeling.

Located in 8 passages in the translation:

  • 2.­73
  • 2.B.­677
  • 2.B.­1113
  • 2.B.­1129
  • 2.B.­1457
  • 2.B.­1865
  • 2.B.­2265
  • g.­5036
g.­1772

elements

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

One way of describing experience and the world in terms of eighteen elements: eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, odor, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; mind, mental objects, and mind consciousness. These eighteen cognitive elements are listed in The Transcendent Perfection of Wisdom in Ten Thousand Lines, 1.16.

Located in 5 passages in the translation:

  • 1.­22
  • 1.­50
  • 2.­336
  • g.­7318
  • g.­8462
g.­1786

elixir

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

Refers to a nectar or ambrosia that prevents death or spiritual death (hence the Tibetan term means “crushes death”). The Sanskrit term literally means immortality. It is often used metaphorically to refer to the Dharma.

Located in 6 passages in the translation:

  • 1.­18
  • 1.­52
  • 2.­203
  • 2.­297
  • 2.B.­2005
  • n.­129
g.­1789

elucidating the way of all phenomena

Wylie:
  • chos thams cad kyi tshul la nges par ston pa
Tibetan:
  • ཆོས་ཐམས་ཅད་ཀྱི་ཚུལ་ལ་ངེས་པར་སྟོན་པ།
Sanskrit:
  • —

The name of a meditative absorption of the Buddha, described in detail in 1.­19 et seq., a teaching on which the bodhisattva Prāmodyarāja requests in The Good Eon.

Located in 8 passages in the translation:

  • s.­1
  • i.­2
  • i.­8
  • i.­20
  • 1.­19-20
  • 1.­34
  • 1.­49
g.­1795

emptiness

Wylie:
  • stong pa nyid
Tibetan:
  • སྟོང་པ་ཉིད།
Sanskrit:
  • śūnyata

Definition from the 84000 Glossary of Terms:

Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.

Located in 18 passages in the translation:

  • 1.­22
  • 1.­29
  • 2.­36
  • 2.­45
  • 2.­57
  • 2.­73
  • 2.­84
  • 2.­93
  • 2.­101
  • 2.­108
  • 2.­130
  • 2.­145
  • 2.­222
  • 2.­292
  • 2.C.­1017
  • g.­6384
  • g.­7871
  • g.­8490
g.­2051

eon

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

According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser or intervening eons. In the course of one great eon, the external universe and its sentient life takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion (vivartakalpa); during the next twenty it remains created; during the third twenty, it is in the process of destruction or contraction (samvartakalpa); and during the last quarter of the cycle, it remains in a state of destruction. For the different kinds of kalpas according to Abhidharma teachings, see the Abhidharma­kośa­bhāṣya (Toh 4090) on AK III.89d–93 (for English translation, see Pruden 1988–90, vol. 2, 475–81). The Good Eon referenced in this text is the name Buddhists give to our current eon and generally refers to any eon in which more than one buddha appear.

Located in 46 passages in the translation:

  • i.­1-2
  • i.­8
  • i.­11-12
  • i.­14-15
  • 1.­3
  • 1.­52-53
  • 1.­81
  • 1.­83
  • 1.­86
  • 1.­88
  • 1.­90
  • 1.­136
  • 2.­1
  • 2.­3
  • 2.­5-7
  • 2.­10
  • 2.­46-47
  • 2.­53
  • 2.­88
  • 2.­127
  • 2.­144
  • 2.­146
  • 2.­287
  • 2.A.­103
  • 2.C.­1015
  • 2.C.­1020
  • 2.C.­1025
  • 2.C.­1037
  • n.­2
  • n.­33
  • n.­62
  • n.­297
  • g.­313
  • g.­3511
  • g.­3655
  • g.­6725
  • g.­7194
  • g.­7333
  • g.­7741
g.­2108

exaggerating pride

Wylie:
  • lhag pa’i nga rgyal
Tibetan:
  • ལྷག་པའི་ང་རྒྱལ།
Sanskrit:
  • adhimāna

One of the seven types of pride. The pride of thinking oneself equal to superiors and superior to equals.

Located in 5 passages in the translation:

  • 1.­4
  • 2.­134
  • 2.­161
  • 2.­297
  • g.­6692
g.­2604

factors of awakening

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

These are factors that constitute the path of seeing.

Located in 13 passages in the translation:

  • 1.­25
  • 2.­62
  • 2.­73
  • 2.­100
  • 2.­115
  • 2.­134
  • 2.­149
  • 2.­304
  • 2.­330
  • 2.­381
  • 2.­383
  • 2.­387-388
g.­2605

faculty

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

A term with a wide range of meanings, it often refers to the five faculties of faith, diligence, mindfulness, meditative absorption, and insight, which are among the thirty-seven aspects of awakening; or to the five sense faculties; or to one of the twenty-two faculties. There is also an alternative list of “six faculties” mentioned in this sūtra which actually seems to list eight; see 2.­301 and n.­130.

Located in 21 passages in the translation:

  • 1.­25
  • 1.­27-28
  • 1.­50
  • 1.­64
  • 2.­35
  • 2.­87
  • 2.­202-203
  • 2.­213
  • 2.­282
  • 2.­301
  • 2.­304
  • 2.­319
  • 2.­330
  • 2.­376
  • 2.B.­1149
  • 2.B.­1353
  • n.­130
  • g.­7318
  • g.­8462
g.­2773

Fearless in Limitless Mastery of Eloquence

Wylie:
  • spobs pa mtha’ yas par bsgrub pa la ’jigs pa med pa
Tibetan:
  • སྤོབས་པ་མཐའ་ཡས་པར་བསྒྲུབ་པ་ལ་འཇིགས་པ་མེད་པ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­2875

five powers

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

These are faith, diligence, mindfulness, meditative absorption, and insight as they manifest on the last two stages of the path of joining.

Located in 3 passages in the translation:

  • 2.­35
  • n.­116
  • g.­6602
g.­2876

five superknowledges

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

The five supernatural abilities attained through realization and yogic accomplishment: divine sight, divine hearing, knowing how to manifest miracles, remembering previous lives, and knowing the minds of others.

Located in 4 passages in the translation:

  • 1.­3
  • 2.­216
  • 2.C.­415
  • g.­8065
g.­3061

Four Great Kings

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

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 4 passages in the translation:

  • 1.­5
  • 2.­22
  • g.­3479
  • g.­8842
g.­3149

Gandhahastin

Wylie:
  • spos kyi glang po
Tibetan:
  • སྤོས་ཀྱི་གླང་པོ།
Sanskrit:
  • gandhahastin

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­3153

gandharva

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

The term generally refers to a class of nonhuman beings sometimes known as “celestial musicians.” In Abhidharma cosmology, the term is also used to refer to the mental body assumed by any sentient being in the realm of desire (kāma­dhātu) during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances in the desire realm, hence their Tibetan translation dri za, meaning “scent eater.”

Located in 5 passages in the translation:

  • 1.­3
  • 1.­5
  • 1.­7
  • 2.C.­1039
  • g.­3061
g.­3158

Gaṅgā

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

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Located in 10 passages in the translation:

  • 1.­72
  • 1.­83
  • 1.­87
  • 1.­90
  • 1.­143
  • 2.­10
  • 2.­95
  • 2.­141
  • 2.­319
  • 2.B.­988
g.­3168

garuḍa

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

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • 1.­3
  • 1.­5
g.­3442

god

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • deva

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

Located in 78 passages in the translation:

  • i.­3
  • 1.­3
  • 1.­7
  • 1.­10
  • 1.­28
  • 1.­52
  • 1.­54-63
  • 1.­65
  • 1.­85
  • 1.­89
  • 1.­132
  • 1.­143
  • 2.­18
  • 2.­22
  • 2.­39
  • 2.­49
  • 2.­53
  • 2.­103
  • 2.­123
  • 2.­194
  • 2.­197
  • 2.­202-203
  • 2.­207
  • 2.­216
  • 2.­247
  • 2.­297
  • 2.­364
  • 2.­369-370
  • 2.­373
  • 2.­391
  • 2.­393
  • 2.A.­3
  • 2.B.­1
  • 2.B.­957
  • 2.B.­1254
  • 2.B.­1330
  • 2.B.­1402
  • 2.B.­1510
  • 2.B.­1674
  • 2.B.­1693
  • 2.B.­1757
  • 2.B.­1770
  • 2.B.­1778
  • 2.B.­1802
  • 2.B.­1826
  • 2.B.­1961
  • 2.B.­1970
  • 2.B.­2241
  • 2.B.­2294
  • 2.B.­2341
  • 2.C.­51
  • 2.C.­340
  • 2.C.­461
  • 2.C.­490
  • 2.C.­628
  • 2.C.­643
  • 2.C.­738
  • 2.C.­924
  • 2.C.­928
  • 2.C.­962
  • 2.C.­1038-1039
  • g.­377
  • g.­3479
  • g.­6193
  • g.­7938
  • g.­7942
g.­3481

going forth

Wylie:
  • rab tu ’byung ba
Tibetan:
  • རབ་ཏུ་འབྱུང་བ།
Sanskrit:
  • pravrajyā

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 9 passages in the translation:

  • 1.­82
  • 1.­89
  • 1.­94
  • 1.­99
  • 1.­105
  • 1.­114
  • 2.­196
  • 2.C.­1023-1024
g.­3488

Golden Beauty, King of the Splendid Light of Ascertainment

Wylie:
  • gser sdug mdzes pa rnam par nges pa’i ’od kyi gzi brjid kyi rgyal po
Tibetan:
  • གསེར་སྡུག་མཛེས་པ་རྣམ་པར་ངེས་པའི་འོད་ཀྱི་གཟི་བརྗིད་ཀྱི་རྒྱལ་པོ།
Sanskrit:
  • —

A buddha of the past.

Located in 1 passage in the translation:

  • 2.­1
g.­3511

Good Eon

Wylie:
  • bskal pa bzang po
Tibetan:
  • བསྐལ་པ་བཟང་པོ།
Sanskrit:
  • bhadra­kalpika

The name of our current eon, during which one thousand buddhas are prophesied to appear. See also n.­2.

Located in 13 passages in the translation:

  • i.­1
  • i.­4-5
  • i.­9
  • 2.A.­2
  • 2.A.­100
  • 2.C.­1021
  • n.­2
  • n.­297
  • g.­2051
  • g.­3655
  • g.­6351
  • g.­7194
g.­3566

Great Eye

Wylie:
  • mig po che
Tibetan:
  • མིག་པོ་ཆེ།
Sanskrit:
  • —

A thus-gone one who was previously a monk and Dharma teacher named Crest of the Banner of the Qualities of Infinite Eloquence

Located in 1 passage in the translation:

  • 1.­87
g.­3794

Heaps of Eloquence

Wylie:
  • spobs pa brtsegs pa
Tibetan:
  • སྤོབས་པ་བརྩེགས་པ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­3795

Heaps of Insight

Wylie:
  • shes rab brtsegs pa
Tibetan:
  • ཤེས་རབ་བརྩེགས་པ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­3796

hearer

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

Definition from the 84000 Glossary of Terms:

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

Located in 229 passages in the translation:

  • 1.­6
  • 1.­27
  • 2.­52
  • 2.­66
  • 2.­68
  • 2.­73
  • 2.­80
  • 2.­85
  • 2.­87
  • 2.­90
  • 2.­119
  • 2.­125
  • 2.­128
  • 2.­147
  • 2.­207
  • 2.­213
  • 2.B.­2
  • 2.B.­6
  • 2.B.­8-30
  • 2.B.­32-40
  • 2.B.­42
  • 2.B.­46
  • 2.B.­48
  • 2.B.­51
  • 2.B.­59-61
  • 2.B.­64-100
  • 2.B.­143
  • 2.B.­151
  • 2.B.­167
  • 2.B.­179
  • 2.B.­195
  • 2.B.­198
  • 2.B.­506-511
  • 2.B.­514
  • 2.B.­516
  • 2.B.­518
  • 2.B.­520
  • 2.B.­524
  • 2.B.­528
  • 2.B.­531
  • 2.B.­537-541
  • 2.B.­543
  • 2.B.­552-554
  • 2.B.­570
  • 2.B.­580-581
  • 2.B.­1007
  • 2.B.­1016-1018
  • 2.B.­1020
  • 2.B.­1028
  • 2.B.­1040
  • 2.B.­1043-1048
  • 2.B.­1050-1084
  • 2.B.­1512
  • 2.B.­1563-1564
  • 2.B.­1570
  • 2.B.­1579-1596
  • 2.B.­1599-1600
  • 2.B.­1602-1609
  • 2.B.­2011-2014
  • 2.B.­2018
  • 2.B.­2021
  • 2.B.­2077
  • 2.B.­2085
  • 2.C.­66
  • 2.C.­107
  • 2.C.­1008
  • g.­606
  • g.­1769
  • g.­3228
  • g.­4745
  • g.­5513
  • g.­5518
  • g.­6791
  • g.­6794
  • g.­6934
  • g.­7862
  • g.­8463
  • g.­8616
  • g.­8808
g.­3804

Hell of Ultimate Torment

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

Located in 1 passage in the translation:

  • 1.­143
g.­4083

Indra

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

The 589th buddha in the first list, 588th in the second list, and 582nd in the third list.

Located in 12 passages in the translation:

  • 2.A.­63
  • 2.B.­1447
  • 2.C.­585
  • g.­1076
  • g.­1991
  • g.­2430
  • g.­3432
  • g.­7144
  • g.­7162
  • g.­7938
  • g.­8208
  • g.­9088
g.­4356

Īśvara

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

Listed among the deities attending the Buddha’s teachings.

Located in 1 passage in the translation:

  • 1.­5
g.­4415

Jewel Crown Ornament

Wylie:
  • rin chen gtsug tor
Tibetan:
  • རིན་ཆེན་གཙུག་ཏོར།
Sanskrit:
  • —

A buddha in the distant past.

Located in 2 passages in the translation:

  • 1.­84
  • g.­6037
g.­4506

Jewel Treasury

Wylie:
  • rin chen mtha’ yas mdzod
Tibetan:
  • རིན་ཆེན་མཐའ་ཡས་མཛོད།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­4727

kalaviṅka bird

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kalaviṅka

In Buddhist literature refers to a mythical bird with the head of a human and the body of a bird. The kalaviṅka’s call is said to be far more beautiful than that of all other birds and so compelling that it could be heard even before the bird has hatched. The call of the kalaviṅka is also used as an analogy to describe the voice of the Buddha.

