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རྒྱ་ཆེར་རོལ་པ།

The Play in Full
Trapuṣa and Bhallika

Lalita­vistara
འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa rgya cher rol pa zhes bya ba theg pa chen po’i mdo
The Noble Great Vehicle Sūtra “The Play in Full”
Ārya­lalita­vistara­nāma­mahā­yāna­sūtra

Toh 95

Degé Kangyur, vol. 46 (mdo sde, kha), folios 1.b–216.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Jinamitra
  • Dānaśīla
  • Munivarman
  • Yeshé Dé

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 2013

Current version v 4.49.4 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgments
i. Introduction
tr. The Translation
+ 27 chapters- 27 chapters
1. The Setting
2. The Inspiration
3. The Purity of the Family
4. The Gateways to the Light of the Dharma
5. Setting Out
6. Entering the Womb
7. The Birth
8. Going to the Temple
9. The Ornaments
10. The Demonstration at the Writing School
11. The Farming Village
12. Demonstrating Skill in the Arts
13. Encouragement
14. Dreams
15. Leaving Home
16. The Visit of King Bimbisāra
17. Practicing Austerities
18. The Nairañjanā River
19. Approaching the Seat of Awakening
20. The Displays at the Seat of Awakening
21. Conquering Māra
22. Perfect and Complete Awakening
23. Exaltation
24. Trapuṣa and Bhallika
25. Exhortation
26. Turning the Wheel of Dharma
27. Epilogue
c. Colophon
+ 2 sections- 2 sections
· Colophon to the Sanskrit Edition
· Colophon to the Tibetan Translation
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Source Texts
· Secondary Sources
· Further Resources
g. Glossary

s.

Summary

s.­1

The Play in Full tells the story of how the Buddha manifested in this world and attained awakening, as perceived from the perspective of the Great Vehicle. The sūtra, which is structured in twenty-seven chapters, first presents the events surrounding the Buddha’s birth, childhood, and adolescence in the royal palace of his father, king of the Śākya nation. It then recounts his escape from the palace and the years of hardship he faced in his quest for spiritual awakening. Finally the sūtra reveals his complete victory over the demon Māra, his attainment of awakening under the Bodhi tree, his first turning of the wheel of Dharma, and the formation of the very early saṅgha.


ac.

Acknowledgments

ac.­1

This text was translated by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche.

Cortland Dahl, Catherine Dalton, Hilary Herdman, Heidi Koppl, James Gentry, and Andreas Doctor translated the text from Tibetan into English. Andreas Doctor and Wiesiek Mical then compared the translations against the original Tibetan and Sanskrit, respectively. Finally, Andreas Doctor edited the translation and wrote the introduction.

The Dharmachakra Translation Committee would like to thank Chökyi Nyima Rinpoche for blessing this project, and Khenpo Sherap Sangpo for his generous assistance with the resolution of several difficult passages.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

The generous sponsorship of 簡源震及家人江秀敏,簡暐如,簡暐丞 Chien YuanChen (Dharma Das) and his wife, daughter, and son for work on this sūtra is gratefully acknowledged.


i.

Introduction

i.­1

The Play in Full (Lalitavistara) is without a doubt one of the most important sūtras within Buddhist Mahāyāna literature. With parts of the text dating from the earliest days of the Buddhist tradition, this story of the Buddha’s awakening has captivated the minds of devotees, both ordained and lay, as far back as the beginning of the common era.

i.­2

In brief, The Play in Full tells the story of how the Buddha manifested in this world and attained awakening. The sūtra, which is structured in twenty-seven chapters, begins with the Buddha being requested to teach the sūtra by several gods, as well as the thousands of bodhisattvas and hearers in his retinue. The gods summarize the sūtra in this manner (chap. 1, 1.­14):


Text Body

The Translation
The Noble Great Vehicle Sūtra
The Play in Full

1.
Chapter 1

The Setting

[F.1.b]


1.­1

Homage to all buddhas and bodhisattvas!


1.­2

Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, along with a great saṅgha of twelve thousand monks.

Among them were the venerable Ājñāta­kauṇḍinya, the venerable Aśvajit, the venerable Bāṣpa, the venerable Mahānāma, the venerable Bhadrika, the venerable Yaśodeva, the venerable Vimala, the venerable Subāhu, the venerable Pūrṇa, the venerable Gavāṃpati, the venerable Urubilvā Kāśyapa, the venerable Nadīkāśyapa, the venerable Gayākāśyapa, the venerable Śāriputra, the venerable Mahā­maudgalyāyana, the venerable Mahākāśyapa, [F.2.a] the venerable Mahākātyāyana, the venerable Mahākapphiṇa, the venerable Kauṣṭhila,5 the venerable Cunda, the venerable Pūrṇa­maitrāyaṇī­putra, the venerable Aniruddha, the venerable Nandika, the venerable Kampila, the venerable Subhūti, the venerable Revata, [2] the venerable Khadiravaṇika, the venerable Amogharāja, the venerable Mahāpāraṇika, the venerable Vakkula, the venerable Nanda, the venerable Rāhula, the venerable Svāgata, and the venerable Ānanda.


2.
Chapter 2

The Inspiration

2.­1

Now, monks, what is this extensive discourse on the Dharma known as The Play in Full?

Monks, the Bodhisattva dwelt in the supreme realm of the Heaven of Joy, where he was honored by offerings, received consecration, and was praised and revered by one hundred thousand gods. [8] He had achieved his goal and was elevated by his former aspirations. His intelligence was such that he had attained the entire range of the Buddhadharma. Indeed his eye of wisdom was at once both vast and utterly pure. Radiating with mindfulness, intelligence, realization, modesty, and joyfulness, his mind was extremely powerful. He had mastered the perfections of generosity, discipline, patience, diligence, mental stability, knowledge, and skillful means, and was adept in the fourfold path of Brahmā: great love, great compassion, great joy, and great equanimity. With great awareness, he was free of obscurations and had manifested the vision of wisdom free from attachment. Likewise he had perfected each and every quality of awakening: the applications of mindfulness, the thorough relinquishments, the bases of miraculous power, [F.6.a] the faculties, the powers, the branches of awakening, the path, and the factors of awakening.


3.
Chapter 3

The Purity of the Family

3.­1

Monks, in this way the Bodhisattva was exhorted that the time for the Dharma had come. Emerging from that great celestial palace, [F.9.b] the Bodhisattva went to the great Dharmoccaya Palace, where he taught the Dharma to the gods in the Heaven of Joy. In the palace, he seated himself upon a lion throne known as Sublime Dharma. He was joined in the palace by a group of gods whose good fortune equaled that of the Bodhisattva, and who had entered the same vehicle. Bodhisattvas with similar conduct to the Bodhisattva gathered from throughout the ten directions. Retinues with equally pure intentions accompanied the gods, without the assembly of divine maidens and even without ordinary gods. Altogether a retinue of 680 million entered the palace, each sitting on a lion throne according to rank.


4.
Chapter 4

The Gateways to the Light of the Dharma

4.­1

Monks, while the Bodhisattva was seeing the family of his birth, he dwelt in the Heaven of Joy in Uccadhvaja, a great celestial palace measuring sixty-four leagues around, where he taught the Dharma to the gods of the Heaven of Joy. The Bodhisattva had come to this great celestial palace where he now addressed all the gods of the Heaven of Joy. “Come, gather here,” he said. “Come listen to the Bodhisattva’s final teaching on the Dharma, a recollection of the Dharma entitled ‘The Application of Passing.’ ” [30]


5.
Chapter 5

Setting Out

5.­1

Monks, in that way the Bodhisattva taught this Dharma discourse to the large congregation of gods, [F.24.a] instructed them, inspired them, delighted them, and caused them to be receptive. He then said to that assembly of fortunate gods:

“Friends, I will now proceed to Jambudvīpa. In the past when I practiced the conduct of a bodhisattva, I attracted sentient beings through the four activities of giving, pleasant speech, beneficial activity, and demonstrating consistency in speech and aims. But friends, I would be acting without gratitude, and it would be inappropriate, if I were not now to achieve unexcelled, perfect, and complete awakening.”


6.
Chapter 6

Entering the Womb

6.­1

Monks, the cold season had passed and it was the third month of spring. It was the finest season, when the moon enters the constellation Viśākhā. The leaves of trees unfurled and the most exquisite flowers blossomed. It was neither cold nor hot, and there was no fog or dust in the air. Fresh green grass covered the grounds everywhere.

6.­2

The Lord of the Three Worlds, [55] revered by all the worlds, now judged that the time had come. On the fifteenth day, during the full moon, while his future mother was observing the poṣadha precepts during the constellation of Puṣya, the Bodhisattva moved, fully conscious and aware, from the fine realm of the Heaven of Joy to the womb of his mother. [F.32.a]


7.
Chapter 7

The Birth

7.­1

Monks, in this way ten months passed, and the time came for the Bodhisattva to take birth. At that time thirty-two omens occurred in King Śuddhodana’s parks:

All flowers budded and blossomed. In the ponds, all the blue, red, and white lotus flowers also budded and blossomed. New fruit and flower trees sprung from the earth, budded, and came into blossom. Eight trees of precious gems appeared. Twenty thousand great treasures emerged and remained on the grounds. [F.42.b] Inside the women’s quarters, jeweled shoots sprouted forth. Scented water, saturated with fragrant oils, flowed forth. Lion cubs descended from the snow mountains. They joyfully circled the sublime city of Kapilavastu and then rested by the gates without harming anyone. Five hundred young white elephants arrived, stroking King Śuddhodana’s feet with the tips of their trunks, and then settling down next to him. Divine children, wearing sashes, [77] were seen moving back and forth between the laps of the women in the retinue of King Śuddhodana’s queen.


8.
Chapter 8

Going to the Temple

8.­1

Monks, on the very evening of the Bodhisattva’s birth, there were twenty thousand girls born among the ruling class, the priestly class, the merchants, and the householders, such as the landowners. All of them were offered to the Bodhisattva by their parents to serve and honor him. King Śuddhodana also gave twenty thousand girls to the Bodhisattva to serve and honor him. His friends, his ministers, his [118] kinfolk, and his blood relatives also offered twenty thousand girls to serve and honor the Bodhisattva. [F.63.a] Finally the members of ministerial assemblies also offered twenty thousand girls to serve and honor the Bodhisattva.


9.
Chapter 9

The Ornaments

9.­1

Monks, at the time of the constellation of Citrā, after the constellation of Hastā had passed, the chief priest of the king, who was called Udayana, the father of Udāyin, [F.64.b] went before King Śuddhodana surrounded by some five hundred priests and said, “Your Majesty, please know that it is now proper for ornaments to be made for the prince.”

The king replied, “Very well, then do it.”

9.­2

At that time King Śuddhodana had five hundred types of ornaments made by five hundred Śākyas. He commissioned bracelets, anklets, crowns, necklaces, rings, earrings, armbands, golden belts, golden threads, nets of bells, nets of gems, shoes bedecked with jewels, garlands adorned with various gems, jeweled bangles, chokers, and diadems. When the ornaments were completed the Śākyas went before King Śuddhodana at the time of the constellation of Puṣya and said, “King, please ornament the prince.”


10.
Chapter 10

The Demonstration at the Writing School

10.­1

Monks, when the young child had grown a little older, he was taken to school. He went there amid hundreds of thousands of auspicious signs, and he was surrounded and attended by tens of thousands of boys, along with ten thousand carts filled with hard food, soft food, and condiments, and ten thousand carts filled with gold coins and gems. These were distributed in the streets and road junctions, and the entrances to the markets of the city of Kapilavastu. At the same time a symphony of eight hundred thousand cymbals was sounded, and a heavy rain of flowers fell.


11.
Chapter 11

The Farming Village

11.­1

Monks, on another occasion when the prince had grown a little older, he went with the sons of the ministers and some other boys to visit a farming village. After seeing the village, he entered a park at the edge of the fields. The Bodhisattva wandered around there in complete solitude. As he was strolling through the park, he saw a beautiful and pleasant rose apple tree, and he decided to sit down cross-legged under its shade. Seated there, the Bodhisattva attained a one-pointed state of mind. [129]


12.
Chapter 12

Demonstrating Skill in the Arts

12.­1

Monks, one time, when the prince had grown older, King Śuddhodana was sitting in the meeting hall together with the assembly of Śākyas. There some of the Śākya elders spoke to King Śuddhodana:

“Your Majesty, you know that the priests who are skilled in making predictions, as well as the gods who have definite knowledge, have foretold that if Prince Sarvārthasiddha renounces the household, he will become a thus-gone one, a worthy one, a completely perfect buddha. Yet if he does not renounce the household, he will become a universal monarch, a righteous Dharma king who has conquered the four quarters and is equipped with the seven treasures. The seven treasures that will be his are the precious wheel, the precious elephant, the precious horse, the precious wife, the precious jewel, [F.71.b] the precious steward, and the precious minister. He will have one thousand sons, all of them full, fierce warriors with well-built bodies that destroy the armies of the enemy. He will conquer the entire earth without the use of violence or weapons, and then he will rule [137] according to the Dharma. Therefore we must arrange a marriage for the prince. Once he is surrounded by a group of women, he will discover pleasure and not renounce the household. In that way the line of our universal monarchy will not be cut, and we will be irreproachably respected by all the kings of the realm.”


13.
Chapter 13

Encouragement

13.­1

Monks, while the Bodhisattva was staying in the midst of his retinue of consorts, there were numerous gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas, as well as [160] Śakra and Brahmā and the guardians of the world, who were eager to make offerings to the Bodhisattva. They arrived calling out in joyous voices. However, monks, as time went on, many of these gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas, as well as Śakra, Brahmā, and the world protectors, began to think to themselves:


14.
Chapter 14

Dreams

14.­1

Monks, while the god in this way was encouraging the Bodhisattva, a dream occurred to King Śuddhodana. As he was sleeping, King Śuddhodana dreamed that the Bodhisattva was leaving the palace in the quiet of the night, [186] surrounded by a host of gods. As the Bodhisattva left the palace, the king saw that he had become ordained and was wearing the saffron-colored robes.

As soon as the king awoke, he immediately asked the chamberlain, “Is the young prince with the consorts?”


15.
Chapter 15

Leaving Home

15.­1

Monks, in the meantime the Bodhisattva thought to himself, “It would not be right if I did not share my plans with the great king Śuddhodana and simply left home without his permission. It would be very ungrateful of me.”

So that night when everything became quiet, he left his own quarters and entered the quarters of King Śuddhodana. As soon as the Bodhisattva stepped foot on the palace floor, the entire palace became illuminated with light. The king woke up and, when he saw the light, he promptly asked his chamberlain, “Did the sun rise? It is such a beautiful light!”


16.
Chapter 16

The Visit of King Bimbisāra

16.­1

Monks, through the blessing of the Bodhisattva, Chanda told King Śuddhodana, the Śākya princess Gopā, the retinue of consorts, and everyone else among the Śākyas what had happened in order to alleviate their suffering. [238]

Monks, the Bodhisattva first gave his silken robes to a god in the form of a hunter, and then he donned the hunter’s saffron-colored robes. He adopted the lifestyle of a renunciant in order to act in agreement with the perception of worldly people, and also because he felt compassion for others and wished to mature them.


17.
Chapter 17

Practicing Austerities

17.­1

Monks, at that time a son of Rāma by the name of Rudraka arrived in Rājagṛha, where he stayed with a large group of seven hundred of his students. He was teaching his students the principles of the disciplined conduct necessary for attaining the state where there is neither perception nor nonperception. [F.120.a]

Monks, the Bodhisattva saw that Rudraka, the son of Rāma, was in charge of a group, indeed a large group, and that as the head of the congregation, he was well-known, popular, venerated by the masses, and recognized by all scholars. Witnessing this, the Bodhisattva thought to himself:


18.
Chapter 18

The Nairañjanā River

18.­1

Monks, during the six years that the Bodhisattva practiced austerities, he was continually followed by Māra, the evil one. Yet, although Māra tried his best to harm the Bodhisattva, he never found an opportunity. As it became apparent that it would be impossible to harm the Bodhisattva, Māra, sad and dejected, finally left. [261]

18.­2

It is also expressed in this way:

There is a pleasant wilderness
With forest thickets full of herbs
To the east of Urubilvā,
Where the Nairañjanā River flows.

19.
Chapter 19

Approaching the Seat of Awakening

19.­1

Monks, when the Bodhisattva bathed in the Nairañjanā River and enjoyed a meal, his physical strength came back to him. With a triumphant gait, he now began the walk toward the great Bodhi tree. This tree was the king of trees and was found at a place characterized by sixteen unique features.

19.­2

He walked with the gait of a great being. It was an undisturbed gait, a gait of the nāga Indrayaṣṭi, a steadfast gait, a gait as stable as Mount Meru, the king of mountains. He walked in a straight line without stumbling, not too fast and not too slow, without stomping heavily or dragging his feet. It was a graceful stride, a stainless stride, a beautiful stride, a stride free from anger, a stride free from delusion, and a stride free from attachment. It was the stride of a lion, the stride of the king of swans, the stride of the king of elephants, the stride of Nārāyaṇa, the stride that floats above the surface, the stride that leaves an impression of a thousand-spoked wheel on the ground, the stride of he whose fingers are connected through a web and who has copper-colored nails, the stride that makes the earth resound, and the stride that crushes the king of the mountains.