Located in 1 passage in the translation:

  • 1.­51
g.­4732

Kanakamuni

Wylie:
  • gser thub
Tibetan:
  • གསེར་ཐུབ།
Sanskrit:
  • kanakamuni

The 2nd buddha in the first list, 2nd in the second list, and 2nd in the third list.

Located in 13 passages in the translation:

  • 2.A.­7
  • 2.B.­3
  • 2.C.­5
  • g.­417
  • g.­2829
  • g.­2861
  • g.­3836
  • g.­3837
  • g.­5232
  • g.­7194
  • g.­7333
  • g.­8923
  • g.­8944
g.­4742

Kāśyapa

Wylie:
  • ’od srung
Tibetan:
  • འོད་སྲུང་།
Sanskrit:
  • kāśyapa

The 3rd buddha in the first list, 3rd in the second list, and 3rd in the third list.

Located in 13 passages in the translation:

  • 2.A.­7
  • 2.B.­4
  • 2.C.­6
  • g.­615
  • g.­694
  • g.­857
  • g.­3129
  • g.­4970
  • g.­7194
  • g.­7333
  • g.­7722
  • g.­8108
  • g.­9077
g.­4789

King of Renown

Wylie:
  • rnam par bsgrags pa’i rgyal po
Tibetan:
  • རྣམ་པར་བསྒྲགས་པའི་རྒྱལ་པོ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­4812

King of the Melodious Lion’s Roar

Wylie:
  • seng ge rnam par sgrogs pa’i sgra dbyangs kyi rgyal po
Tibetan:
  • སེང་གེ་རྣམ་པར་སྒྲོགས་པའི་སྒྲ་དབྱངས་ཀྱི་རྒྱལ་པོ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­4820

King of the Splendid Light of Deep Accumulations of Gold

Wylie:
  • gser stug po bsags pa’i ’od gzi brjid kyi rgyal po
Tibetan:
  • གསེར་སྟུག་པོ་བསགས་པའི་འོད་གཟི་བརྗིད་ཀྱི་རྒྱལ་པོ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­4834

kinnara

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

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 2 passages in the translation:

  • 1.­3
  • 1.­5
g.­4851

Krakucchanda

Wylie:
  • ’khor ba ’jig
Tibetan:
  • འཁོར་བ་འཇིག
Sanskrit:
  • krakucchanda

The 1st buddha in the first list, 1st in the second list, and 1st in the third list.

Located in 13 passages in the translation:

  • 2.A.­7
  • 2.B.­2
  • 2.C.­4
  • g.­727
  • g.­2162
  • g.­5645
  • g.­6041
  • g.­6418
  • g.­7008
  • g.­7194
  • g.­7333
  • g.­8079
  • g.­9223
g.­4968

lay practitioner

Wylie:
  • dge bsnyen
  • dge bsnyen ma
Tibetan:
  • དགེ་བསྙེན།
  • དགེ་བསྙེན་མ།
Sanskrit:
  • upāsaka
  • upāsikā

Located in 2 passages in the translation:

  • 1.­3
  • n.­73
g.­5026

level of devoted conduct

Wylie:
  • mos spyod pa’i sa
  • spyod pa’i sa
Tibetan:
  • མོས་སྤྱོད་པའི་ས།
  • སྤྱོད་པའི་ས།
Sanskrit:
  • adhimukti­caryā­bhūmi

The level of devoted conduct is said to comprise the first two of the five paths, those of accumulation and preparation, which lead up to the path of seeing. This level is also presented as the second of seven spiritual levels in the Bodhisattva­bhūmi, which follows the initial level of the spiritual potential (gotrabhūmi).

Located in 2 passages in the translation:

  • 1.­49
  • n.­40
g.­5027

level of the spiritual potential

Wylie:
  • rigs kyi sa
Tibetan:
  • རིགས་ཀྱི་ས།
Sanskrit:
  • gotrabhūmi

Name of the second level attainable by bodhisattvas. See The Transcendent Perfection of Wisdom in Ten Thousand Lines (Toh 11), 13.9.

Located in 4 passages in the translation:

  • 2.­37
  • 2.­346
  • n.­134
  • g.­5026
g.­5036

liberation

Wylie:
  • rnam par thar pa
Tibetan:
  • རྣམ་པར་ཐར་པ།
Sanskrit:
  • vimokṣa

In its most general sense, this term refers to the state of freedom from suffering and 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 78 passages in the translation:

  • i.­2
  • 1.­23
  • 1.­27-28
  • 1.­30
  • 1.­33-34
  • 1.­40
  • 1.­126
  • 2.­35
  • 2.­45
  • 2.­57
  • 2.­70
  • 2.­72
  • 2.­85
  • 2.­108
  • 2.­114
  • 2.­136-137
  • 2.­154
  • 2.­160
  • 2.­196
  • 2.­207
  • 2.­212
  • 2.­229
  • 2.­240
  • 2.­244
  • 2.­247
  • 2.­250-251
  • 2.­263
  • 2.­267-268
  • 2.­271
  • 2.­294-295
  • 2.­304
  • 2.­309-310
  • 2.­315
  • 2.­331
  • 2.­347
  • 2.­351-352
  • 2.­355
  • 2.­387
  • 2.B.­633
  • 2.B.­645
  • 2.B.­749
  • 2.B.­761
  • 2.B.­768
  • 2.B.­840
  • 2.B.­932
  • 2.B.­953
  • 2.B.­1000
  • 2.B.­1121
  • 2.B.­1242
  • 2.B.­1277
  • 2.B.­1305
  • 2.B.­1357
  • 2.B.­1365
  • 2.B.­1385
  • 2.B.­1393
  • 2.B.­1413
  • 2.B.­1501
  • 2.B.­1629
  • 2.B.­1813
  • 2.B.­1893
  • 2.B.­2138
  • 2.B.­2206
  • 2.B.­2226
  • 2.B.­2337-2338
  • 2.B.­2341
  • 2.B.­2353
  • 2.C.­1033
  • g.­3067
  • g.­8462
g.­5207

limit of reality

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

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 2 passages in the translation:

  • 1.­110
  • 2.­136
g.­5293

Lokanātha

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

“Lord of the World,” an epithet of Avalokiteśvara.

Located in 1 passage in the translation:

  • 1.­130
g.­5509

Mahābrahmā

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

Listed among the deities attending the Buddha’s teaching.

Located in 1 passage in the translation:

  • 1.­5
g.­5540

mahorāga

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

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 2 passages in the translation:

  • 1.­3
  • 1.­5
g.­5541

Maitreya

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

Bodhisattva of loving kindness who will become the next buddha to follow Śākyamuni. As a future buddha, he is the 5th buddha in the first list, 5th in the second list, and 5th in the third list.

Located in 18 passages in the translation:

  • i.­13
  • i.­15
  • 1.­4
  • 2.­22
  • 2.A.­7
  • 2.B.­6
  • 2.C.­8
  • n.­34
  • g.­700
  • g.­1117
  • g.­2148
  • g.­2867
  • g.­3978
  • g.­6303
  • g.­6526
  • g.­6555
  • g.­7194
  • g.­9139
g.­5577

Mañjuśrī

Wylie:
  • ’jam dpal
Tibetan:
  • འཇམ་དཔལ།
Sanskrit:
  • mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

Located in 2 passages in the translation:

  • 1.­4
  • 2.B.­2169
g.­5583

māra

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

A class of beings related to the demon Māra. Both Māra and the māras are portrayed as the primary adversaries and tempters of those who vow to take up the religious life, and māras can be understood as a class of demonic beings responsible for perpetuating the illusion that keeps beings bound to the world and worldly attachments, and the mental states those beings elicit.

Located in 42 passages in the translation:

  • 1.­3
  • 1.­27
  • 1.­36-37
  • 1.­49
  • 1.­51
  • 1.­53
  • 1.­60
  • 1.­63
  • 1.­133
  • 2.­34
  • 2.­77
  • 2.­83
  • 2.­126
  • 2.­199
  • 2.­204-205
  • 2.­216
  • 2.­369
  • 2.­372
  • 2.­374
  • 2.­382
  • 2.B.­393
  • 2.B.­729
  • 2.B.­753
  • 2.B.­896
  • 2.B.­1005
  • 2.B.­1221
  • 2.B.­1361
  • 2.B.­1422
  • 2.B.­1437
  • 2.B.­1633
  • 2.B.­1769
  • 2.B.­1929
  • 2.B.­1949
  • 2.B.­2197
  • 2.B.­2205
  • 2.B.­2485
  • 2.C.­1010
  • 2.C.­1016
  • 2.C.­1032
  • g.­3062
g.­5584

Māra

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 3 passages in the translation:

  • 2.­122
  • g.­3062
  • g.­5583
g.­5605

Mass of Wisdom

Wylie:
  • ye shes phung po
Tibetan:
  • ཡེ་ཤེས་ཕུང་པོ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­5710

meditative absorption

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

A central term in Buddhism, generally denoting states of deep concentration or contemplations that foster wholesome states of mind. In this text (see Introduction i.­19 et seq.) it most often refers, more broadly, to a wide range of teachings and practices that constitute the bodhisattva path.

Located in 119 passages in the translation:

  • s.­1
  • i.­2-4
  • i.­8
  • i.­19-21
  • 1.­3-4
  • 1.­12
  • 1.­16
  • 1.­19-20
  • 1.­26-27
  • 1.­29
  • 1.­34-35
  • 1.­37-39
  • 1.­41
  • 1.­43-44
  • 1.­46-47
  • 1.­49
  • 1.­53
  • 1.­64
  • 1.­67
  • 1.­70
  • 1.­75
  • 1.­78
  • 1.­81
  • 1.­83
  • 1.­86-89
  • 1.­91
  • 1.­94-95
  • 1.­98
  • 1.­112
  • 1.­133
  • 1.­135-136
  • 1.­143
  • 2.­2-4
  • 2.­11-14
  • 2.­17-21
  • 2.­24
  • 2.­38
  • 2.­54
  • 2.­58
  • 2.­69-70
  • 2.­72-73
  • 2.­75
  • 2.­87
  • 2.­91
  • 2.­98
  • 2.­143
  • 2.­201
  • 2.­208
  • 2.­212
  • 2.­243
  • 2.­248
  • 2.­254
  • 2.­263-264
  • 2.­290
  • 2.­304
  • 2.­329
  • 2.­371
  • 2.­385
  • 2.A.­1-2
  • 2.A.­104-105
  • 2.B.­136
  • 2.B.­681
  • 2.B.­1130
  • 2.C.­424
  • 2.C.­1014
  • 2.C.­1016
  • 2.C.­1019-1026
  • 2.C.­1031
  • 2.C.­1037-1038
  • n.­36
  • n.­162
  • g.­323
  • g.­1764
  • g.­1789
  • g.­2605
  • g.­2875
  • g.­3057
  • g.­4129
  • g.­7329
  • g.­8462
g.­5711

meditative attainment

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

A state of mental equipoise derived from deep concentration.

Located in 15 passages in the translation:

  • 1.­6
  • 2.­59
  • 2.­83
  • 2.­91
  • 2.­110
  • 2.­150
  • 2.­199
  • 2.­212-213
  • 2.­229
  • 2.­238
  • 2.­264
  • 2.­273
  • 2.­304
  • 2.­353
g.­5713

meditative seclusion

Wylie:
  • nang du yang dag ’jog
  • nang du yang dag par ’jog pa
Tibetan:
  • ནང་དུ་ཡང་དག་འཇོག
  • ནང་དུ་ཡང་དག་པར་འཇོག་པ།
Sanskrit:
  • pratisaṃlayana

This term can mean both physical seclusion and a meditative state of withdrawal. It often refers specifically to the practice of calm abiding (śamatha) and special insight (vipaśyanā).

Located in 8 passages in the translation:

  • 1.­2-3
  • 1.­22
  • 1.­128
  • 2.­18
  • 2.­23
  • 2.­27
  • 2.­255
g.­5720

Melodious Eloquence

Wylie:
  • spobs pa’i dbyangs
Tibetan:
  • སྤོབས་པའི་དབྱངས།
Sanskrit:
  • —

Short name of the buddha Proclaimer of the Melodious Thundering Roar of the Ornamental Beauty of Eloquence.

Located in 1 passage in the translation:

  • 1.­90
g.­5860

Mind of Blooming Flowers of a Hundred Thousand Virtues

Wylie:
  • dge ba brgya stong gi me tog kun tu rgyas pa
Tibetan:
  • དགེ་བ་བརྒྱ་སྟོང་གི་མེ་ཏོག་ཀུན་ཏུ་རྒྱས་པ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­6037

Moon of Glory

Wylie:
  • zla ba dpal
Tibetan:
  • ཟླ་བ་དཔལ།
Sanskrit:
  • —

A prince, who later became the buddha Jewel Crown Ornament.

Located in 1 passage in the translation:

  • 1.­81
g.­6153

Moving with the Gait of a Lion

Wylie:
  • seng ge’i stabs kyis ’gro ba
Tibetan:
  • སེང་གེའི་སྟབས་ཀྱིས་འགྲོ་བ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­6160

nāga

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

Definition from the 84000 Glossary of Terms:

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

Located in 10 passages in the translation:

  • 1.­3
  • 1.­5
  • 1.­28
  • 2.­296
  • 2.C.­265
  • g.­263
  • g.­3061
  • g.­3168
  • g.­4369
  • g.­6155
g.­6193

Nārāyaṇa

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

In the ancient Indian tradition he is the son of the first man. He is later seen as a powerful avatar of Viṣṇu and also as the progenitor of Brahmā. In Buddhist texts, he figures in various ways including (as he does in most of this text) as a bodhisattva, while still one of the most powerful gods of the realm of form.

Located in 1 passage in the translation:

  • 1.­28
g.­6351

one thousand buddhas of the Good Eon

Wylie:
  • bskal pa bzang po pa’i sangs rgyas stong
Tibetan:
  • བསྐལ་པ་བཟང་པོ་པའི་སངས་རྒྱས་སྟོང་།
Sanskrit:
  • —

The one thousand and four buddhas that will appear in the current Good Eon.