20.
Chapter 20

The Displays at the Seat of Awakening

20.­1

Monks, as the Bodhisattva sat down at the seat of awakening, the gods of the six classes within the desire realm decided to protect the Bodhisattva from obstacles. These gods therefore took position in the eastern direction. Likewise the southern, western, and northern directions were taken over by other classes of gods.

Monks, when the Bodhisattva sat down at the seat of awakening, he began to emit a light known as inspiring the bodhisattvas. The light shone in all the ten directions, illuminating all the boundless and immeasurable buddha realms‍—the realms that filled the entire field of phenomena.


21.
Chapter 21

Conquering Māra

21.­1

Monks, in order to venerate the Bodhisattva, the other bodhisattvas manifested many such displays at the seat of awakening. The Bodhisattva himself, however, caused all the displays that ornamented all the seats of awakening of the past, present, and future buddhas in all the buddha realms in the ten directions to become visible right there at the seat of awakening.

Monks, as the Bodhisattva now sat at the seat of awakening, he thought to himself, “Māra is the supreme lord who holds sway over the desire realm, the most powerful and evil demon. [F.147.b] [300] There is no way that I could attain unsurpassed and complete awakening without his knowledge. So I will now arouse that evil Māra. Once I have conquered him, all the gods in the desire realm will also be restrained. Moreover, there are some gods in Māra’s retinue who have previously created some basic goodness. When they witness my lion-like display, they will direct their minds toward unsurpassed and complete awakening.”


22.
Chapter 22

Perfect and Complete Awakening

22.­1

Monks, once the Bodhisattva had destroyed his demonic opponents, vanquished his enemies, triumphed in the face of battle, and raised high the parasols, standards, and banners of conquest, he settled into the first meditative concentration. That state is free from desires, free of factors connected with evil deeds and nonvirtues, accompanied by thought and analysis, and imbued with the joy and pleasure born of discernment.


23.
Chapter 23

Exaltation

23.­1

Then the gods from the pure realms circumambulated the Thus-Gone One, who sat at the seat of awakening. They showered him with a rain of divine sandalwood powder and praised him with these fitting verses: [358]

23.­2
“You are a light that has dawned upon this world!
Illuminating Lord of the World,
You have given eyes for abandoning afflictions
To this world gone blind!
23.­3
“You are victorious in battle!
Through merit you have fulfilled your aim!
Replete with virtuous qualities,
You will satisfy beings!

24.
Chapter 24

Trapuṣa and Bhallika

24.­1

Monks, while the Thus-Gone One was being praised by the gods after he had reached perfect and complete awakening, he stared at the king of trees without blinking and without getting out of his cross-legged position. Seven days passed in this way while he was at the foot of the Bodhi tree experiencing bliss from the sustenance of concentration and joy.

24.­2

Then, once the seven days had passed, the gods from the desire realm approached the Thus-Gone One, carrying tens of thousands of vases containing scented water. The gods from the form realm also approached the Thus-Gone One, carrying tens of thousands of vases containing scented water. When they arrived, they bathed the Bodhi tree and the Thus-Gone One with the scented water. Innumerable gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas anointed their own bodies with the scented water that had come into contact with the body of the Thus-Gone One. This engendered among them the intention set on unexcelled, perfect, and complete awakening. Even after the gods and the others had returned to their respective realms, they did not part from the scented water and desired no other scent. [370] Through the joy and the supreme joy that are born from respectfully taking to heart the Thus-Gone One, they became irreversible from unexcelled, perfect, and complete awakening.


24.­3

Monks, then a god named Samantakusuma, who had joined in that very audience, bowed down to the feet of the Thus-Gone One, and with palms joined said to him, “What, O Blessed One, is the name of the absorption in which the Thus-Gone One remained for seven days without moving from the cross-legged position?”

Monks, thus addressed, the Thus-Gone One answered the god, “Array of the food of joy, O divine son, is the name of the meditative absorption in which the Thus-Gone One remained for seven days without moving from the cross-legged position.” [F.177.b]

24.­4

Monks, the god Samantakusuma then praised the Thus-Gone One with these verses:

“Your feet are covered with wheels
And shine with the brilliance of stainless, thousand-petaled lotuses.
The crowns of gods brush your feet;
To your feet, replete with splendor, I bow down!”
24.­5
When he bowed to the feet of the Well-Gone One,
The god became delighted.
He said this, which was soothing to gods and humans,
And removed their doubt:
24.­6
“You give joy to the Śākya clan;
You bring an end to attachment, anger, and delusion.
You bring the culmination of all wishes;
Please dispel the doubts of gods and humans.
24.­7
“You have gained immeasurable omniscience,
A buddha with the ten powers.
So, Victorious One, why do you remain at the center of the earth
In the cross-legged pose for seven days?
24.­8
“What are you staring at for seven days,
With your eyes that are like blooming hundred-petaled lotuses
As you gaze, O Lion among Men,
With your unblinking and pristine eyes?
24.­9
“Is it your aspiration
That makes you remain cross-legged
For seven days at the king of trees?
Or is it common to all the lions of speech? [371]
24.­10
“With teeth so even and pure,
And with the supremely fragrant breath of one with the ten powers,
Please speak words of unadulterated truth,
And thus bring joy to gods and humans!”
24.­11
The Moon-Faced One replied:
“Listen, divine son, to what I say!
I will briefly offer
A response to these questions.
24.­12
“Just as a king does not leave the place
Where he was consecrated by his kinfolk
For a duration of seven days,
Since that is the duty of kings,
24.­13
“So also victorious ones, even with the ten powers,
When consecrated, their aspirations fulfilled,
Remain in the cross-legged position
At the center of the earth for seven days.
24.­14
“Just as a warrior stares
At vanquished enemy troops,
Buddhas too, at the seat of awakening,
Stare at the afflictions, now destroyed.
24.­15
“Attachment and anger, born from delusion,
Are like the foes of beings.
Like thieves with their stolen goods,
I have destroyed them here. [F.178.a]
24.­16
“Here I destroyed manifold forms of pride
And arrogance too, so that they exist no more.
I relinquished all defilements,
And the highest wisdom has dawned in me.
24.­17
“Here the ignorance that drives the thirst for existence
And induces inappropriate actions‍—
A network of roots including latent formations‍—
Was burned up by the intense fire of wisdom.
24.­18
“Here the belief in ‘I’ and ‘mine’
And its tangle of faults,
With roots that extend far, knotted tight with obscurations,
Has been severed by the blade of wisdom.
24.­19
“Here those enduring deceptions of mine
Have at long last ended in destruction.
The aggregates, along with the clinging to them,
I have discerned through my wisdom.
24.­20
“The dualistic delusions, erroneous fixations,
Which eventually land one in hell,
I have removed here
So that they are certain never to arise again. [372]
24.­21
“Here the forest of obscurations
Has been burned away by the fire of my roots of virtue.
I have utterly burned up
The fourfold misconception, too.
24.­22
“The harmful garland of thoughts
Strung on the thread of conceptions,
I have utterly reversed
With the rosaries of the branches of awakening.
24.­23
“The sixty-five travails,
The thirty impure delusions,
And the forty misdeeds
I eliminated here at the center of the earth.
24.­24
“The sixteen uncontrolled things,
The eighteen elements,
And the twenty-five pains
I eliminated while sitting at the center of the earth.
24.­25
“The twenty streams of passion
And the twenty-eight fears of beings
I utterly transcended
Through the force and commitment of my perseverance.
24.­26
“Likewise five hundred roars of buddhas
I perfectly comprehended here.
Phenomena, one hundred thousand strong,
I also perfectly comprehended.
24.­27
“Here all the ninety-eight latent formations,
Down to the bottom of their roots
And all their sprouting shoots,
Were burned up by the fire of my wisdom.
24.­28
“The reservoir of doubt and uncertainty,
Filled with the waters of views
From the river of craving‍—the fount of nonvirtue‍—
Is dried up by the sun of my wisdom.
24.­29
“When I rid myself of pretense and guile,
Here I cut down the forest of afflictions
That is teeming with deception, stinginess, hatred, and jealousy, [F.178.b]
And burned it up with the fire of my discipline.
24.­30
“Here, through the medicine of wisdom most sublime,
I purged myself of the root of conflict
That induces the nausea of the lower realms‍—
Namely, disparaging remarks made toward noble ones.
24.­31
“Here I reached the end of all crying,
Wailing, anguish, and lamentation,
Once I attained
The absorption and qualities born of wisdom. [373]
24.­32
“Here I triumphed over all the streams of tormenting anguish,
With their tributaries and bends
Of conceit and negligence,
Once I attained the absorption in harmony with truth.
24.­33
“Here I cut down with the ax of mindfulness
The entire dense jungle of afflictions,
Teeming with the trees of existence and overgrown with the roots of concepts,
And burned it up with the fire of my wisdom.
24.­34
“Just as Śakra did to the lord of the demigods,
Here I destroyed with the sword of wisdom
The deceptive one who, self-obsessed,
Was powerful enough to rule over the three realms.
24.­35
“Here at the center of the earth,
I cut through the entire snare of thirty-six courses of action
With the powerful sword of insight,
Then burned it up with the fire of wisdom.
24.­36
“Here with the plowshare of trenchant insight,
I uprooted all the root afflictions
Along with their latent formations,
Which yield suffering and anguish.
24.­37
“Here I cleansed the eye of wisdom,
Naturally pure in all beings;
With the great balm of insight,
I removed the thick cataract of delusion.
24.­38
“Here, with the sunlight of mindfulness and tranquility,
I dried up the ocean of existence,
An expanse of craving churned up
By the intoxicated crocodiles of the four physical elements.
24.­39
“Here I extinguished, with the cool water of liberation,
The great fire of lust,
With its billowing smoke of thought
Raging through the timber of objects.
24.­40
“Here, with the gusts of fierce determination,
I drove away and dispersed
The cloud of latent formations,
With its lightning of proclivities and its thunder of concepts.
24.­41
“Here I attained the absorption of pristine mindfulness
And struck down with a strong blow of the sword of knowledge
The enemies of conceptual mind and actions,
And the hostile way they reinforce existence.
24.­42
“Here, having acquired love, I vanquished
The armies of persistent demon hordes
With disfigured shapes, bearing the highest crests
On chariots mighty with elephants and horses. [F.179.a] [374]
24.­43
“Here I fastened down
The horse of the six sense fields,
Engorged with the five sense objects and ever careless with intoxication,
Once I attained the absorption of repulsiveness.
24.­44
“Here I reached the end
Of infatuation and aggression,
The travails of conflicts and disputes,
Once I attained the absorption of wishlessness.
24.­45
“Here I exhausted all conceits,
Thoughts, and concepts,
Rooted inside of me and out,
Once I attained the absorption of emptiness.
24.­46
“Here I relinquished, without exception,
All the pleasures of gods and humans,
Up to the peak of existence,
Once I attained the absorption of signlessness.
24.­47
“Here, once I attained the threefold liberation,
I completely released
All the fetters of existence
Through the power of my knowledge.
24.­48
“Here, through witnessing causality,
I vanquished the three causal conceptions:
Conceptions of permanence and impermanence,
Self and lack of self, pleasure and pain.
24.­49
“Here, at the trunk of the king of trees,
I severed with the blow of impermanence
The unfoldings of different karmas,
All rooted in the six sense fields.
24.­50
“Here, with the sun of wisdom,
I dispelled the fog of delusion, debased with impurities,
Thick with views of arrogance and anger,
Thus illuminating what was darkened for so long.
24.­51
“Here, with the boat of tenacity,
I crossed the great ocean of cyclic existence
With its crocodiles of passion and desire,
Its waves of craving, and its grasping at wrong views.
24.­52
“Here I awakened to the realization
That scorches desire, anger, delusion,
And mental concepts,
Like grasshoppers fallen into a forest fire.
24.­53
“Oppressed for so long‍—
For billions of countless eons‍—
On the road of cyclic existence,
Here I am revived, my torment now quelled. [375]
24.­54
“Here I have realized the nectar,
Undiscovered by any other exponent,
Which brings an end to old age, death, anguish, and pain
For the benefit of the world.
24.­55
“Here I have reached the city of fearlessness,
Where suffering born of craving by means of sensory experience,
And suffering based on the aggregates,
Will arise no more. [F.179.b]
24.­56
“Here I have realized
The great enemies within, in all their multitudes.
Having bound and burned them up,
I have ensured that they can no longer appear.
24.­57
“Here I have realized the nectar,
For the sake of which
I gave up my own flesh, my eyes, and many precious jewels
For billions of eons.
24.­58
“Here I understood what was realized
By innumerable victorious ones in the past,
About which sweet and pleasing words
Are exclaimed throughout the world.
24.­59
“Here I realized
The dependently arisen world to be empty,
Reoccurring in each moment of cognition
Like a mirage, or a city of gandharvas.
24.­60
“Here I have purified the eye most sublime
By which I see all worlds,
Like fruit placed
In the palm of the hand.
24.­61
“Here I recollected my former lives.
I attained the threefold knowledge,
Then remembered immeasurable myriad eons,
As if waking from sleep.
24.­62
“What sets the errant gods and humans aflame
Are their misconceptions.
Yet here I drank the elixir of nectar,
Truly free of error.
24.­63
“Here, after triumphing through the power of love,
I drank the elixir of nectar,
For the sake of which
Those with the ten powers had cultivated love for all beings.
24.­64
“Here, having triumphed through the power of compassion,
I drank the elixir of nectar,
For the sake of which
Those with the ten powers cultivated compassion for all beings. [376]
24.­65
“Here, having triumphed through the power of joy,
I drank the elixir of nectar,
For the sake of which
Those with the ten powers cultivated joy for all beings.
24.­66
“Here, having triumphed through the power of impartiality,
I drank the elixir of nectar,
For the sake of which
Those with the ten powers cultivated impartiality for myriad eons.
24.­67
“Here I drank the elixir of nectar
That has been drunk by those with the ten powers,
The victorious lions of yore,
More numerous than the sand in the river Ganges.
24.­68
“The words that I said
Before Māra and his army were:
‘I will not get out of the cross-legged position
Until I bring an end to old age and death.’ [F.180.a]
24.­69
“I destroyed ignorance
With blazing, vajra-hard wisdom,
And attained the state of the ten powers.
That is why I now abandon the cross-legged posture.
24.­70
“I attained the level of a worthy one,
Exhausted all of my defilements,
And destroyed the demon horde.
That is why I now get out of the cross-legged posture.
24.­71
“Here I rent asunder
The closed doors of the five obstructions
And cut through the vines of craving.
Now I get out of the cross-legged posture.”
24.­72
Then this moon among men
Rose slowly from his seat,
Accepted the ceremonial anointment,
And took his seat on a lion throne.
24.­73
The assemblies of gods, using jewel pitchers
Filled with differently scented waters,
Washed the friend of the world,
Who reached the culmination of qualities and the ten powers.
24.­74
Billions of gods,
Along with myriad goddesses,
Performed an immeasurable worship service,
With thousands of musical instruments all around.
24.­75
Divine sons, it is thus
Reasonable, logical, and well grounded
Why victorious ones do not leave their cross-legged position
At the center of the earth for seven days. [377]
24.­76

Monks, the perfect and completely awakened Thus-Gone One thus sat for the first seven days on that very seat, thinking, “Here I have reached unexcelled, perfect, and complete awakening. Here I have brought an end to the sufferings of beginningless birth, old age, and death.” During the second week, the Thus-Gone One wandered far and wide throughout the entire trichiliocosm. During the third week, the Thus-Gone One gazed at the seat of awakening without blinking and thought, “Here I awakened to unsurpassable, perfect and complete buddhahood, bringing an end to the sufferings of beginningless birth, old age, and death.” Then, during the fourth week, the Thus-Gone One took a walk, but not as far, this time traveling from the eastern ocean to the western ocean. [F.180.b] [B16]

24.­77

Then Māra, the evil one, approached the Thus-Gone One and said, “Since the time has now come for the Blessed One to pass into parinirvāṇa, may the Blessed One pass into parinirvāṇa! May the Well-Gone One pass into parinirvāṇa!”

Monks, to these words of Māra the evil one, the Thus-Gone One replied, “Evil one, I will not pass into parinirvāṇa until my elder monks have become restrained, lucid, proficient, courageous, and learned; until they have embarked on the Dharma in an authentic way and become masters themselves; and until they can overcome opponents in concordance with the Dharma and teach the Dharma in conjunction with miracles. Evil one, I will not pass away into parinirvāṇa until the tradition of the Buddha, his teaching, and his community are well established in the world; and until infinite bodhisattvas are prophesied to reach unexcelled, perfect, and complete awakening. Evil one, I will not pass away until all four of my assemblies become restrained, lucid, proficient, and courageous, and can teach the Dharma in conjunction with miracles.” [378]

24.­78

As soon as Māra, the evil one, had heard these words, he stepped aside and stood there anguished and depressed. Dejected, with his head hung low, he wrote on the ground with a stick, “He has gone beyond my range!”

24.­79

Then three of Māra’s daughters‍—Rati, Arati, and Tṛṣṇā‍—spoke this verse to Māra, the evil one:

“Father, why are you unhappy? [F.181.a]
Tell us who this man is!
We will bind him with the lasso of desire
And lead him like an elephant.
24.­80
“Leading him, we will promptly
Bring him under your control.
So cast off your bad mood!
You are going to be elated.”
24.­81

But Māra, the evil one, replied:

“The Well-Gone One is the worthy one of the world;
He will never fall under the power of desire.
He has gone beyond my range;
This is why I grieve so strongly!”
24.­82

Even though the girls had already experienced the deeds of the Bodhisattva and the power of the Thus-Gone One, out of their fickleness they did not listen to their father’s words. They transformed into girls in the prime of youth, who had just reached maturity and, in order to bewilder the Thus-Gone One, they went before him, summoning all their womanly guiles. However, as the Thus-Gone One paid them no heed, they were transformed into decrepit old ladies. The girls then went before their father and said:

24.­83
“It is indeed true what you said, father:
‘He is not swayed by desire;
He has gone beyond my range.
This is why I grieve so strongly!’
24.­84
“The form that we manifested to destroy Gautama
Would have broken his heart,
Had he only seen it.
Father, please do away with these decrepit bodies of ours.” [379]
24.­85

Māra, the evil one, told them:

“I am not aware of anyone in the animate or inanimate world
Who can change what has been done by the Buddha’s power.
Go promptly and confess to the Sage the offense that you committed;
He will then return your bodies to their previous form as you wish.”
24.­86

So the daughters went and asked the Thus-Gone One for forgiveness, saying: “Well-Gone One, please forgive our offense! Blessed One, forgive the offense that we childish, stupid, uncultivated, unskilled, ignorant women committed with the wish to insult the Blessed One!”16 [F.181.b]

24.­87

The Thus-Gone One spoke to them with these verses:

“You want to scrape through a mountain with your fingernails,
Chew through iron with your teeth,
Penetrate a mountain with your head,
And measure an unfathomable depth.
Thus do I forgive the offense
That you girls have committed.
24.­88

“Why is that? Because it is an advancement in the training of the noble Dharma to understand a fault to be a fault, to confess it, and to vow to abstain from it henceforth.”


24.­89

Monks, during the fifth week, the Thus-Gone One dwelt in the domain of the nāga king Mucilinda. Since the weather that week was intemperate, the nāga king Mucilinda, worried that the Blessed One’s body would be harmed by the cold and the wind, came out of his abode, coiled his body around that of the Thus-Gone One seven times, and shielded him with his hoods. From the east as well, several more nāga kings arrived. Worried that the cold and wind would harm the Blessed One’s body, they too coiled their bodies seven times around the body of the Thus-Gone One and shielded him with their hoods. Just like the nāga kings from the east, nāga kings from the south, west, and north [380] also came, worried that the cold and wind might harm the Thus-Gone One’s body. They too coiled their bodies around the Thus-Gone One’s body seven times and shielded him with their hoods. That pile of nāga kings loomed at a height like that of Meru, king of mountains. Those nāga kings had never before known such bliss as during these seven days and seven nights, because of being close to the Thus-Gone One’s body.

24.­90

When seven days had passed, the nāga kings understood that the bad weather had let up, and so they unfurled their bodies from the Thus-Gone One’s body. They then bowed their heads at the feet of the Thus-Gone One, circumambulated him three times, and returned to their respective homes. The nāga king Mucilinda also bowed his head to the feet of the Thus-Gone One, circumambulated him three times, and then set out for his domain. [F.182.a]


24.­91

During the sixth week, the Thus-Gone One proceeded from the nāga king Mucilinda’s domain to a banyan tree of a goat herder. On the way, on the bank of the Nairañjanā River between the nāga king Mucilinda’s domain and the goat herder’s banyan tree, the Thus-Gone One was spotted by some carakas, parivrājakas, vṛddhaśrāvakas, gautamas, nirgranthas, ājīvikas, and others as well. They asked him, “Blessed One, did Gautama fare happily during the unseasonable seven-day storm?”

24.­92

Monks, at that time the Thus-Gone One spoke these meaningful words:

“Happy is the solitude of the contented one
Who has heard the Dharma and can see.
Happy is the abstention from injury, in this world,
Of the one restrained toward living beings.
24.­93
“Happy is the freedom from desire
That transcends evil.
Happy is the subjugation of selfishness and pride.
These are indeed the supreme forms of happiness!”
24.­94

Monks, seeing the world ablaze with birth, old age, sickness, death, anguish, lamentation, suffering, discontent, and strife, the Thus-Gone One next uttered this meaningful verse: [381]

“This world is tormented
By sounds, sensations, tastes, forms, and smells.
Even while frightened of existence,
Due to craving after existence, beings continue to pursue existence.”

24.­95

During the seventh week, the Thus-Gone One sat at the trunk of a bodhi tree. During that time, two learned and clever merchant brothers from the north, Trapuṣa and Bhallika, were traveling back from the south, after having gained much profit, with a caravan of five hundred fully loaded carts carrying many kinds of merchandise.

They had two bullocks called Sujāta and Kīrti. These two bulls had no fear of being waylaid, and thus they could be employed where no other bullocks would pass. Wherever there was a threat, they would stand as though fastened to stakes. [F.182.b] They could not be goaded by a whip, but only by handfuls of lotus flowers, or garlands of jasmine flowers.

When this caravan of merchants approached the Bodhi tree, a goddess who lived in a forest of milk trees enchanted all the carriages, thus rendering them motionless. All the parts of the carriages, such as the harnesses and the rest, tore and split, and the wheels of the carriages sunk into the ground up to their axles. Even with everyone making great effort, the carts would move no farther.

24.­96

Shocked and frightened, the members of the caravan thought, “Why have the carriages stopped here on this plain? What has happened?”

They brought out the two bullocks Sujāta and Kīrti, but they also would move no farther, even though they were goaded with bunches of lotuses and garlands of jasmine. So the merchants thought, “Since even these two animals will not move, there certainly must be some threat up ahead.”

Thus they dispatched scouts on horseback. When the scouts returned, they reported, “There is no threat whatsoever.”

The goddess then revealed her form and consoled the members of the caravan, saying, “Do not fear!” [382]

24.­97

Now the two bullocks could lead the carts to where the Thus-Gone One was. When they arrived, they saw the Thus-Gone One blazing like the god of fire, well adorned with the thirty-two marks of a great being, shining with splendor, like the sun just after dawn.

Seeing him, the merchants were amazed and thought, “Is this Brahmā who has come here? Or is it Śakra, lord of the gods? Or is it Vaiśravaṇa, or perhaps the sun or the moon? Or is it some mountain god, or some river god?”

The Thus-Gone One then revealed his saffron robes, and so the merchants said, “This person in saffron-colored robes is a renunciant, so he is no threat to us.” They had in fact developed devotion to him, and so they said among themselves, [F.183.a] “It must be mealtime for this renunciant. What morsels do we have?”

A few members of the caravan said, “There is honey, gruel, and stripped sugar cane.”

24.­98

So, carrying the honey, gruel, and stripped sugar cane, they went to where the Thus-Gone One was seated, bowed down their heads to his feet, circumambulated him three times, and stood to one side. Then they requested the Thus-Gone One, “Please regard us with compassion and accept these alms!”

Monks, the Thus-Gone One then wondered, “It would not be appropriate for me to take these alms with my hands. What vessel did the previous perfect and complete awakened ones use to accept alms?” Right then the answer dawned on him.

Monks, knowing that it was time for the Thus-Gone One to eat, at that very moment the Four Great Kings appeared from the four directions carrying four golden alms bowls. They offered them to the Thus-Gone One, saying to him, “Please regard us with compassion and accept these four golden alms bowls!”

Thinking, however, that those bowls were not appropriate for a monk, the Thus-Gone One did not accept them. [383] So the four kings came back with four alms bowls made of silver, four made of beryl, four made of quartz, four made of coral, four made of emerald, and four made of every gem. They offered them to the Thus-Gone One, but he declined, thinking that these were all inappropriate for a monk.

24.­99

Monks, the Thus-Gone One then wondered what kind of alms bowls the previous thus-gone ones had used to accept alms. He understood that it was alms bowls made of stone, and so that thought dawned in the Thus-Gone One’s mind.