Located in 15 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­4
  • i.­7-8
  • i.­15-16
  • 2.­3
  • 2.B.­1
  • 2.C.­1
  • n.­1
  • n.­33
  • g.­221
  • g.­8468
g.­6382

Palgyi Yang

Wylie:
  • dpal gyi dbyangs
Tibetan:
  • དཔལ་གྱི་དབྱངས།
Sanskrit:
  • —

Tibetan translator of The Good Eon.

Located in 2 passages in the translation:

  • i.­26
  • c.­1
g.­6383

Paltsek

Wylie:
  • dpal brtsegs
Tibetan:
  • དཔལ་བརྩེགས།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

Paltsek (eighth to early ninth century), from the village of Kawa north of Lhasa, was one of Tibet’s preeminent translators. He was one of the first seven Tibetans to be ordained by Śāntarakṣita and is counted as one of Guru Rinpoché’s twenty-five close disciples. In a famous verse by Ngok Lotsawa Loden Sherab, Kawa Paltsek is named along with Chokro Lui Gyaltsen and Zhang (or Nanam) Yeshé Dé as part of a group of translators whose skills were surpassed only by Vairotsana.

He translated works from a wide variety of genres, including sūtra, śāstra, vinaya, and tantra, and was an author himself. Paltsek was also one of the most important editors of the early period, one of nine translators installed by Tri Songdetsen (r. 755–797/800) to supervise the translation of the Tripiṭaka and help catalog translated works for the first two of three imperial catalogs, the Denkarma (ldan kar ma) and the Samyé Chimpuma (bsam yas mchims phu ma). In the colophons of his works, he is often known as Paltsek Rakṣita (rak+Shi ta).

In this text:

Tibetan editor of The Good Eon.

Located in 2 passages in the translation:

  • i.­26
  • c.­1
g.­6403

Perceiver of the Agreeable and the Disagreeable

Wylie:
  • ’thun pa dang mi ’thun pa mthong bar gyur pa
Tibetan:
  • འཐུན་པ་དང་མི་འཐུན་པ་མཐོང་བར་གྱུར་པ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­6494

Possessor of the Mind of Complete Detachment

Wylie:
  • chags pa med pa’i mtha’ dang ldan pa’i blo can
Tibetan:
  • ཆགས་པ་མེད་པའི་མཐའ་དང་ལྡན་པའི་བློ་ཅན།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­6495

Possessor of the Mind of Infinite Practice and the Speech That Is Adorned with Flashes of Lightning

Wylie:
  • bsgrub pa mtha’ yas pa’i blo can glog gis rab tu brgyan pa’i sgra dbyangs
Tibetan:
  • བསྒྲུབ་པ་མཐའ་ཡས་པའི་བློ་ཅན་གློག་གིས་རབ་ཏུ་བརྒྱན་པའི་སྒྲ་དབྱངས།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­6602

powers

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

Refers to the five powers or the ten powers.

Located in 6 passages in the translation:

  • 1.­25
  • 2.­77
  • 2.­250
  • 2.­304
  • 2.­330
  • g.­8462
g.­6645

Prāmodyarāja

Wylie:
  • mchog tu dga’ ba’i rgyal po
Tibetan:
  • མཆོག་ཏུ་དགའ་བའི་རྒྱལ་པོ།
Sanskrit:
  • prāmodyarāja

Bodhisattva who requests the teaching of The Good Eon.

Located in 58 passages in the translation:

  • s.­1
  • i.­2-4
  • i.­6-7
  • i.­24
  • 1.­3-4
  • 1.­6-7
  • 1.­19-20
  • 1.­34
  • 1.­49
  • 1.­86
  • 1.­124
  • 1.­133-134
  • 1.­143
  • 2.­1
  • 2.­3-4
  • 2.­17
  • 2.­23
  • 2.­25-29
  • 2.­38-42
  • 2.­372
  • 2.A.­1-5
  • 2.B.­1-2
  • 2.B.­5-6
  • 2.C.­1-3
  • 2.C.­1019
  • 2.C.­1021-1022
  • 2.C.­1025-1026
  • 2.C.­1037-1039
  • n.­26
  • g.­1789
g.­6692

pride

Wylie:
  • nga rgyal
Tibetan:
  • ང་རྒྱལ།
Sanskrit:
  • māna

The Abhidharmakośa (Toh 4089, 5.10) lists seven types of pride: (1) pride (Tib. nga rgyal; Skt. māna), (2) exaggerating pride (Tib. lhag pa’i nga rgyal; Skt. adhimāna), (3) outrageous pride (Tib. nga rgyal las kyang nga rgyal; Skt. mānātimāna), (4) egoistic pride (Tib. nga’o snyam pa’i nga rgyal; Skt. asmimāna), (5) arrogating pride (Tib. mngon pa’i nga rgyal; Skt. abhimāna), (6) pride of feeling inferior (Tib. cung zad snyam pa’i nga rgyal; Skt. ūnamāna), and (7) unfounded pride (Tib. log pa’i nga rgyal; Skt. mithyāmāna).

Located in 21 passages in the translation:

  • 1.­21-22
  • 1.­34
  • 1.­46
  • 1.­52-53
  • 2.­32
  • 2.­121
  • 2.­206
  • 2.­335
  • 2.B.­293
  • 2.B.­340
  • 2.B.­661
  • 2.B.­749
  • 2.B.­792
  • 2.B.­1433
  • 2.B.­1477
  • 2.B.­2217
  • 2.B.­2469
  • g.­323
  • g.­2108
g.­6709

Proclaimer of the Melodious Thundering Roar of the Ornamental Beauty of Eloquence

Wylie:
  • spobs pa’i rgyan bkod pa’i dbyangs kyi nga ro snyan par ’brug sgra sgrogs pa
Tibetan:
  • སྤོབས་པའི་རྒྱན་བཀོད་པའི་དབྱངས་ཀྱི་ང་རོ་སྙན་པར་འབྲུག་སྒྲ་སྒྲོགས་པ།
Sanskrit:
  • —

A buddha of the past.

Located in 2 passages in the translation:

  • 1.­86
  • g.­5720
g.­6725

prophecy

Wylie:
  • lung bstan pa
Tibetan:
  • ལུང་བསྟན་པ།
Sanskrit:
  • vyākaraṇa

In this text and many others, the formal statement by a buddha that a particular individual (or occasionally a group) will attain awakening as a named tathāgata, often in a named world system during a named future eon. The same term is also used (though not in this text) to refer to a category of scriptures in which such prophetic statements are made; more generally, it can mean simply a teaching or explanation.

Located in 8 passages in the translation:

  • i.­11-12
  • i.­15-17
  • 1.­84
  • 1.­110
  • g.­3511
g.­6760

pure abodes

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

The five realms associated with the fourth concentration, into which only noble beings are born.

Located in 4 passages in the translation:

  • 1.­34
  • 2.­22
  • 2.­373
  • g.­3515
g.­6942

rākṣasa

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

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • 1.­73
  • g.­6943
g.­6999

Reasoning Mind

Wylie:
  • yid ’thad
Tibetan:
  • ཡིད་འཐད།
Sanskrit:
  • —

A present buddha.

Located in 2 passages in the translation:

  • 1.­89
  • 1.­98
g.­7193

Śakra

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

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 11 passages in the translation:

  • 1.­5
  • 2.­22
  • 2.­49
  • 2.­123
  • 2.C.­51
  • 2.C.­152
  • 2.C.­354
  • 2.C.­934
  • g.­6381
  • g.­7910
  • g.­7938
g.­7194

Śākyamuni

Wylie:
  • shAkya thub pa
  • shAkya skyes mchog
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
  • ཤཱཀྱ་སྐྱེས་མཆོག
Sanskrit:
  • śākyamuni

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“capable one”) from the Śākya clan. In this text and elsewhere, 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. In the first list an alternative epithet of his, “Supreme of the Śākyas” (shAkya skyes mchog) is used. He is counted as the 4th buddha in all three lists found in this sūtra.

Located in 54 passages in the translation:

  • 1.­143
  • 2.A.­7
  • 2.B.­5
  • 2.C.­7
  • n.­63
  • n.­128
  • g.­138
  • g.­222
  • g.­234
  • g.­308
  • g.­429
  • g.­606
  • g.­609
  • g.­1762
  • g.­2773
  • g.­3149
  • g.­3228
  • g.­3794
  • g.­3795
  • g.­4506
  • g.­4737
  • g.­4741
  • g.­4745
  • g.­4789
  • g.­4812
  • g.­4820
  • g.­4850
  • g.­5513
  • g.­5514
  • g.­5515
  • g.­5518
  • g.­5577
  • g.­5584
  • g.­5605
  • g.­5655
  • g.­5860
  • g.­6153
  • g.­6190
  • g.­6403
  • g.­6494
  • g.­6495
  • g.­6791
  • g.­6794
  • g.­6934
  • g.­6936
  • g.­7195
  • g.­7241
  • g.­7270
  • g.­7432
  • g.­7862
  • g.­7871
  • g.­7908
  • g.­8808
  • g.­8809
g.­7270

Seeing and Moving Across a Hundred Yojanas

Wylie:
  • dpag tshad brgyar rnam par lta zhing ’gro ba
Tibetan:
  • དཔག་ཚད་བརྒྱར་རྣམ་པར་ལྟ་ཞིང་འགྲོ་བ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­7318

sense source

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

Sometimes translated “sense fields” or “bases of cognition,” the term usually refers to the six sense faculties and their corresponding objects, i.e., the first twelve of the eighteen dhātus (see “elements”). Along with aggregates and elements, one of the three major categories in the taxonomy of phenomena in the sūtra literature.

Located in 3 passages in the translation:

  • 1.­22
  • 1.­31
  • 2.­336
g.­7368

signlessness

Wylie:
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མེད་པ།
Sanskrit:
  • animitta

One of the three gateways to liberation.

Located in 7 passages in the translation:

  • 2.­36
  • 2.­73
  • 2.­115
  • 2.­293
  • 2.­345
  • g.­1795
  • g.­8490
g.­7400

six superknowledges

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

These comprise divine sight, divine hearing, knowledge of the minds of others, remembrance of past lives, the ability to perform miracles, and the ability to destroy all mental defilements.

Located in 4 passages in the translation:

  • 2.­320
  • 2.B.­737
  • n.­56
  • g.­8065
g.­7416

solitary buddha

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

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 21 passages in the translation:

  • 1.­6
  • 1.­27
  • 2.­6
  • 2.­37
  • 2.­66
  • 2.­68
  • 2.­73
  • 2.­75
  • 2.­80
  • 2.­85
  • 2.­87
  • 2.­90
  • 2.­119
  • 2.­125-126
  • 2.­128
  • 2.­147
  • 2.­352
  • 2.C.­1008
  • g.­1769
  • g.­8463
g.­7432

Sound of Thunder

Wylie:
  • ’brug sgra
Tibetan:
  • འབྲུག་སྒྲ།
Sanskrit:
  • —

A bodhisattva present in the circle around Śākyamuni.

Located in 1 passage in the translation:

  • 1.­4
g.­7500

special insight

Wylie:
  • lhag mthong
  • lhag par mthong ba
Tibetan:
  • ལྷག་མཐོང་།
  • ལྷག་པར་མཐོང་བ།
Sanskrit:
  • vipaśyanā

One of the two primary forms of meditation in Buddhism, the other being calm abiding.

Located in 13 passages in the translation:

  • 1.­25
  • 2.­30
  • 2.­35
  • 2.­47
  • 2.­56
  • 2.­74
  • 2.­95
  • 2.­101
  • 2.­115
  • 2.­136
  • 2.­265
  • g.­787
  • g.­5713
g.­7506

spiritual level

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

Refers to stages of spiritual progress according to different spiritual paths or vehicles. See “ten spiritual levels.”

Located in 9 passages in the translation:

  • 1.­23
  • 1.­50
  • 1.­128
  • 2.­89
  • 2.­252
  • 2.­257
  • 2.­292
  • 2.­332
  • g.­5026
g.­7641

Śrāvasti

Wylie:
  • mnyan yod
Tibetan:
  • མཉན་ཡོད།
Sanskrit:
  • śrāvasti

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 2 passages in the translation:

  • i.­2
  • 1.­2
g.­7706

Stainless Moon

Wylie:
  • dri med zla
Tibetan:
  • དྲི་མེད་ཟླ།
Sanskrit:
  • —

Short name of the buddha Bright Countenance Like the Stainless Moon of the Essence of Glorious Splendor.

Located in 1 passage in the translation:

  • 1.­94
g.­7871

Subhūti

Wylie:
  • rab ’byor
Tibetan:
  • རབ་འབྱོར།
Sanskrit:
  • subhūti

One of the closest disciples of the Buddha Śākyamuni, known for his profound understanding of emptiness.

Located in 2 passages in the translation:

  • 1.­122
  • 2.­22
g.­7938

Sumeru

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

The great mountain at the center of the universe according to ancient Indian cosmology. At its summit lies Sudarśana city, home of Śakra (Indra) and his thirty-two gods. The mountain is also referred to as Mount Meru.

Located in 5 passages in the translation:

  • 1.­12
  • 1.­27
  • 2.B.­868
  • g.­4867
  • g.­8553
g.­8065

superknowledge

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

Supernatural abilities attained through realization and yogic accomplishment. The superknowledges are listed as either five or six. The first five are divine sight, divine hearing, the ability to perform miracles, remembrance of past lives, and knowledge of the minds of others. A sixth, knowing that all mental defilements have been eliminated, is often added. The first five are attained through concentration (Skt. dhyāna) and are sometimes described as worldly, as they can be attained to some extent by non-Buddhist yogis. The sixth is supramundane and attained only by realization‍—by bodhisattvas or, according to some accounts, only by buddhas. See “five superknowledges” and “six superknowledges.”

Located in 12 passages in the translation:

  • 1.­26
  • 1.­81
  • 2.­31-32
  • 2.­37
  • 2.­59-60
  • 2.­89
  • 2.­110
  • 2.­135-136
  • 2.­156
g.­8455

Teaching the Dharma to Many As the Pure Ripening of Merit

Wylie:
  • skye bo mang po la bsod nams kyi rnam par smin pa dag par sgra sgrogs pa
Tibetan:
  • སྐྱེ་བོ་མང་པོ་ལ་བསོད་ནམས་ཀྱི་རྣམ་པར་སྨིན་པ་དག་པར་སྒྲ་སྒྲོགས་པ།
Sanskrit:
  • —

A prince.