Then the great king Vaiśravaṇa said to the three other great kings, [F.183.b]“Friends, when the gods of the blue class gave us four stone alms bowls, we thought that they were for our use. But a god of the blue realm called Vairocana told us the following:

24.­100
“ ‘Listen, these alms bowls are not to be used.
Preserve them! They will become honored as sacred objects.
A victorious one called Śākyamuni will appear;
Offer these alms bowls to him!’
24.­101
“Friends, the time has now come
To offer a vessel to Śākyamuni.
Paying homage with the melodious sound of song and cymbals,
We will offer the begging bowls.
24.­102
“He is a vessel made of Dharma and is indestructible,
While these vessels, made of stone, are destructible.
He will be unable to accept another bowl;
Let’s go so that he can accept them!”
24.­103

Then the four kings, together with their kinfolk and retainers, went to the Thus-Gone One holding those alms bowls in their hands and carrying flowers, incense, perfumes, garlands, and unguents, playing cymbals and gongs, and singing songs. Having paid homage to the Thus-Gone One, they filled the alms bowls with divine flowers and offered them to the Thus-Gone One. [384]

Monks, the Thus-Gone One then thought, “These four devoted great kings are giving me four stone alms bowls. But four are too many for me. Yet if I were to accept only one, the other three would be upset. So I will take all four alms bowls and transform them into one.”

24.­104

Monks, the Thus-Gone One then extended his right hand and spoke to the great king Vaiśravaṇa in verse:

“Offer an alms bowl to the Well-Gone One!
You will become a vessel of the Supreme Vehicle.
By offering an alms bowl to the likes of me,
You will never be bereft of mindfulness and intelligence.”
24.­105

Monks, the Thus-Gone One [F.184.a] then accepted the alms bowl from the great king Vaiśravaṇa, regarding him with compassion. Having thus accepted it, he then spoke in verse to the great king Dhṛtarāṣṭra:

“Whoever gives an alms bowl to the Thus-Gone One
Will never be bereft of mindfulness and insight,
And will spend his time happily at ease
Until awakening to the state of cool repose.”
24.­106

Monks, the Thus-Gone One then accepted the begging bowl from the great king Dhṛtarāṣṭra, regarding him with compassion. Having accepted it, he spoke in verse to the great king Virūḍhaka:

“Give a pristine begging bowl
To the Thus-Gone One, pure in mind,
And you will swiftly become pure in mind,
Worthy of veneration in the world.”
24.­107

Monks, the Thus-Gone One then accepted the alms bowl from the great king Virūḍhaka, regarding him with compassion. Having accepted it, he spoke to the great king Virūpākṣa in verse: [385]

“Give, with faultless intention and devotion,
A faultless vessel to the Thus-Gone One,
Who is faultless in discipline and conduct,
And your merit of generosity will be faultless.”
24.­108

Monks, the Thus-Gone One then accepted the alms bowl from the great king Virūpākṣa, regarding him with compassion. When he had accepted it, he transformed all four alms bowls into one through the power of his wish, and then said this meaningful verse:

“Since, in a previous existence, I offered alms bowls,
Filling them with fruit and making them lovely,
The four miraculous gods are now giving me
These four well-formed alms bowls.”
24.­109

On this topic, it is said:

This wise one, with insight into ultimate reality,
Gazed at the supreme tree of awakening for seven nights.
The earth trembled in six ways,
And then this lion among men rose, with the movements of a lion.
24.­110
Like the lord of elephants, he slowly walked about, [F.184.b]
And eventually reached the trunk of the tree of liberation.
Like Mount Meru, the Sage sat there unshakable,
Absorbed in concentration and meditation.
24.­111
At that time the two brothers Trapuṣa and Bhallika,
With their caravan of merchants
And carriages filled with riches,
Reached a grove of sāl trees in full bloom.
24.­112
Instantly, through the Great Sage’s radiance,
The wheels sunk into the earth up to their axles.
Seeing such a situation,
The merchant caravan was terrified.
24.­113
Carrying swords, arrows, and spears,
They inquired who was dwelling in the forest like a deer.
They saw the Victorious One, who was like the sun in a cloudless sky
And whose face was like an autumn moon.
24.­114
Without hostility or pride,
They bowed down, wondering who he was.
A deity said from the sky,
“He is a buddha acting for the welfare of the world.
24.­115
“For seven days and nights,
This embodiment of compassion has not consumed food or drink.
If you want to assuage your own afflictions,
Feed this cultivated body and mind!” [386]
24.­116
When they heard that sweet speech,
They bowed down to the Victorious One and circumambulated him.
Pleased, they decided with their companions
To feed the Victorious One.
24.­117

Monks, at that time the herd of cows belonging to the merchants Trapuṣa and Bhallika was grazing at a neighboring village. There the cows were milked and yielded clarified butter, which the herdsmen brought to the two merchants, Trapuṣa and Bhallika, saying, “O my lords, please advise us! When we milked all your cows, they yielded clarified butter. Is this auspicious or not?”

Some priests, who were gluttonous by nature, said, “It is inauspicious, so a grand offering of this butter should be made to the priests.” [F.185.a]

Monks, at that time, however, a priest named Śikhaṇḍī spoke. He had been a kinsman of the merchants Trapuṣa and Bhallika in a previous life. He had been reborn in the Brahma realm, and now manifested among them in the form of a young brahmin. He spoke the following verses to the merchants:

24.­118
“In the past you made the aspiration:
‘When the Thus-Gone One reaches awakening,
May he partake of our food
And turn the wheel of Dharma!’
24.­119
“This aspiration has now been fulfilled.
The Thus-Gone One who reached awakening
Should be offered this food.
Once he has eaten, he will turn the wheel of Dharma.
24.­120
“That your cows yielded clarified butter
Is very auspicious, and occurred under an auspicious constellation.
This is due to the meritorious actions
Of this great sage.”
24.­121
Once Śikhaṇḍī had inspired the merchants,
He returned to his own abode.
Trapuṣa and the others
Were all elated.
24.­122
They combined without exception
All the milk of one thousand cows, [387]
Collected the cream from the top,
And respectfully prepared a meal.
24.­123
They cleaned, polished, and sanitized
A jewel bowl called Moon,
Which cost one hundred thousand coins for just one ounce,
Then filled it to the brim with food.
24.­124
Carrying honey and the jewel bowl,
They approached the trunk of the tree of liberation and said to the teacher,
“Venerable One, please accept and receive us!
We beg that you eat this well-prepared meal!”
24.­125
Out of compassion for the two brothers,
And because he was aware of their previous intent to set out toward awakening,
The Teacher accepted and ate the food.
Once he had eaten, he tossed the bowl far into the sky.
24.­126
A divine king called Subrahman
Retrieved the supreme jewel bowl,
And is still now performing worship with it
In the Brahma realm, together with his companions.
24.­127

On that occasion, the Thus-Gone One delighted the merchants Trapuṣa and Bhallika tremendously with these verses:

“May divine auspiciousness, which accomplishes aims
And brings good fortune throughout the ten directions,
Fulfill all your aims!
May everything promptly be favorable! [F.185.b]
24.­128
“Like a garland around your neck,
May there be glory at your right hand,
May there be glory at your left hand,
And may there be glory surrounding you!
24.­129
“May the merchants who pursue wealth
And travel throughout the ten directions
Attain great profit,
And may that bring them happiness!
24.­130
“Should you, for some reason,
Need to travel east,
May the constellations in that direction
Protect you!
24.­131
“Kṛttikā and Rohiṇī,
Mṛgaśirā, Ardra, and Punarvasu,
Puṣya, and Aśleṣā‍—
These are the constellations in the east. [388]
24.­132
“May these seven constellations,
Renowned world protectors,
The gods that dwell in the east,
Fully protect you!
24.­133
“Their lord and king
Is known as Dhṛtarāṣṭra.
May this lord of all gandharvas,
Together with the sun, protect you!
24.­134
“May his many sons, wise and mighty,
All ninety-one of whom are called Indra,
Especially protect you
With health and well-being!
24.­135
“In one area in the east,
There are eight goddesses:
Jayantī and Vijayantī,
Siddhārthā and Aparājitā,
24.­136
“Nandottarā and Nandisenā,
Nandinī and Nandavardhanī.
May they especially protect you
With health and well-being!
24.­137
“In a quarter in the east there is a memorial called Cāpāla,
Inhabited and known by victorious ones, protector worthy ones.
May they especially protect you
With health and well-being!
24.­138
“May the quarters be safe for you!
May you not incur evil!
May you be protected by all deities,
And may you return with great profit!
24.­139
“Should you, for some reason,
Have to travel to the south,
May the constellations in that direction
Protect you!
24.­140
“Maghā and also
The two Phālgunī, Hasta,
And Citrā, the fifth. [F.186.a]
Along with Svātiś and Viśākhā, are in the south.
24.­141
“Those seven constellations,
Renowned world protectors,
Dwell in the southern quarter.
May they protect you! [389]
24.­142
“Their lord and king
Is called Virūḍhaka.
May that lord of all kumbhāṇḍas,
Together with the lord of death, protect you!
24.­143
“May his many sons, wise and mighty,
All ninety-one of whom are called Indra,
Especially protect you
With health and well-being!
24.­144
“In one section of the south,
There are eight goddesses:
Śriyāmatī and Yaśamatī,
Yaśaprāptā and Yaśodharā,
24.­145
“Suutthitā and Suprathamā,
Suprabuddhā and Sukhavyūhā.
May they protect you
With health and well-being!
24.­146
“In a section of the south is a Padma memorial,
Continually shining with brilliance, always illuminating all.
May it too especially protect you
With health and well-being!
24.­147
“May the quarters be safe for you!
May you not incur evil!
May all deities protect you,
And may you return with great profit!
24.­148
“Should you, for some reason,
Need to travel west,
May the constellations that dwell in that direction
Protect you!
24.­149
“Anurādhā and Jeṣṭhā,
Mūlā and Dṛḍhavīryatā,
Āṣādhas and Abhijit,
And Śravaṇa‍—these are the seven.
24.­150
“These seven constellations,
Renowned world protectors,
Dwell in the west.
May they always protect you!
24.­151
“Their lord and king
Is known as Virūpākṣa.
May that lord of all nāgas,
Together with Varūṇa, protect you! [390]
24.­152
“May his many sons, wise and mighty, [F.186.b]
All ninety-one of whom are called Indra,
Especially protect you
With health and well-being!
24.­153
“In a section of the west,
There are eight goddesses:
Alambuśā and Miśrakeśī,
Puṇḍarīkā and Āruṇā,
24.­154
“Ekādaśā, Navanāmikā,
Śītā, and Kṛṣṇā Draupadī.
May they especially protect you
With health and well-being!
24.­155
“In a section of the west, there is a mountain called Aṣṭaṃga;
The sun and the moon also reside there.
May that mountain give you wealth
And protect you with health and well-being!
24.­156
“May the quarters be safe for you!
May you not incur evil!
May you be protected by all deities,
And may you return wealthy!
24.­157
“If for some reason
You should travel to the north,
May the constellations in that direction
Protect you!
24.­158
“There are seven:
Dhaniṣṭhā, Śatabhiṣā,
The pair of Pūrva Aparā and Uttara Aparā,
Revatī and Aśvinī and Bharaṇī.
24.­159
“Those seven constellations,
Renowned worldly protectors,
Reside in the north.
May they always protect you!
24.­160
“Their lord and king
Is Kubera, borne by men.
May this lord of all yakṣas,
Together with Maṇibhadra, protect you!
24.­161
“May his many sons, wise and mighty,
All ninety-one of whom are called Indra, [391]
Especially protect you
With health and well-being!
24.­162
“In a section of the north,
There are eight goddesses:
Ilādevī and Surādevī,
Pṛthvī and Padmāvatī,
24.­163
“Mahārājā, Āśā,
Śraddhā, and modest Śirī.
May they especially protect you
With health and well-being!
24.­164
“In a section of the north is Mount Gandhamādana. [F.187.a]
It is the abode of all yakṣas and bhūtas,
Has many peaks, and is pleasant to behold.
May it too protect you with health and well-being!
24.­165
“May the quarters be safe for you!
May you not incur evil!
May all deities protect you,
And may you return wealthy!
24.­166
“The twenty-eight constellations,
Seven dwelling in each of the four directions,
The thirty-two goddesses,
Eight dwelling in each of the four directions,
24.­167
“The eight renunciates, the eight priests,
The eight towns throughout the lands,
And the eight gods, together with their Śakras,
May they all protect you!
24.­168
“May you have good fortune going!
May you have good fortune returning!
May you have the good fortune of beholding your kinfolk!
May you have the good fortune of being beheld by your kinfolk!
24.­169
“Lovingly cared for by numerous yakṣas with their Śakras
And by the worthy ones,
May you travel happily everywhere
And obtain the auspicious nectar.
24.­170
“Always lovingly protected by Brahmā and Vāsava,
And by those free of outflows whose minds are liberated,
And also by the nāgas and yakṣas,
May your lives be preserved for one hundred autumns!”
24.­171
The Peerless Guide, Lord of the World,
Then lauded their offerings as fortuitous, saying,
“Through this virtuous deed,
You will become victorious ones known as Madhusaṃbhava!”
24.­172
This was the first prophecy made [392]
By the Victorious One, the Guide of the World.
The infinitely many bodhisattvas that were prophesied later
Cannot possibly turn back from awakening.
24.­173
When they heard the Victorious One’s prophecy,
The two brothers were elated and supremely pleased.
Together with their companions,
They went for refuge in the Buddha and the Dharma.
24.­174

This concludes the twenty-fourth chapter, on Trapuṣa and Bhallika.


25.
Chapter 25

Exhortation

25.­1

Monks, while the Thus-Gone One was seated at the foot of the Bodhi tree, in the privacy of solitude after he had first attained perfect and complete awakening, he had the following thought about the conventions of the world: [F.187.b]

25.­2

“Alas! This truth that I realized and awakened to is profound, peaceful, tranquil, calm, complete, hard to see, hard to comprehend, and impossible to conceptualize since it is inaccessible to the intellect. Only wise noble ones and adepts can understand it. It is the complete and definitive apprehension of the abandonment of all aggregates, the end of all sensations, the absolute truth, and freedom from a foundation. It is a state of complete peace, free of clinging, free of grasping, unobserved, undemonstrable, uncompounded, beyond the six sense fields, inconceivable, unimaginable, and ineffable. It is indescribable, inexpressible, and incapable of being illustrated. It is unobstructed, beyond all references, a state of interruption through the path of tranquility, and imperceptible like emptiness. It is the exhaustion of craving and it is cessation free of desire. It is nirvāṇa. If I were to teach this truth to others, they would not understand it. Teaching the truth would tire me out and be wrongly contested, and it would be futile. Thus I will remain silent and keep this truth in my heart.”


26.
Chapter 26

Turning the Wheel of Dharma

26.­1

Monks, at that point the Thus-Gone One had accomplished everything he had to do. [F.193.a] With nothing more to achieve, all his fetters had been cut. All negative emotions had been cleared away, along with his mental stains. He had conquered Māra and all hostile forces, and [403] now he joined the Dharma-way of all awakened ones. He had become omniscient and perceived everything. He possessed the ten powers and had discovered the fourfold fearlessness. All the eighteen unique qualities of a buddha had unfolded within him. Equipped with the fivefold vision, he surveyed the entire world with the unobscured eye of an awakened one and began to reflect:


27.
Chapter 27

Epilogue

27.­1

The gods, who had requested this Dharma teaching from the Thus-Gone One, were now gathered for the turning of the wheel of Dharma. In total there were more than 18,000 divine beings from the Pure Realms, led by such beings as Maheśvara, Nanda, Sunanda, Candana, Mahita, Śānta, Praśānta, and Vinīteśvara. At that point the Thus-Gone One addressed the divine beings, headed by Maheśvara, who had come from the pure realms, in the following way: [F.213.b]


c.

Colophon

Colophon to the Sanskrit Edition

c.­1
The Thus-Gone One explained the causes
Of those dharmas that have a cause
And also their cessation.
This is the teaching of the Great Ascetic.
May there be good goodness! May there be goodness in every way!

Colophon to the Tibetan Translation

c.­2

This was taught and translated by the Indian preceptors Jinamitra, Dānaśīla, and Munivarman, and the translator-editor Bandé Yeshé Dé, who proofed and finalized the translation.


n.

Notes

n.­1
See Miller (forthcoming).
n.­2
We are grateful to Jonathan Silk (Silk 2022, p. 273, n. 15) for pointing out a number of significant errors and omissions in an earlier version of this paragraph.
n.­3
Hokazono 1994, 2019a, 2019b.
n.­4
At the time this translation was made, the edition of Hokazono (Hokazono 1994, 2019a, 2019b) mentioned above was unavailable to us. Since it appears to be a considerable improvement on Lefman’s (as pointed out by Silk 2022, pp. 273, 281–2), we expect to benefit from a close reading of it in a planned future update of this translation. Silk’s appendix (Silk 2022, pp. 288–296) correlating our milestone numbers to both Hokazono’s and Lefmann’s editions will no doubt prove a helpful resource in that task.
n.­5
The Sanskrit here has Kauṇḍinya, who (with his title Ajñāta-) has already been mentioned. However, Negi cites this and one another instance to suggest the possibility that the Tibetan gsus po che is sometimes used to refer to Kauṇḍinya.
n.­6
The four rivers is a technical term for the streams (ogha) that are identical to the four “outflows” (āśrava), namely, sensual desires, desire for cyclic existence, wrong views, and ignorance.
n.­7
We are grateful to Jonathan Silk (Silk 2022 p. 276 n19) for pointing out that these two stanzas are indeed verses, not prose as an earlier version of this translation had formatted them.
n.­8
The translation is based on the Sanskrit.
n.­16
We are grateful to Jonathan Silk (Silk 2022 p. 277 n19) for pointing out that this paragraph is in prose, not lines of verse as an earlier version of this translation had formatted it.

b.