Located in 2 passages in the translation:

  • 1.­86-87
g.­8462

ten powers

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

The classical list of the Buddha’s ten powers, which appears frequently throughout both Pali and Sanskrit sources, refers to the following powers of knowing (jñānabala): (1) knowing what is possible and what is impossible (sthānāsthāna), (2) knowing the ripening of karma (karmavipāka), (3) knowing the various inclinations (nānādhimukti), (4) knowing the various elements (nānādhātu), (5) knowing the supreme and lesser faculties (indriya­parāpara), (6) knowing the paths that lead to all destinations (sarvatra­gāminī­pratipad), (7) knowing the concentrations, liberations, absorptions, and attainments (dhyāna­vimokṣa­samādhi­samāpatti), (8) knowing the recollection of past existences (pūrva­nivāsānusmṛti), (9) knowing death and rebirth (cyutyupapatti), and (10) knowing the exhaustion of the defilements (āsravakṣaya).

Located in 13 passages in the translation:

  • 1.­10
  • 1.­17-18
  • 1.­54-56
  • 1.­77
  • 1.­85
  • 2.­36
  • 2.­330
  • 2.A.­18
  • 2.C.­1005
  • g.­6602
g.­8463

ten spiritual levels

Wylie:
  • sa bcu
Tibetan:
  • ས་བཅུ།
Sanskrit:
  • daśa­bhūmi

Different versions of these exist in the Buddhist doctrines of different periods. In the context of the bodhisattva path, a standard list is (1) Joyful (pramuditā), in which one rejoices at realizing a partial aspect of the truth; (2) Stainless (vimalā), in which one is free from all defilement; (3) Illuminator (prabhākarī), in which one radiates the light of wisdom; (4) Radiant Intellect (arciṣmatī), in which the radiant flame of wisdom burns away earthly desires; (5) Difficult to Master (sudurjayā), in which one surmounts the illusions of darkness, or ignorance, as the Middle Way; (6) Manifest (abhimukhī) in which supreme wisdom begins to manifest; (7) Far-Reaching (dūraṅgamā), in which one rises above the states of the lower vehicles of hearers and solitary buddhas; (8) Immovable (acalā), in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything; (9) Good Intelligence (sādhumatī), in which one preaches the Dharma unimpededly; and (10) Cloud of Dharma (dharmameghā), in which one benefits all sentient beings with Dharma, just as a cloud releases rain impartially on all things.

Located in 2 passages in the translation:

  • 2.­125
  • g.­7506
g.­8468

the first list of one thousand buddhas of the Good Eon

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

The first list of the of the one thousand buddhas which is found in The Good Eon beginning at 2.A.­7 and in fact lists one thousand and four buddhas in total.

Located in 1,013 passages in the translation:

  • s.­1
  • n.­1
  • n.­144
  • n.­148-149
  • n.­165-166
  • n.­213
  • g.­16
  • g.­17
  • g.­18
  • g.­19
  • g.­20
  • g.­21
  • g.­22
  • g.­23
  • g.­81
  • g.­82
  • g.­125
  • g.­126
  • g.­129
  • g.­130
  • g.­189
  • g.­197
  • g.­199
  • g.­201
  • g.­202
  • g.­203
  • g.­210
  • g.­211
  • g.­212
  • g.­214
  • g.­215
  • g.­216
  • g.­217
  • g.­218
  • g.­219
  • g.­220
  • g.­223
  • g.­224
  • g.­225
  • g.­226
  • g.­227
  • g.­228
  • g.­229
  • g.­230
  • g.­231
  • g.­232
  • g.­233
  • g.­235
  • g.­236
  • g.­237
  • g.­238
  • g.­239
  • g.­240
  • g.­241
  • g.­242
  • g.­243
  • g.­244
  • g.­245
  • g.­246
  • g.­247
  • g.­248
  • g.­249
  • g.­250
  • g.­251
  • g.­252
  • g.­253
  • g.­254
  • g.­255
  • g.­257
  • g.­258
  • g.­259
  • g.­260
  • g.­261
  • g.­262
  • g.­264
  • g.­271
  • g.­273
  • g.­275
  • g.­276
  • g.­277
  • g.­278
  • g.­279
  • g.­280
  • g.­281
  • g.­282
  • g.­283
  • g.­324
  • g.­325
  • g.­326
  • g.­327
  • g.­328
  • g.­329
  • g.­330
  • g.­331
  • g.­332
  • g.­333
  • g.­334
  • g.­335
  • g.­336
  • g.­337
  • g.­338
  • g.­339
  • g.­340
  • g.­348
  • g.­349
  • g.­350
  • g.­351
  • g.­352
  • g.­353
  • g.­354
  • g.­362
  • g.­378
  • g.­379
  • g.­408
  • g.­409
  • g.­410
  • g.­428
  • g.­430
  • g.­438
  • g.­440
  • g.­441
  • g.­442
  • g.­444
  • g.­445
  • g.­607
  • g.­608
  • g.­611
  • g.­612
  • g.­613
  • g.­614
  • g.­619
  • g.­620
  • g.­621
  • g.­622
  • g.­623
  • g.­624
  • g.­625
  • g.­668
  • g.­669
  • g.­670
  • g.­671
  • g.­681
  • g.­684
  • g.­732
  • g.­733
  • g.­734
  • g.­735
  • g.­736
  • g.­737
  • g.­738
  • g.­739
  • g.­740
  • g.­741
  • g.­742
  • g.­743
  • g.­744
  • g.­745
  • g.­746
  • g.­779
  • g.­782
  • g.­783
  • g.­789
  • g.­799
  • g.­801
  • g.­802
  • g.­803
  • g.­804
  • g.­805
  • g.­806
  • g.­808
  • g.­809
  • g.­811
  • g.­812
  • g.­813
  • g.­814
  • g.­822
  • g.­823
  • g.­825
  • g.­826
  • g.­827
  • g.­867
  • g.­877
  • g.­878
  • g.­879
  • g.­880
  • g.­1039
  • g.­1132
  • g.­1139
  • g.­1140
  • g.­1141
  • g.­1142
  • g.­1335
  • g.­1356
  • g.­1358
  • g.­1359
  • g.­1360
  • g.­1361
  • g.­1362
  • g.­1363
  • g.­1367
  • g.­1368
  • g.­1369
  • g.­1453
  • g.­1454
  • g.­1455
  • g.­1457
  • g.­1458
  • g.­1459
  • g.­1460
  • g.­1461
  • g.­1462
  • g.­1463
  • g.­1464
  • g.­1466
  • g.­1467
  • g.­1468
  • g.­1469
  • g.­1470
  • g.­1471
  • g.­1472
  • g.­1473
  • g.­1474
  • g.­1480
  • g.­1724
  • g.­1725
  • g.­1726
  • g.­1727
  • g.­1728
  • g.­1729
  • g.­1730
  • g.­1731
  • g.­1732
  • g.­1733
  • g.­1734
  • g.­1736
  • g.­1737
  • g.­1738
  • g.­1740
  • g.­1741
  • g.­1742
  • g.­1743
  • g.­1752
  • g.­3144
  • g.­3145
  • g.­3146
  • g.­3148
  • g.­3150
  • g.­3151
  • g.­3152
  • g.­3155
  • g.­3156
  • g.­3157
  • g.­3159
  • g.­3160
  • g.­3161
  • g.­3162
  • g.­3163
  • g.­3164
  • g.­3165
  • g.­3166
  • g.­3224
  • g.­3257
  • g.­3258
  • g.­3333
  • g.­3334
  • g.­3694
  • g.­3695
  • g.­3696
  • g.­3697
  • g.­3698
  • g.­3699
  • g.­3700
  • g.­3701
  • g.­3702
  • g.­3703
  • g.­3704
  • g.­3705
  • g.­3706
  • g.­3707
  • g.­3708
  • g.­3709
  • g.­3710
  • g.­3711
  • g.­3712
  • g.­3713
  • g.­3714
  • g.­3715
  • g.­3716
  • g.­3717
  • g.­3718
  • g.­3719
  • g.­3720
  • g.­3721
  • g.­3722
  • g.­3723
  • g.­3724
  • g.­3725
  • g.­3726
  • g.­3727
  • g.­3765
  • g.­3767
  • g.­3879
  • g.­3880
  • g.­3924
  • g.­3925
  • g.­4083
  • g.­4084
  • g.­4085
  • g.­4357
  • g.­4358
  • g.­4359
  • g.­4360
  • g.­4361
  • g.­4362
  • g.­4370
  • g.­4371
  • g.­4372
  • g.­4373
  • g.­4374
  • g.­4375
  • g.­4380
  • g.­4381
  • g.­4382
  • g.­4517
  • g.­4518
  • g.­4519
  • g.­4520
  • g.­4521
  • g.­4522
  • g.­4523
  • g.­4524
  • g.­4525
  • g.­4526
  • g.­4527
  • g.­4528
  • g.­4529
  • g.­4530
  • g.­4531
  • g.­4532
  • g.­4533
  • g.­4534
  • g.­4535
  • g.­4536
  • g.­4537
  • g.­4538
  • g.­4539
  • g.­4540
  • g.­4541
  • g.­4542
  • g.­4543
  • g.­4544
  • g.­4717
  • g.­4718
  • g.­4719
  • g.­4720
  • g.­4721
  • g.­4722
  • g.­4723
  • g.­4724
  • g.­4725
  • g.­4731
  • g.­4732
  • g.­4733
  • g.­4734
  • g.­4742
  • g.­4743
  • g.­4744
  • g.­4748
  • g.­4750
  • g.­4751
  • g.­4752
  • g.­4753
  • g.­4754
  • g.­4851
  • g.­4853
  • g.­4854
  • g.­4855
  • g.­4856
  • g.­4859
  • g.­4860
  • g.­4861
  • g.­4862
  • g.­4863
  • g.­4869
  • g.­4870
  • g.­4871
  • g.­4872
  • g.­4873
  • g.­4874
  • g.­4875
  • g.­4876
  • g.­4877
  • g.­4878
  • g.­4879
  • g.­4880
  • g.­4881
  • g.­4882
  • g.­4883
  • g.­4884
  • g.­4885
  • g.­4886
  • g.­4887
  • g.­5291
  • g.­5292
  • g.­5294
  • g.­5295
  • g.­5296
  • g.­5297
  • g.­5298
  • g.­5299
  • g.­5300
  • g.­5502
  • g.­5503
  • g.­5504
  • g.­5507
  • g.­5508
  • g.­5510
  • g.­5511
  • g.­5516
  • g.­5517
  • g.­5519
  • g.­5520
  • g.­5522
  • g.­5523
  • g.­5524
  • g.­5525
  • g.­5526
  • g.­5527
  • g.­5528
  • g.­5529
  • g.­5530
  • g.­5531
  • g.­5532
  • g.­5533
  • g.­5534
  • g.­5536
  • g.­5537
  • g.­5538
  • g.­5539
  • g.­5541
  • g.­5555
  • g.­5558
  • g.­5561
  • g.­5562
  • g.­5563
  • g.­5564
  • g.­5565
  • g.­5566
  • g.­5567
  • g.­5570
  • g.­5571
  • g.­5572
  • g.­5573
  • g.­5574
  • g.­5575
  • g.­5576
  • g.­5578
  • g.­5579
  • g.­5581
  • g.­5582
  • g.­5591
  • g.­5592
  • g.­5594
  • g.­5595
  • g.­5596
  • g.­5597
  • g.­5598
  • g.­5651
  • g.­5652
  • g.­5653
  • g.­5654
  • g.­5656
  • g.­5657
  • g.­5717
  • g.­5718
  • g.­5829
  • g.­5830
  • g.­5831
  • g.­5832
  • g.­5833
  • g.­5834
  • g.­5954
  • g.­5955
  • g.­5956
  • g.­5957
  • g.­6156
  • g.­6157
  • g.­6158
  • g.­6159
  • g.­6178
  • g.­6179
  • g.­6180
  • g.­6181
  • g.­6182
  • g.­6183
  • g.­6184
  • g.­6186
  • g.­6187
  • g.­6188
  • g.­6191
  • g.­6192
  • g.­6194
  • g.­6195
  • g.­6198
  • g.­6259
  • g.­6261
  • g.­6262
  • g.­6263
  • g.­6264
  • g.­6345
  • g.­6346
  • g.­6347
  • g.­6348
  • g.­6349
  • g.­6355
  • g.­6356
  • g.­6364
  • g.­6365
  • g.­6366
  • g.­6367
  • g.­6368
  • g.­6369
  • g.­6370
  • g.­6371
  • g.­6372
  • g.­6373
  • g.­6374
  • g.­6375
  • g.­6386
  • g.­6387
  • g.­6604
  • g.­6605
  • g.­6606
  • g.­6607
  • g.­6608
  • g.­6609
  • g.­6612
  • g.­6613
  • g.­6614
  • g.­6615
  • g.­6616
  • g.­6617
  • g.­6618
  • g.­6619
  • g.­6620
  • g.­6621
  • g.­6635
  • g.­6636
  • g.­6637
  • g.­6638
  • g.­6639
  • g.­6640
  • g.­6641
  • g.­6642
  • g.­6643
  • g.­6644
  • g.­6646
  • g.­6647
  • g.­6648
  • g.­6649
  • g.­6650
  • g.­6651
  • g.­6652
  • g.­6653
  • g.­6654
  • g.­6655
  • g.­6656
  • g.­6657
  • g.­6658
  • g.­6659
  • g.­6660
  • g.­6661
  • g.­6662
  • g.­6663
  • g.­6664
  • g.­6665
  • g.­6666
  • g.­6667
  • g.­6668
  • g.­6669
  • g.­6695
  • g.­6696
  • g.­6697
  • g.­6698
  • g.­6699
  • g.­6700
  • g.­6701
  • g.­6732
  • g.­6733
  • g.­6734
  • g.­6736
  • g.­6740
  • g.­6742
  • g.­6743
  • g.­6744
  • g.­6745
  • g.­6746
  • g.­6747
  • g.­6748
  • g.­6749
  • g.­6750
  • g.­6751
  • g.­6752
  • g.­6754
  • g.­6755
  • g.­6788
  • g.­6792
  • g.­6793
  • g.­6796
  • g.­6797
  • g.­6798
  • g.­6799
  • g.­6800
  • g.­6801
  • g.­6802
  • g.­6803
  • g.­6804
  • g.­6805
  • g.­6806
  • g.­6807
  • g.­6808
  • g.­6918
  • g.­6919
  • g.­6920
  • g.­6926
  • g.­6927
  • g.­6928
  • g.­6929
  • g.­6930
  • g.­6931
  • g.­6932
  • g.­6935
  • g.­6938
  • g.­6941
  • g.­6944
  • g.­6945
  • g.­6946
  • g.­6947
  • g.­6948
  • g.­6949
  • g.­6950
  • g.­6951
  • g.­6952
  • g.­6953
  • g.­6954
  • g.­6955
  • g.­6956
  • g.­6957
  • g.­6958
  • g.­6959
  • g.­6960
  • g.­6961
  • g.­6962
  • g.­6963
  • g.­6964
  • g.­6965
  • g.­6966
  • g.­6967
  • g.­6968
  • g.­6969
  • g.­6970
  • g.­6971
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  • g.­6973
  • g.­6974
  • g.­6975
  • g.­6976
  • g.­6977
  • g.­6978
  • g.­6979
  • g.­6980
  • g.­6981
  • g.­6982
  • g.­6983
  • g.­6984
  • g.­6985
  • g.­6987
  • g.­7117
  • g.­7141
  • g.­7142
  • g.­7143
  • g.­7171
  • g.­7175
  • g.­7191
  • g.­7192
  • g.­7194
  • g.­7204
  • g.­7205
  • g.­7206
  • g.­7208
  • g.­7209
  • g.­7210
  • g.­7211
  • g.­7212
  • g.­7213
  • g.­7214
  • g.­7215
  • g.­7216
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  • g.­7219
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  • g.­7230
  • g.­7231
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  • g.­7234
  • g.­7235
  • g.­7236
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  • g.­7238
  • g.­7239
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  • g.­7249
  • g.­7250
  • g.­7257
  • g.­7258
  • g.­7259
  • g.­7260
  • g.­7261
  • g.­7262
  • g.­7263
  • g.­7264
  • g.­7265
  • g.­7354
  • g.­7355
  • g.­7356
  • g.­7369
  • g.­7370
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  • g.­7373
  • g.­7374
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  • g.­7376
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  • g.­7378
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  • g.­7381
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  • g.­7642
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  • g.­7650
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  • g.­7766
  • g.­7767
  • g.­7768
  • g.­7769
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  • g.­7777
  • g.­7863
  • g.­7864
  • g.­7867
  • g.­7869
  • g.­7870
  • g.­7887
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  • g.­7899
  • g.­7900
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  • g.­7939
  • g.­7979
  • g.­7980
  • g.­7983
  • g.­7997
  • g.­7998
  • g.­8076
  • g.­8077
  • g.­8078
  • g.­8395
  • g.­8396
  • g.­8397
  • g.­8398
  • g.­8400
  • g.­8401
  • g.­8402
  • g.­8403
  • g.­8404
  • g.­8405
  • g.­8406
  • g.­8407
  • g.­8408
  • g.­8409
  • g.­8410
  • g.­8411
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  • g.­8419
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  • g.­8436
  • g.­8457
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  • g.­8500
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  • g.­8502
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  • g.­8507
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  • g.­8512
  • g.­8613
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  • g.­8615
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  • g.­8807
  • g.­8810
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  • g.­8824
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  • g.­8843
  • g.­8844
  • g.­8861
  • g.­8862
  • g.­8863
  • g.­8864
  • g.­8865
  • g.­8866
  • g.­8867
  • g.­8868
  • g.­8869
  • g.­8870
  • g.­8872
  • g.­8873
  • g.­8874
  • g.­8875
  • g.­8876
  • g.­8898
  • g.­8899
  • g.­8900
  • g.­8901
  • g.­8902
  • g.­8903
  • g.­8904
  • g.­8913
  • g.­8914
  • g.­8915
  • g.­8916
  • g.­8917
  • g.­8947
  • g.­8948
  • g.­8949
  • g.­8951
  • g.­8952
  • g.­8953
  • g.­8954
  • g.­8955
  • g.­8956
  • g.­8970
  • g.­8971
  • g.­8972
  • g.­8973
  • g.­8974
  • g.­8975
  • g.­8976
  • g.­8977
  • g.­8978
  • g.­8979
  • g.­8980
  • g.­8981
  • g.­8982
  • g.­8983
  • g.­8984
  • g.­8985
  • g.­8986
  • g.­8987
  • g.­8988
  • g.­8989
  • g.­8990
  • g.­8991
  • g.­8993
  • g.­8994
  • g.­8995
  • g.­8996
  • g.­8997
  • g.­8998
  • g.­8999
  • g.­9000
  • g.­9001
  • g.­9002
  • g.­9003
  • g.­9004
  • g.­9005
  • g.­9028
  • g.­9029
  • g.­9036
  • g.­9037
  • g.­9039
  • g.­9040
  • g.­9041
  • g.­9042
  • g.­9043
  • g.­9322
  • g.­9324
  • g.­9325
  • g.­9326
  • g.­9327
  • g.­9328
  • g.­9330
  • g.­9331
  • g.­9332
  • g.­9333
  • g.­9334
  • g.­9335
g.­8471

the second list of one thousand buddhas of the Good Eon

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

The second list of the of the one thousand buddhas which is found in The Good Eon beginning at 2.B.­2.

Located in 1,024 passages in the translation:

  • i.­6
  • i.­13
  • n.­144
  • n.­165-166
  • n.­176
  • n.­186
  • n.­188
  • n.­206
  • n.­250
  • g.­16
  • g.­17
  • g.­18
  • g.­19
  • g.­20
  • g.­21
  • g.­22
  • g.­23
  • g.­81
  • g.­82
  • g.­125
  • g.­126
  • g.­129
  • g.­130
  • g.­189
  • g.­197
  • g.­199
  • g.­201
  • g.­202
  • g.­203
  • g.­210
  • g.­211
  • g.­212
  • g.­213
  • g.­214
  • g.­215
  • g.­216
  • g.­217
  • g.­218
  • g.­219
  • g.­220
  • g.­223
  • g.­224
  • g.­225
  • g.­226
  • g.­227
  • g.­228
  • g.­229
  • g.­230
  • g.­231
  • g.­232
  • g.­233
  • g.­235
  • g.­236
  • g.­237
  • g.­238
  • g.­239
  • g.­240
  • g.­241
  • g.­242
  • g.­243
  • g.­244
  • g.­245
  • g.­246
  • g.­247
  • g.­248
  • g.­249
  • g.­250
  • g.­251
  • g.­252
  • g.­253
  • g.­254
  • g.­255
  • g.­256
  • g.­257
  • g.­258
  • g.­259
  • g.­260
  • g.­261
  • g.­262
  • g.­264
  • g.­271
  • g.­273
  • g.­274
  • g.­275
  • g.­276
  • g.­277
  • g.­278
  • g.­279
  • g.­280
  • g.­281
  • g.­282
  • g.­283
  • g.­324
  • g.­325
  • g.­326
  • g.­327
  • g.­328
  • g.­329
  • g.­330
  • g.­331
  • g.­332
  • g.­333
  • g.­334
  • g.­335
  • g.­336
  • g.­337
  • g.­338
  • g.­339
  • g.­340
  • g.­348
  • g.­349
  • g.­350
  • g.­351
  • g.­352
  • g.­353
  • g.­354
  • g.­362
  • g.­378
  • g.­379
  • g.­408
  • g.­409
  • g.­410
  • g.­428
  • g.­430
  • g.­438
  • g.­440
  • g.­441
  • g.­442
  • g.­444
  • g.­445
  • g.­607
  • g.­608
  • g.­610
  • g.­611
  • g.­612
  • g.­613
  • g.­614
  • g.­619
  • g.­620
  • g.­621
  • g.­622
  • g.­623
  • g.­624
  • g.­625
  • g.­668
  • g.­669
  • g.­670
  • g.­671
  • g.­681
  • g.­684
  • g.­732
  • g.­733
  • g.­734
  • g.­735
  • g.­736
  • g.­737
  • g.­738
  • g.­739
  • g.­740
  • g.­741
  • g.­742
  • g.­743
  • g.­744
  • g.­745
  • g.­746
  • g.­779
  • g.­782
  • g.­783
  • g.­789
  • g.­799
  • g.­801
  • g.­802
  • g.­803
  • g.­804
  • g.­805
  • g.­806
  • g.­808
  • g.­809
  • g.­811
  • g.­812
  • g.­813
  • g.­814
  • g.­822
  • g.­823
  • g.­825
  • g.­826
  • g.­827
  • g.­867
  • g.­877
  • g.­878
  • g.­879
  • g.­880
  • g.­1039
  • g.­1132
  • g.­1139
  • g.­1140
  • g.­1141
  • g.­1142
  • g.­1335
  • g.­1356
  • g.­1358
  • g.­1359
  • g.­1360
  • g.­1361
  • g.­1362
  • g.­1363
  • g.­1367
  • g.­1368
  • g.­1369
  • g.­1453
  • g.­1454
  • g.­1455
  • g.­1457
  • g.­1458
  • g.­1459
  • g.­1460
  • g.­1461
  • g.­1462
  • g.­1463
  • g.­1464
  • g.­1465
  • g.­1466
  • g.­1467
  • g.­1468
  • g.­1469
  • g.­1470
  • g.­1471
  • g.­1472
  • g.­1473
  • g.­1474
  • g.­1480
  • g.­1724
  • g.­1725
  • g.­1726
  • g.­1727
  • g.­1728
  • g.­1729
  • g.­1730
  • g.­1731
  • g.­1732
  • g.­1733
  • g.­1734
  • g.­1736
  • g.­1737
  • g.­1738
  • g.­1740
  • g.­1741
  • g.­1742
  • g.­1743
  • g.­1752
  • g.­3144
  • g.­3145
  • g.­3146
  • g.­3147
  • g.­3148
  • g.­3150
  • g.­3151
  • g.­3152
  • g.­3155
  • g.­3156
  • g.­3157
  • g.­3159
  • g.­3160
  • g.­3161
  • g.­3162
  • g.­3163
  • g.­3164
  • g.­3165
  • g.­3166
  • g.­3224
  • g.­3257
  • g.­3258
  • g.­3333
  • g.­3334
  • g.­3694
  • g.­3695
  • g.­3696
  • g.­3697
  • g.­3698
  • g.­3699
  • g.­3700
  • g.­3701
  • g.­3702
  • g.­3703
  • g.­3704
  • g.­3705
  • g.­3706
  • g.­3707
  • g.­3708
  • g.­3709
  • g.­3710
  • g.­3711
  • g.­3712
  • g.­3713
  • g.­3714
  • g.­3715
  • g.­3716
  • g.­3717
  • g.­3718
  • g.­3719
  • g.­3720
  • g.­3721
  • g.­3722
  • g.­3723
  • g.­3724
  • g.­3725
  • g.­3726
  • g.­3727
  • g.­3765
  • g.­3767
  • g.­3879
  • g.­3880
  • g.­3924
  • g.­3925
  • g.­4083
  • g.­4084
  • g.­4085
  • g.­4357
  • g.­4358
  • g.­4359
  • g.­4360
  • g.­4361
  • g.­4362
  • g.­4370
  • g.­4371
  • g.­4372
  • g.­4373
  • g.­4374
  • g.­4375
  • g.­4380
  • g.­4381
  • g.­4382
  • g.­4517
  • g.­4518
  • g.­4519
  • g.­4520
  • g.­4521
  • g.­4522
  • g.­4523
  • g.­4524
  • g.­4525
  • g.­4526
  • g.­4527
  • g.­4528
  • g.­4529
  • g.­4530
  • g.­4531
  • g.­4532
  • g.­4533
  • g.­4534
  • g.­4535
  • g.­4536
  • g.­4537
  • g.­4538
  • g.­4539
  • g.­4540
  • g.­4541
  • g.­4542
  • g.­4543
  • g.­4544
  • g.­4717
  • g.­4718
  • g.­4719
  • g.­4720
  • g.­4721
  • g.­4722
  • g.­4723
  • g.­4724
  • g.­4725
  • g.­4731
  • g.­4732
  • g.­4733
  • g.­4734
  • g.­4742
  • g.­4743
  • g.­4744
  • g.­4748
  • g.­4749
  • g.­4750
  • g.­4751
  • g.­4752
  • g.­4753
  • g.­4754
  • g.­4851
  • g.­4853
  • g.­4854
  • g.­4855
  • g.­4856
  • g.­4859
  • g.­4860
  • g.­4861
  • g.­4862
  • g.­4863
  • g.­4869
  • g.­4870
  • g.­4871
  • g.­4872
  • g.­4873
  • g.­4874
  • g.­4875
  • g.­4876
  • g.­4877
  • g.­4878
  • g.­4879
  • g.­4880
  • g.­4881
  • g.­4882
  • g.­4883
  • g.­4884
  • g.­4885
  • g.­4886
  • g.­4887
  • g.­5291
  • g.­5292
  • g.­5294
  • g.­5295
  • g.­5296
  • g.­5297
  • g.­5298
  • g.­5299
  • g.­5300
  • g.­5502
  • g.­5503
  • g.­5504
  • g.­5507
  • g.­5508
  • g.­5510
  • g.­5511
  • g.­5516
  • g.­5517
  • g.­5519
  • g.­5520
  • g.­5522
  • g.­5523
  • g.­5524
  • g.­5525
  • g.­5526
  • g.­5527
  • g.­5528
  • g.­5529
  • g.­5530
  • g.­5531
  • g.­5532
  • g.­5533
  • g.­5534
  • g.­5536
  • g.­5537
  • g.­5538
  • g.­5539
  • g.­5541
  • g.­5555
  • g.­5558
  • g.­5561
  • g.­5562
  • g.­5563
  • g.­5564
  • g.­5565
  • g.­5566
  • g.­5567
  • g.­5570
  • g.­5571
  • g.­5572
  • g.­5573
  • g.­5574
  • g.­5575
  • g.­5576
  • g.­5578
  • g.­5579
  • g.­5581
  • g.­5582
  • g.­5591
  • g.­5592
  • g.­5594
  • g.­5595
  • g.­5596
  • g.­5597
  • g.­5598
  • g.­5651
  • g.­5652
  • g.­5653
  • g.­5654
  • g.­5656
  • g.­5657
  • g.­5717
  • g.­5718
  • g.­5829
  • g.­5830
  • g.­5831
  • g.­5832
  • g.­5833
  • g.­5834
  • g.­5954
  • g.­5955
  • g.­5956
  • g.­5957
  • g.­6156
  • g.­6157
  • g.­6158
  • g.­6159
  • g.­6178
  • g.­6179
  • g.­6180
  • g.­6181
  • g.­6182
  • g.­6183
  • g.­6184
  • g.­6186
  • g.­6187
  • g.­6188
  • g.­6191
  • g.­6192
  • g.­6194
  • g.­6195
  • g.­6198
  • g.­6259
  • g.­6261
  • g.­6262
  • g.­6263
  • g.­6264
  • g.­6345
  • g.­6346
  • g.­6347
  • g.­6348
  • g.­6349
  • g.­6355
  • g.­6356
  • g.­6364
  • g.­6365
  • g.­6366
  • g.­6367
  • g.­6368
  • g.­6369
  • g.­6370
  • g.­6371
  • g.­6372
  • g.­6373
  • g.­6374
  • g.­6375
  • g.­6386
  • g.­6387
  • g.­6603
  • g.­6604
  • g.­6605
  • g.­6606
  • g.­6607
  • g.­6608
  • g.­6609
  • g.­6612
  • g.­6613
  • g.­6614
  • g.­6615
  • g.­6616
  • g.­6617
  • g.­6618
  • g.­6619
  • g.­6620
  • g.­6621
  • g.­6635
  • g.­6636
  • g.­6637
  • g.­6638
  • g.­6639
  • g.­6640
  • g.­6641
  • g.­6642
  • g.­6643
  • g.­6644
  • g.­6646
  • g.­6647
  • g.­6648
  • g.­6649
  • g.­6650
  • g.­6651
  • g.­6652
  • g.­6653
  • g.­6654
  • g.­6655
  • g.­6656
  • g.­6657
  • g.­6658
  • g.­6659
  • g.­6660
  • g.­6661
  • g.­6662
  • g.­6663
  • g.­6664
  • g.­6665
  • g.­6666
  • g.­6667
  • g.­6668
  • g.­6669
  • g.­6695
  • g.­6696
  • g.­6697
  • g.­6698
  • g.­6699
  • g.­6700
  • g.­6701
  • g.­6732
  • g.­6733
  • g.­6734
  • g.­6736
  • g.­6740
  • g.­6741
  • g.­6742
  • g.­6743
  • g.­6744
  • g.­6745
  • g.­6746
  • g.­6747
  • g.­6748
  • g.­6749
  • g.­6750
  • g.­6751
  • g.­6752
  • g.­6754
  • g.­6755
  • g.­6788
  • g.­6792
  • g.­6793
  • g.­6796
  • g.­6797
  • g.­6798
  • g.­6799
  • g.­6800
  • g.­6801
  • g.­6802
  • g.­6803
  • g.­6804
  • g.­6805
  • g.­6806
  • g.­6807
  • g.­6808
  • g.­6918
  • g.­6919
  • g.­6920
  • g.­6926
  • g.­6927
  • g.­6928
  • g.­6929
  • g.­6930
  • g.­6931
  • g.­6932
  • g.­6935
  • g.­6938
  • g.­6941
  • g.­6944
  • g.­6945
  • g.­6946
  • g.­6947
  • g.­6948
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  • g.­6950
  • g.­6951
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  • g.­6953
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  • g.­6955
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  • g.­6957
  • g.­6958
  • g.­6959
  • g.­6960
  • g.­6961
  • g.­6962
  • g.­6963
  • g.­6964
  • g.­6965
  • g.­6966
  • g.­6967
  • g.­6968
  • g.­6969
  • g.­6970
  • g.­6971
  • g.­6972
  • g.­6973
  • g.­6974
  • g.­6975
  • g.­6976
  • g.­6977
  • g.­6978
  • g.­6979
  • g.­6980
  • g.­6981
  • g.­6982
  • g.­6983
  • g.­6984
  • g.­6985
  • g.­6987
  • g.­7117
  • g.­7141
  • g.­7142
  • g.­7143
  • g.­7171
  • g.­7175
  • g.­7191
  • g.­7192
  • g.­7204
  • g.­7205
  • g.­7206
  • g.­7208
  • g.­7209
  • g.­7210
  • g.­7211
  • g.­7212
  • g.­7213
  • g.­7214
  • g.­7215
  • g.­7216
  • g.­7217
  • g.­7218
  • g.­7219
  • g.­7220
  • g.­7230
  • g.­7231
  • g.­7233
  • g.­7234
  • g.­7235
  • g.­7236
  • g.­7237
  • g.­7238
  • g.­7239
  • g.­7240
  • g.­7242
  • g.­7243
  • g.­7244
  • g.­7245
  • g.­7246
  • g.­7247
  • g.­7248
  • g.­7249
  • g.­7250
  • g.­7257
  • g.­7258
  • g.­7259
  • g.­7260
  • g.­7261
  • g.­7262
  • g.­7263
  • g.­7264
  • g.­7265
  • g.­7354
  • g.­7355
  • g.­7356
  • g.­7369
  • g.­7370
  • g.­7371
  • g.­7372
  • g.­7373
  • g.­7374
  • g.­7375
  • g.­7376
  • g.­7377
  • g.­7378
  • g.­7379
  • g.­7380
  • g.­7381
  • g.­7382
  • g.­7383
  • g.­7384
  • g.­7385
  • g.­7386
  • g.­7387
  • g.­7388
  • g.­7389
  • g.­7390
  • g.­7391
  • g.­7392
  • g.­7393
  • g.­7394
  • g.­7395
  • g.­7396
  • g.­7411
  • g.­7412
  • g.­7413
  • g.­7414
  • g.­7417
  • g.­7418
  • g.­7642
  • g.­7643
  • g.­7644
  • g.­7645
  • g.­7646
  • g.­7647
  • g.­7649
  • g.­7650
  • g.­7651
  • g.­7766
  • g.­7767
  • g.­7768
  • g.­7769
  • g.­7770
  • g.­7771
  • g.­7772
  • g.­7773
  • g.­7774
  • g.­7775
  • g.­7776
  • g.­7777
  • g.­7863
  • g.­7864
  • g.­7867
  • g.­7869
  • g.­7870
  • g.­7887
  • g.­7888
  • g.­7889
  • g.­7890
  • g.­7891
  • g.­7892
  • g.­7893
  • g.­7894
  • g.­7895
  • g.­7896
  • g.­7897
  • g.­7899
  • g.­7900
  • g.­7901
  • g.­7903
  • g.­7904
  • g.­7905
  • g.­7906
  • g.­7907
  • g.­7909
  • g.­7915
  • g.­7916
  • g.­7917
  • g.­7918
  • g.­7919
  • g.­7920
  • g.­7921
  • g.­7922
  • g.­7923
  • g.­7924
  • g.­7925
  • g.­7926
  • g.­7927
  • g.­7928
  • g.­7929
  • g.­7930
  • g.­7931
  • g.­7932
  • g.­7933
  • g.­7934
  • g.­7935
  • g.­7936
  • g.­7939
  • g.­7980
  • g.­7983
  • g.­7997
  • g.­7998
  • g.­8076
  • g.­8077
  • g.­8078
  • g.­8395
  • g.­8396
  • g.­8397
  • g.­8398
  • g.­8399
  • g.­8400
  • g.­8401
  • g.­8402
  • g.­8403
  • g.­8404
  • g.­8405
  • g.­8406
  • g.­8407
  • g.­8408
  • g.­8409
  • g.­8410
  • g.­8411
  • g.­8412
  • g.­8413
  • g.­8414
  • g.­8415
  • g.­8419
  • g.­8420
  • g.­8421
  • g.­8422
  • g.­8423
  • g.­8424
  • g.­8425
  • g.­8426
  • g.­8427
  • g.­8428
  • g.­8429
  • g.­8430
  • g.­8431
  • g.­8436
  • g.­8457
  • g.­8458
  • g.­8459
  • g.­8500
  • g.­8501
  • g.­8502
  • g.­8503
  • g.­8504
  • g.­8505
  • g.­8507
  • g.­8508
  • g.­8512
  • g.­8613
  • g.­8614
  • g.­8615
  • g.­8617
  • g.­8619
  • g.­8620
  • g.­8621
  • g.­8622
  • g.­8623
  • g.­8624
  • g.­8807
  • g.­8810
  • g.­8811
  • g.­8812
  • g.­8815
  • g.­8824
  • g.­8825
  • g.­8830
  • g.­8831
  • g.­8832
  • g.­8833
  • g.­8834
  • g.­8835
  • g.­8836
  • g.­8837
  • g.­8838
  • g.­8839
  • g.­8843
  • g.­8844
  • g.­8861
  • g.­8862
  • g.­8863
  • g.­8864
  • g.­8865
  • g.­8866
  • g.­8867
  • g.­8868
  • g.­8869
  • g.­8870
  • g.­8872
  • g.­8873
  • g.­8874
  • g.­8875
  • g.­8876
  • g.­8898
  • g.­8899
  • g.­8900
  • g.­8901
  • g.­8902
  • g.­8903
  • g.­8904
  • g.­8913
  • g.­8914
  • g.­8915
  • g.­8916
  • g.­8917
  • g.­8947
  • g.­8948
  • g.­8949
  • g.­8951
  • g.­8952
  • g.­8953
  • g.­8954
  • g.­8955
  • g.­8956
  • g.­8970
  • g.­8971
  • g.­8972
  • g.­8973
  • g.­8974
  • g.­8975
  • g.­8976
  • g.­8977
  • g.­8978
  • g.­8979
  • g.­8980
  • g.­8981
  • g.­8982
  • g.­8983
  • g.­8984
  • g.­8985
  • g.­8986
  • g.­8987
  • g.­8988
  • g.­8989
  • g.­8990
  • g.­8991
  • g.­8993
  • g.­8994
  • g.­8995
  • g.­8996
  • g.­8997
  • g.­8998
  • g.­8999
  • g.­9000
  • g.­9001
  • g.­9002
  • g.­9003
  • g.­9004
  • g.­9005
  • g.­9028
  • g.­9029
  • g.­9036
  • g.­9037
  • g.­9039
  • g.­9040
  • g.­9041
  • g.­9042
  • g.­9043
  • g.­9322
  • g.­9324
  • g.­9325
  • g.­9326
  • g.­9327
  • g.­9328
  • g.­9329
  • g.­9330
  • g.­9331
  • g.­9332
  • g.­9333
  • g.­9334
  • g.­9335
g.­8472

the third list of one thousand buddhas of the Good Eon

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

The third list of the of the one thousand buddhas which is found in The Good Eon beginning at 2.C.­4.

Located in 1,988 passages in the translation:

  • i.­7
  • n.­148-149
  • n.­176
  • n.­186
  • n.­188
  • n.­213
  • n.­250
  • g.­6
  • g.­7
  • g.­8
  • g.­16
  • g.­17
  • g.­18
  • g.­19
  • g.­20
  • g.­21
  • g.­22
  • g.­23
  • g.­31
  • g.­32
  • g.­39
  • g.­49
  • g.­52
  • g.­58
  • g.­72
  • g.­73
  • g.­81
  • g.­82
  • g.­83
  • g.­84
  • g.­85
  • g.­87
  • g.­88
  • g.­89
  • g.­92
  • g.­99
  • g.­117
  • g.­125
  • g.­126
  • g.­129
  • g.­130
  • g.­140
  • g.­189
  • g.­195
  • g.­197
  • g.­199
  • g.­201
  • g.­202
  • g.­203
  • g.­210
  • g.­211
  • g.­212
  • g.­213
  • g.­214
  • g.­215
  • g.­216
  • g.­217
  • g.­218
  • g.­219
  • g.­220
  • g.­223
  • g.­224
  • g.­225
  • g.­226
  • g.­227
  • g.­228
  • g.­229
  • g.­230
  • g.­231
  • g.­232
  • g.­233
  • g.­235
  • g.­236
  • g.­237
  • g.­238
  • g.­239
  • g.­240
  • g.­241
  • g.­242
  • g.­243
  • g.­244
  • g.­245
  • g.­246
  • g.­247
  • g.­248
  • g.­249
  • g.­250
  • g.­251
  • g.­252
  • g.­253
  • g.­254
  • g.­255
  • g.­256
  • g.­257
  • g.­258
  • g.­259
  • g.­260
  • g.­261
  • g.­262
  • g.­264
  • g.­271
  • g.­273
  • g.­274
  • g.­275
  • g.­276
  • g.­277
  • g.­278
  • g.­279
  • g.­280
  • g.­281
  • g.­282
  • g.­283
  • g.­284
  • g.­303
  • g.­305
  • g.­311
  • g.­314
  • g.­324
  • g.­325
  • g.­326
  • g.­327
  • g.­328
  • g.­329
  • g.­330
  • g.­331
  • g.­332
  • g.­333
  • g.­334
  • g.­335
  • g.­336
  • g.­337
  • g.­338
  • g.­339
  • g.­340
  • g.­348
  • g.­349
  • g.­350
  • g.­351
  • g.­352
  • g.­353
  • g.­354
  • g.­362
  • g.­378
  • g.­379
  • g.­390
  • g.­408
  • g.­409
  • g.­410
  • g.­427
  • g.­428
  • g.­430
  • g.­436
  • g.­438
  • g.­440
  • g.­441
  • g.­442
  • g.­443
  • g.­444
  • g.­445
  • g.­451
  • g.­452
  • g.­456
  • g.­470
  • g.­471
  • g.­477
  • g.­480
  • g.­498
  • g.­500
  • g.­501
  • g.­511
  • g.­512
  • g.­513
  • g.­533
  • g.­534
  • g.­540
  • g.­569
  • g.­573
  • g.­574
  • g.­576
  • g.­602
  • g.­607
  • g.­608
  • g.­610
  • g.­611
  • g.­612
  • g.­613
  • g.­614
  • g.­618
  • g.­619
  • g.­620
  • g.­621
  • g.­622
  • g.­623
  • g.­624
  • g.­625
  • g.­628
  • g.­630
  • g.­633
  • g.­634
  • g.­635
  • g.­636
  • g.­637
  • g.­638
  • g.­639
  • g.­640
  • g.­653
  • g.­656
  • g.­668
  • g.­669
  • g.­670
  • g.­671
  • g.­681
  • g.­684
  • g.­703
  • g.­712
  • g.­732
  • g.­733
  • g.­734
  • g.­735
  • g.­736
  • g.­737
  • g.­738
  • g.­739
  • g.­740
  • g.­741
  • g.­742
  • g.­743
  • g.­744
  • g.­745
  • g.­746
  • g.­752
  • g.­760
  • g.­761
  • g.­770
  • g.­771
  • g.­772
  • g.­775
  • g.­778
  • g.­779
  • g.­780
  • g.­781
  • g.­782
  • g.­783
  • g.­789
  • g.­798
  • g.­799
  • g.­801
  • g.­802
  • g.­803
  • g.­804
  • g.­805
  • g.­806
  • g.­807
  • g.­808
  • g.­809
  • g.­811
  • g.­812
  • g.­813
  • g.­814
  • g.­821
  • g.­822
  • g.­823
  • g.­825
  • g.­826
  • g.­827
  • g.­836
  • g.­864
  • g.­867
  • g.­877
  • g.­878
  • g.­879
  • g.­880
  • g.­889
  • g.­890
  • g.­892
  • g.­895
  • g.­905
  • g.­906
  • g.­914
  • g.­915
  • g.­917
  • g.­918
  • g.­919
  • g.­926
  • g.­927
  • g.­932
  • g.­933
  • g.­936
  • g.­941
  • g.­948
  • g.­949
  • g.­964
  • g.­965
  • g.­968
  • g.­974
  • g.­975
  • g.­976
  • g.­978
  • g.­980
  • g.­998
  • g.­1009
  • g.­1039
  • g.­1047
  • g.­1061
  • g.­1062
  • g.­1073
  • g.­1075
  • g.­1095
  • g.­1108
  • g.­1116
  • g.­1122
  • g.­1132
  • g.­1133
  • g.­1139
  • g.­1140
  • g.­1141
  • g.­1142
  • g.­1161
  • g.­1175
  • g.­1176
  • g.­1197
  • g.­1201
  • g.­1206
  • g.­1220
  • g.­1232
  • g.­1238
  • g.­1264
  • g.­1265
  • g.­1275
  • g.­1282
  • g.­1284
  • g.­1288
  • g.­1289
  • g.­1290
  • g.­1291
  • g.­1293
  • g.­1296
  • g.­1299
  • g.­1300
  • g.­1301
  • g.­1302
  • g.­1303
  • g.­1308
  • g.­1309
  • g.­1310
  • g.­1312
  • g.­1314
  • g.­1315
  • g.­1318
  • g.­1330
  • g.­1335
  • g.­1336
  • g.­1337
  • g.­1343
  • g.­1344
  • g.­1356
  • g.­1358
  • g.­1359
  • g.­1360
  • g.­1361
  • g.­1362
  • g.­1363
  • g.­1367
  • g.­1368
  • g.­1369
  • g.­1374
  • g.­1385
  • g.­1395
  • g.­1396
  • g.­1397
  • g.­1405
  • g.­1415
  • g.­1416
  • g.­1423
  • g.­1436
  • g.­1443
  • g.­1453
  • g.­1454
  • g.­1455
  • g.­1457
  • g.­1458
  • g.­1459
  • g.­1460
  • g.­1461
  • g.­1462
  • g.­1463
  • g.­1464
  • g.­1465
  • g.­1466
  • g.­1467
  • g.­1468
  • g.­1469
  • g.­1470
  • g.­1471
  • g.­1472
  • g.­1473
  • g.­1474
  • g.­1480
  • g.­1484
  • g.­1486
  • g.­1497
  • g.­1506
  • g.­1525
  • g.­1526
  • g.­1531
  • g.­1534
  • g.­1537
  • g.­1538
  • g.­1541
  • g.­1542
  • g.­1543
  • g.­1544
  • g.­1545
  • g.­1546
  • g.­1562
  • g.­1591
  • g.­1600
  • g.­1601
  • g.­1602
  • g.­1603
  • g.­1631
  • g.­1632
  • g.­1633
  • g.­1660
  • g.­1662
  • g.­1663
  • g.­1674
  • g.­1675
  • g.­1679
  • g.­1685
  • g.­1692
  • g.­1724
  • g.­1725
  • g.­1726
  • g.­1727
  • g.­1728
  • g.­1729
  • g.­1730
  • g.­1731
  • g.­1732
  • g.­1733
  • g.­1734
  • g.­1736
  • g.­1737
  • g.­1738
  • g.­1740
  • g.­1741
  • g.­1742
  • g.­1743
  • g.­1752
  • g.­1776
  • g.­1794
  • g.­1807
  • g.­1809
  • g.­1840
  • g.­1897
  • g.­1899
  • g.­1955
  • g.­1956
  • g.­2041
  • g.­2042
  • g.­2052
  • g.­2056
  • g.­2058
  • g.­2061
  • g.­2074
  • g.­2081
  • g.­2082
  • g.­2123
  • g.­2124
  • g.­2134
  • g.­2241
  • g.­2242
  • g.­2292
  • g.­2293
  • g.­2312
  • g.­2321
  • g.­2383
  • g.­2384
  • g.­2393
  • g.­2395
  • g.­2411
  • g.­2428
  • g.­2460
  • g.­2461
  • g.­2462
  • g.­2463
  • g.­2464
  • g.­2469
  • g.­2472
  • g.­2485
  • g.­2496
  • g.­2507
  • g.­2530
  • g.­2548
  • g.­2557
  • g.­2602
  • g.­2614
  • g.­2654
  • g.­2655
  • g.­2680
  • g.­2681
  • g.­2690
  • g.­2727
  • g.­2744
  • g.­2767
  • g.­2771
  • g.­2772
  • g.­2775
  • g.­2777
  • g.­2791
  • g.­2815
  • g.­2817
  • g.­2818
  • g.­2822
  • g.­2824
  • g.­2825
  • g.­2831
  • g.­2862
  • g.­2870
  • g.­2879
  • g.­2883
  • g.­2921
  • g.­2934
  • g.­2947
  • g.­2948
  • g.­2974
  • g.­2984
  • g.­2987
  • g.­2995
  • g.­3001
  • g.­3018
  • g.­3021
  • g.­3024
  • g.­3025
  • g.­3031
  • g.­3032
  • g.­3036
  • g.­3037
  • g.­3041
  • g.­3068
  • g.­3078
  • g.­3079
  • g.­3080
  • g.­3144
  • g.­3145
  • g.­3146
  • g.­3147
  • g.­3148
  • g.­3150
  • g.­3151
  • g.­3152
  • g.­3155
  • g.­3156
  • g.­3157
  • g.­3159
  • g.­3160
  • g.­3161
  • g.­3162
  • g.­3163
  • g.­3164
  • g.­3165
  • g.­3166
  • g.­3176
  • g.­3191
  • g.­3212
  • g.­3221
  • g.­3224
  • g.­3226
  • g.­3227
  • g.­3245
  • g.­3253
  • g.­3255
  • g.­3257
  • g.­3258
  • g.­3284
  • g.­3291
  • g.­3321
  • g.­3322
  • g.­3333
  • g.­3334
  • g.­3357
  • g.­3358
  • g.­3378
  • g.­3386
  • g.­3393
  • g.­3395
  • g.­3396
  • g.­3402
  • g.­3405
  • g.­3407
  • g.­3425
  • g.­3426
  • g.­3427
  • g.­3428
  • g.­3429
  • g.­3430
  • g.­3432
  • g.­3433
  • g.­3438
  • g.­3441
  • g.­3446
  • g.­3447
  • g.­3448
  • g.­3459
  • g.­3468
  • g.­3469
  • g.­3470
  • g.­3471
  • g.­3476
  • g.­3504
  • g.­3505
  • g.­3507
  • g.­3508
  • g.­3509
  • g.­3510
  • g.­3519
  • g.­3526
  • g.­3527
  • g.­3528
  • g.­3529
  • g.­3530
  • g.­3531
  • g.­3549
  • g.­3555
  • g.­3556
  • g.­3557
  • g.­3558
  • g.­3570
  • g.­3571
  • g.­3572
  • g.­3573
  • g.­3576
  • g.­3577
  • g.­3581
  • g.­3582
  • g.­3594
  • g.­3595
  • g.­3596
  • g.­3597
  • g.­3600
  • g.­3602
  • g.­3606
  • g.­3616
  • g.­3617
  • g.­3618
  • g.­3619
  • g.­3625
  • g.­3626
  • g.­3639
  • g.­3640
  • g.­3641
  • g.­3642
  • g.­3643
  • g.­3644
  • g.­3645
  • g.­3646
  • g.­3652
  • g.­3656
  • g.­3658
  • g.­3663
  • g.­3671
  • g.­3672
  • g.­3677
  • g.­3678
  • g.­3679
  • g.­3680
  • g.­3687
  • g.­3688
  • g.­3689
  • g.­3691
  • g.­3694
  • g.­3695
  • g.­3696
  • g.­3697
  • g.­3698
  • g.­3699
  • g.­3700
  • g.­3701
  • g.­3702
  • g.­3703
  • g.­3704
  • g.­3705
  • g.­3706
  • g.­3707
  • g.­3708
  • g.­3709
  • g.­3710
  • g.­3711
  • g.­3712
  • g.­3713
  • g.­3714
  • g.­3715
  • g.­3716
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  • g.­3719
  • g.­3720
  • g.­3721
  • g.­3722
  • g.­3723
  • g.­3724
  • g.­3725
  • g.­3726
  • g.­3727
  • g.­3737
  • g.­3757
  • g.­3765
  • g.­3767
  • g.­3788
  • g.­3789
  • g.­3815
  • g.­3816
  • g.­3821
  • g.­3822
  • g.­3823
  • g.­3828
  • g.­3829
  • g.­3847
  • g.­3852
  • g.­3862
  • g.­3866
  • g.­3879
  • g.­3880
  • g.­3921
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  • g.­7916
  • g.­7917
  • g.­7918
  • g.­7919
  • g.­7920
  • g.­7921
  • g.­7922
  • g.­7923
  • g.­7924
  • g.­7925
  • g.­7926
  • g.­7927
  • g.­7928
  • g.­7929
  • g.­7930
  • g.­7931
  • g.­7932
  • g.­7933
  • g.­7934
  • g.­7935
  • g.­7936
  • g.­7939
  • g.­7942
  • g.­7946
  • g.­7953
  • g.­7956
  • g.­7963
  • g.­7965
  • g.­7966
  • g.­7969
  • g.­7970
  • g.­7979
  • g.­7980
  • g.­7983
  • g.­7986
  • g.­7987
  • g.­7989
  • g.­7990
  • g.­7991
  • g.­7992
  • g.­7997
  • g.­7998
  • g.­8009
  • g.­8026
  • g.­8042
  • g.­8049
  • g.­8050
  • g.­8051
  • g.­8053
  • g.­8069
  • g.­8072
  • g.­8073
  • g.­8074
  • g.­8076
  • g.­8077
  • g.­8078
  • g.­8109
  • g.­8110
  • g.­8121
  • g.­8122
  • g.­8146
  • g.­8147
  • g.­8148
  • g.­8156
  • g.­8157
  • g.­8158
  • g.­8165
  • g.­8178
  • g.­8179
  • g.­8201
  • g.­8202
  • g.­8203
  • g.­8204
  • g.­8225
  • g.­8248
  • g.­8253
  • g.­8260
  • g.­8265
  • g.­8266
  • g.­8285
  • g.­8286
  • g.­8302
  • g.­8303
  • g.­8304
  • g.­8312
  • g.­8321
  • g.­8337
  • g.­8356
  • g.­8391
  • g.­8395
  • g.­8396
  • g.­8397
  • g.­8398
  • g.­8400
  • g.­8401
  • g.­8402
  • g.­8403
  • g.­8404
  • g.­8405
  • g.­8406
  • g.­8407
  • g.­8408
  • g.­8409
  • g.­8410
  • g.­8411
  • g.­8412
  • g.­8413
  • g.­8414
  • g.­8415
  • g.­8419
  • g.­8420
  • g.­8421
  • g.­8422
  • g.­8423
  • g.­8424
  • g.­8425
  • g.­8426
  • g.­8427
  • g.­8428
  • g.­8429
  • g.­8430
  • g.­8431
  • g.­8436
  • g.­8439
  • g.­8440
  • g.­8441
  • g.­8457
  • g.­8458
  • g.­8459
  • g.­8460
  • g.­8479
  • g.­8481
  • g.­8482
  • g.­8500
  • g.­8501
  • g.­8502
  • g.­8503
  • g.­8504
  • g.­8505
  • g.­8507
  • g.­8508
  • g.­8509
  • g.­8510
  • g.­8512
  • g.­8527
  • g.­8530
  • g.­8535
  • g.­8549
  • g.­8556
  • g.­8588
  • g.­8593
  • g.­8594
  • g.­8600
  • g.­8607
  • g.­8609
  • g.­8613
  • g.­8614
  • g.­8615
  • g.­8617
  • g.­8619
  • g.­8620
  • g.­8621
  • g.­8622
  • g.­8623
  • g.­8624
  • g.­8651
  • g.­8665
  • g.­8667
  • g.­8668
  • g.­8669
  • g.­8674
  • g.­8676
  • g.­8677
  • g.­8684
  • g.­8690
  • g.­8691
  • g.­8692
  • g.­8697
  • g.­8698
  • g.­8707
  • g.­8708
  • g.­8711
  • g.­8712
  • g.­8716
  • g.­8717
  • g.­8721
  • g.­8724
  • g.­8726
  • g.­8727
  • g.­8728
  • g.­8729
  • g.­8730
  • g.­8731
  • g.­8732
  • g.­8733
  • g.­8734
  • g.­8735
  • g.­8736
  • g.­8737
  • g.­8750
  • g.­8751
  • g.­8753
  • g.­8766
  • g.­8792
  • g.­8794
  • g.­8807
  • g.­8810
  • g.­8811
  • g.­8812
  • g.­8815
  • g.­8821
  • g.­8824
  • g.­8825
  • g.­8830
  • g.­8831
  • g.­8832
  • g.­8833
  • g.­8834
  • g.­8835
  • g.­8836
  • g.­8837
  • g.­8838
  • g.­8839
  • g.­8843
  • g.­8844
  • g.­8861
  • g.­8862
  • g.­8863
  • g.­8864
  • g.­8865
  • g.­8866
  • g.­8867
  • g.­8868
  • g.­8869
  • g.­8870
  • g.­8872
  • g.­8873
  • g.­8874
  • g.­8875
  • g.­8876
  • g.­8882
  • g.­8889
  • g.­8894
  • g.­8898
  • g.­8899
  • g.­8900
  • g.­8901
  • g.­8902
  • g.­8903
  • g.­8904
  • g.­8911
  • g.­8913
  • g.­8914
  • g.­8915
  • g.­8916
  • g.­8917
  • g.­8925
  • g.­8926
  • g.­8930
  • g.­8942
  • g.­8947
  • g.­8948
  • g.­8949
  • g.­8951
  • g.­8952
  • g.­8953
  • g.­8954
  • g.­8955
  • g.­8956
  • g.­8970
  • g.­8971
  • g.­8972
  • g.­8973
  • g.­8974
  • g.­8975
  • g.­8976
  • g.­8977
  • g.­8978
  • g.­8979
  • g.­8980
  • g.­8981
  • g.­8982
  • g.­8983
  • g.­8984
  • g.­8985
  • g.­8986
  • g.­8987
  • g.­8988
  • g.­8989
  • g.­8990
  • g.­8991
  • g.­8993
  • g.­8994
  • g.­8995
  • g.­8996
  • g.­8997
  • g.­8998
  • g.­8999
  • g.­9000
  • g.­9001
  • g.­9002
  • g.­9003
  • g.­9004
  • g.­9005
  • g.­9028
  • g.­9029
  • g.­9031
  • g.­9036
  • g.­9037
  • g.­9039
  • g.­9040
  • g.­9041
  • g.­9042
  • g.­9043
  • g.­9076
  • g.­9096
  • g.­9100
  • g.­9114
  • g.­9125
  • g.­9135
  • g.­9146
  • g.­9151
  • g.­9157
  • g.­9159
  • g.­9190
  • g.­9245
  • g.­9246
  • g.­9259
  • g.­9260
  • g.­9261
  • g.­9262
  • g.­9263
  • g.­9268
  • g.­9297
  • g.­9298
  • g.­9311
  • g.­9312
  • g.­9322
  • g.­9324
  • g.­9325
  • g.­9326
  • g.­9327
  • g.­9328
  • g.­9329
  • g.­9330
  • g.­9331
  • g.­9332
  • g.­9333
  • g.­9334
  • g.­9335
  • g.­9340
  • g.­9341
g.­8474

thirty-two marks

Wylie:
  • mtshan sum cu rtsa gnyis
Tibetan:
  • མཚན་སུམ་ཅུ་རྩ་གཉིས།
Sanskrit:
  • —

These are the major physical marks that identify the buddha body of emanation and which, in some sources and traditions, portend the advent of a universal monarch. As well as being listed in this and other Prajñā­pāramitā sūtras (see The Transcendent Perfection of Wisdom in Ten Thousand Lines [Toh 11], 2.16 and 29.24), they are to be found detailed in the Lalita­vistara (see The Play in Full (Toh 95), 7.99 and 26.145–73), Mahā­yānopadeśa (Toh 169), Ratna­gotra­vibhāgottara­tantra­śāstra (Toh 4024, 3.17–25), Mahā­vastu, and in the Pali Lakkhaṇa­sutta.

Located in 7 passages in the translation:

  • 1.­50
  • 1.­59
  • 2.­34
  • 2.­380
  • n.­39
  • n.­99
  • n.­106
g.­8490

three gateways to liberation

Wylie:
  • rnam par thar pa’i sgo gsum
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ་གསུམ།
Sanskrit:
  • trīṇi vimokṣamukhāni

Signlessness, wishlessness, and emptiness.

Located in 5 passages in the translation:

  • 2.­85
  • 2.­100
  • g.­1795
  • g.­7368
  • g.­9193
g.­8491

three modes of engagement

Wylie:
  • sbyor ba rnam gsum
Tibetan:
  • སྦྱོར་བ་རྣམ་གསུམ།
Sanskrit:
  • —

Likely refers to the activities of body, speech, and mind.

Located in 1 passage in the translation:

  • 1.­41
g.­8493

three stains

Wylie:
  • dri ma gsum
  • dri gsum
Tibetan:
  • དྲི་མ་གསུམ།
  • དྲི་གསུམ།
Sanskrit:
  • trimala

The three root emotional defilements (kleśa): desire, hatred, and delusion. Also known as the three poisons.

Located in 10 passages in the translation:

  • 1.­13
  • 2.B.­175
  • 2.B.­641
  • 2.B.­733
  • 2.B.­888
  • 2.B.­1209
  • 2.B.­1401
  • 2.B.­1673
  • 2.B.­1756
  • 2.B.­1985
g.­8553

trichiliocosm

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:
  • trisāhasra­mahāsāhasra­loka­dhātu

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 35 passages in the translation:

  • 1.­5
  • 1.­11
  • 1.­49
  • 1.­71-72
  • 1.­132
  • 2.­21
  • 2.­59
  • 2.­151
  • 2.­199
  • 2.­202-204
  • 2.­215
  • 2.­367
  • 2.­389
  • 2.B.­46
  • 2.B.­83
  • 2.B.­540
  • 2.B.­1006
  • 2.B.­1166
  • 2.B.­1510
  • 2.B.­1551
  • 2.B.­1596
  • 2.B.­1714
  • 2.B.­1867
  • 2.B.­1999
  • 2.B.­2002
  • 2.B.­2101
  • 2.B.­2163
  • 2.B.­2187
  • 2.B.­2283
  • 2.B.­2367
  • 2.B.­2422
  • 2.C.­1038
g.­8841

Vaiśālī

Wylie:
  • yangs pa can
Tibetan:
  • ཡངས་པ་ཅན།
Sanskrit:
  • vaiśālī

The ancient capital of the Licchavi republican state.

Located in 8 passages in the translation:

  • s.­1
  • i.­2-3
  • 1.­2
  • 2.­18-19
  • 2.­319
  • g.­5055
g.­8842

Vaiśravaṇa

Wylie:
  • rnam thos bu
Tibetan:
  • རྣམ་ཐོས་བུ།
Sanskrit:
  • vaiśravaṇa

One of the Four Great Kings, Vaiśravaṇa presides over the northern quarter and rules the yakṣas. He is also known as Kubera.

Located in 2 passages in the translation:

  • 2.C.­437
  • g.­3061
g.­8880

Vast Beauty and Fine Shape

Wylie:
  • rgya cher mdzes shing bkod pa legs
Tibetan:
  • རྒྱ་ཆེར་མཛེས་ཤིང་བཀོད་པ་ལེགས།
Sanskrit:
  • —

A merchant’s son.

Located in 1 passage in the translation:

  • 1.­89
g.­8950

Vidyākara­siṁha

Wylie:
  • bidyA ka ra sing ha
Tibetan:
  • བིདྱཱ་ཀ་ར་སིང་ཧ།
Sanskrit:
  • vidyākara­siṁha

Indian translator of The Good Eon.

Located in 2 passages in the translation:

  • i.­26
  • c.­1
g.­9193

wishlessness

Wylie:
  • smon pa med pa
Tibetan:
  • སྨོན་པ་མེད་པ།
Sanskrit:
  • apraṇihita

One of the three gateways to liberation.

Located in 9 passages in the translation:

  • 2.­36
  • 2.­57
  • 2.­72-73
  • 2.­114
  • 2.­131
  • 2.­294
  • g.­1795
  • g.­8490
g.­9317

worthy one

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

One who has achieved the fourth and final level of attainment on the śrāvaka path and who has attained liberation with the cessation of all defilements.

Located in 251 passages in the translation:

  • 1.­13
  • 1.­20
  • 1.­22
  • 1.­55
  • 1.­86
  • 2.­1
  • 2.­18-19
  • 2.­37
  • 2.­347
  • 2.­351
  • 2.A.­6
  • 2.B.­6
  • 2.B.­9
  • 2.B.­29
  • 2.B.­31
  • 2.B.­43-45
  • 2.B.­47-50
  • 2.B.­52-58
  • 2.B.­60
  • 2.B.­62-63
  • 2.B.­83
  • 2.B.­111
  • 2.B.­131
  • 2.B.­139
  • 2.B.­155
  • 2.B.­163
  • 2.B.­171
  • 2.B.­187
  • 2.B.­191
  • 2.B.­202
  • 2.B.­214
  • 2.B.­218
  • 2.B.­226
  • 2.B.­238
  • 2.B.­257
  • 2.B.­261
  • 2.B.­276
  • 2.B.­280
  • 2.B.­284
  • 2.B.­288
  • 2.B.­296
  • 2.B.­304
  • 2.B.­308
  • 2.B.­320
  • 2.B.­324
  • 2.B.­328
  • 2.B.­336
  • 2.B.­340
  • 2.B.­348
  • 2.B.­352
  • 2.B.­360
  • 2.B.­364
  • 2.B.­372
  • 2.B.­380-381
  • 2.B.­384
  • 2.B.­392
  • 2.B.­396
  • 2.B.­408
  • 2.B.­412
  • 2.B.­416
  • 2.B.­424
  • 2.B.­428
  • 2.B.­432
  • 2.B.­440
  • 2.B.­444
  • 2.B.­448
  • 2.B.­452
  • 2.B.­460
  • 2.B.­472
  • 2.B.­476
  • 2.B.­480
  • 2.B.­488
  • 2.B.­496
  • 2.B.­500
  • 2.B.­504
  • 2.B.­544-546
  • 2.B.­557-558
  • 2.B.­562-569
  • 2.B.­574
  • 2.B.­593
  • 2.B.­599
  • 2.B.­608
  • 2.B.­616
  • 2.B.­633
  • 2.B.­649
  • 2.B.­653
  • 2.B.­665
  • 2.B.­680
  • 2.B.­732
  • 2.B.­744
  • 2.B.­760
  • 2.B.­772
  • 2.B.­796
  • 2.B.­804
  • 2.B.­808
  • 2.B.­816
  • 2.B.­828
  • 2.B.­832
  • 2.B.­856
  • 2.B.­860
  • 2.B.­880
  • 2.B.­940
  • 2.B.­988
  • 2.B.­1000
  • 2.B.­1004
  • 2.B.­1009-1014
  • 2.B.­1041
  • 2.B.­1125
  • 2.B.­1149
  • 2.B.­1157
  • 2.B.­1161
  • 2.B.­1165
  • 2.B.­1197
  • 2.B.­1217
  • 2.B.­1233
  • 2.B.­1237
  • 2.B.­1241
  • 2.B.­1249
  • 2.B.­1257
  • 2.B.­1261
  • 2.B.­1269
  • 2.B.­1277
  • 2.B.­1281
  • 2.B.­1313
  • 2.B.­1317
  • 2.B.­1325
  • 2.B.­1337
  • 2.B.­1341
  • 2.B.­1345
  • 2.B.­1405
  • 2.B.­1417
  • 2.B.­1445
  • 2.B.­1449
  • 2.B.­1457
  • 2.B.­1469
  • 2.B.­1473
  • 2.B.­1481
  • 2.B.­1485
  • 2.B.­1493
  • 2.B.­1536-1543
  • 2.B.­1545
  • 2.B.­1560-1562
  • 2.B.­1565-1568
  • 2.B.­1571-1578
  • 2.B.­1597-1598
  • 2.B.­1601
  • 2.B.­1645
  • 2.B.­1653
  • 2.B.­1661
  • 2.B.­1676
  • 2.B.­1680
  • 2.B.­1688
  • 2.B.­1700
  • 2.B.­1709
  • 2.B.­1724
  • 2.B.­1753
  • 2.B.­1756
  • 2.B.­1761
  • 2.B.­1781
  • 2.B.­1805
  • 2.B.­1812
  • 2.B.­1829
  • 2.B.­1849
  • 2.B.­1857
  • 2.B.­1884
  • 2.B.­1889
  • 2.B.­1904
  • 2.B.­1912
  • 2.B.­1916
  • 2.B.­1941
  • 2.B.­1945
  • 2.B.­1972
  • 2.B.­1976
  • 2.B.­1981
  • 2.B.­1989
  • 2.B.­1993
  • 2.B.­2117
  • 2.B.­2121
  • 2.B.­2125
  • 2.B.­2133
  • 2.B.­2173
  • 2.B.­2193
  • 2.B.­2209
  • 2.B.­2213
  • 2.B.­2225
  • 2.B.­2277
  • 2.B.­2297
  • 2.B.­2317
  • 2.B.­2337
  • 2.B.­2381
  • 2.B.­2389
  • 2.B.­2401
  • 2.B.­2405
  • 2.B.­2417
  • 2.B.­2421
  • 2.B.­2473
  • 2.B.­2477
  • 2.B.­2485
  • 2.B.­2489
  • 2.B.­2493
  • g.­3796
  • g.­5207
g.­9323

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa

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 8 passages in the translation:

  • 1.­3
  • 1.­5
  • 1.­7
  • 2.­194
  • 2.­249
  • 2.­320
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    The Good Eon

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    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

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    84000. The Good Eon (Bhadra­kalpika, bskal pa bzang po, Toh 94). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh94/UT22084-045-001-chapter-1.Copy
    84000. The Good Eon (Bhadra­kalpika, bskal pa bzang po, Toh 94). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh94/UT22084-045-001-chapter-1.Copy
    84000. (2025) The Good Eon (Bhadra­kalpika, bskal pa bzang po, Toh 94). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh94/UT22084-045-001-chapter-1.Copy

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