Bibliography

Source Texts

’phags pa rgya cher rol pa zhes bya ba theg pa chen po’i mdo (Ārya­lalita­vistara­nāma­mahā­yān­asūtra). Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1b–216b.

’phags pa rgya cher rol pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol 46, pp. 3–434.

Foucaux, Phillipe Édouard. Rgya Tch’er Rol Pa ou Développement des Jeux, Contenant l’Histoire du Bouddha Çakya-mouni. Première Partie‍—Texte Tibétain. Paris: Imprimerie Royale, 1847.

Hokazono, Kōichi (1994). Raritavisutara no Kenkyu. Volume 1 [study of Lalitavistara, chs. 1–14]. Tokyo: Daitō Shuppansha, 1994.

Hokazono, Kōichi (2019a). Raritavisutara no Kenkyu. Volume 2 [study of Lalitavistara, chs. 15–21]. Tokyo: Daitō Shuppansha, 2019.

Hokazono, Kōichi (2019b). Raritavisutara no Kenkyu. Volume 3 [study of Lalitavistara, chs. 22–27]. Tokyo: Daitō Shuppansha, 2019.

Lefmann, Salomon. Lalita Vistara. Halle: Verlag der Buchhandlung des Waisenhauses, 1882.

Mitra, R. L. (1853–1877). The Lalita Vistara or Memoirs of the Early Life of S’a’kya Siñha. Bibliotheca Indica: A Collection of Oriental Works, Old Series, nos. 51, 73, 143, 144, 145, 237. Calcutta: Asiatic Society of Bengal, 1853–1877.

Secondary Sources

Bays, Gwendolyn. The Voice of the Buddha, The Beauty of Compassion: The Lalitavistara Sutra. Tibetan Translation Series, vol. 2. Berkeley, CA: Dharma Publishing, 1983.

Foucaux, Phillipe Édouard (1848). Rgya Tch’er Rol Pa ou Développement des Jeux, Contenant l’Histoire du Bouddha Çakya-mouni: Traduit sur la version Tibétaine du Bkahhgyour, et revu sur l’original Sanscrit (Lalitavistara). Paris: Imprimerie Nationale, 1848.

Foucaux, Phillipe Édouard (1870). Étude sur le Lalita Vistara pour une édition critique du texte sanskrit, précédée d’ un coup d’oeil sur la publication des livres bouddhiques en Europe et dans l’Inde. Paris: Maisonneuve, 1870.

Foucaux, Phillipe Édouard (1884). Le Lalitavistara, Développement des Jeux: l’histoire traditionnelle de la vie du Bouddha Çakyamuni. Première partie. Annales du Musée Guimet, vol. 6 Paris: Ernest Leroux, 1884.

Foucaux, Phillipe Édouard (1892). Le Lalitavistara, Développement des Jeux: l’histoire traditionnelle de la vie du Bouddha Çakyamuni. Seconde partie: notes, variantes, et index. Annales du Musée Guimet, vol. 19. Paris: Ernest Leroux, 1892.

Lefmann, Salomon (1874). Lalitavistara: Erzählung von dem Leben und der Lehre des Çâkya Simha. Berlin: Dümmler, 1874.

Lenz, Robert. “Analyse du Lalita-Vistara-Pourana, l’un des principaux ouvrages sacrés des Bouddhistes de l’Asie centrale, contenant la vie de leur prophète, et écrit en Sanscrit.” Bulletin Scientifique publié par l’Académie impériale des Sciences de Saint-Pétersbourg I.7: 49–51; I.8: 57–63; I.9: 71–72; I.10: 75–78; I.11: 87–88; I.12: 92–96; I.13: 97–99. St. Petersburg: Académie impériale des sciences, 1836.

Miller, Robert. The Chapter on Schisms in the Saṅgha (Saṅgha­bheda­vastu, Toh 1-17). 84000: Translating the Words of the Buddha, forthcoming.

Mitra, R. L. (1881–1886). The Lalita Vistara or Memoirs of the Early Life of S’a’kya Siñha, Translated from the Original Sanskrit. Bibliotheca Indica: A Collection of Oriental Works, New Series, nos. 455, 473, 575. Calcutta: Asiatic Society of Bengal, 1881–1886. Republished, Delhi: Sri Satguru Publications, 1998.

Silk, Jonathan A. “Serious Play: Recent Scholarship on the Lalitavistara.” Indo-Iranian Journal 65: 267–301. Leiden: Brill, 2022.

Vaidya, P. L. Lalitavistara. Buddhist Sanskrit Texts, vol. 1. Darbhanga: The Mithila Institute, 1958.

Winternitz, Maurice (1927). “The Lalita-Vistara.” In A History of Indian Literature, Vol. 2, 249–56. 3rd ed. Delhi: Munshiram Manoharlal, 1991.

Further Resources

Goswami, Bijoya. Lalitavistara. Bibliotheca Indica Series, vol. 320. Calcutta: The Asiatic Society, 2001.

Khosla, Sarla. Lalitavistara and the Evolution of Buddha Legend. New Delhi: Galaxy Publications, 1991.

Thomas, E. J. “The Lalitavistara and Sarvastivada.” Indian Historical Quarterly 16:2 (1940): 239–45.


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

Ābhāsvara

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

One of the gods gathered at King Śuddhodana’s residence before Prince Siddhārtha’s birth, said to be head god of the Ābhāsvara heaven.

Located in 1 passage in the translation:

  • 5.­30
g.­2

Able One

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

An ancient title given to ascetics, monks, hermits, and saints, namely, those who have attained the realization of truth through their own contemplation and not by divine revelation. It is also used as an epithet of the Buddha Śākyamuni, and has also been rendered here as “Sage.”

Located in 4 passages in the translation:

  • 1.­26
  • 5.­93
  • 7.­124
  • g.­529
g.­3

absorption

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 49 passages in the translation:

  • i.­3
  • 1.­3
  • 1.­6
  • 1.­12
  • 2.­6
  • 4.­23-26
  • 4.­30
  • 5.­50
  • 6.­30
  • 6.­32
  • 7.­30
  • 11.­2
  • 11.­36
  • 12.­4
  • 13.­163
  • 16.­4
  • 17.­2-4
  • 17.­22
  • 17.­25-26
  • 17.­44
  • 17.­76
  • 18.­13
  • 19.­12
  • 19.­82
  • 20.­4
  • 21.­5
  • 22.­1
  • 23.­47
  • 23.­54
  • 24.­3
  • 24.­31-32
  • 24.­41
  • 24.­43-46
  • 26.­184
  • 26.­198
  • 26.­200-201
  • 27.­13
  • g.­186
g.­7

aggression

Wylie:
  • khro ba
Tibetan:
  • ཁྲོ་བ།
Sanskrit:
  • krodha

Located in 6 passages in the translation:

  • 2.­14
  • 4.­28
  • 5.­18
  • 6.­12
  • 7.­103
  • 24.­44
g.­9

ājīvika

Wylie:
  • kun tu ’tsho ba pa
Tibetan:
  • ཀུན་ཏུ་འཚོ་བ་པ།
Sanskrit:
  • ājīvika

A follower of a non-Buddhist mendicant movement founded by Makkhali Gosāla (fifth century ʙᴄᴇ). The ājīvikas adhered to a fatalist worldview according to which all beings eventually reach spiritual accomplishment by fate, rather than their own actions.

Located in 6 passages in the translation:

  • 24.­91
  • 26.­9-11
  • 26.­16
  • 26.­22
g.­10

Ājñāta­kauṇḍinya

Wylie:
  • kun shes kau N+Di nya
Tibetan:
  • ཀུན་ཤེས་ཀཽ་ཎྜི་ཉ།
Sanskrit:
  • ājñāta­kauṇḍinya

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove. He was one of the five companions who joined Prince Siddhārtha while practicing austerities and attended his first turning of the wheel of Dharma at the Deer Park, after the Buddha’s awakening. As he was the first to understand the teachings on the four truths, he received the name Ājñāta­kauṇḍinya, meaning “Kauṇḍinya who understood.” Also known simply as Kauṇḍinya.

Located in 4 passages in the translation:

  • 1.­2
  • 26.­20
  • g.­183
  • g.­296
g.­12

Alambuśā

Wylie:
  • rna cha
Tibetan:
  • རྣ་ཆ།
Sanskrit:
  • alambuśā

One of the eight goddesses in the west, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­153
g.­14

alms bowl

Wylie:
  • lhung bzed
Tibetan:
  • ལྷུང་བཟེད།
Sanskrit:
  • pātra

Located in 14 passages in the translation:

  • 1.­4
  • 2.­31
  • 16.­8
  • 24.­98-100
  • 24.­103-105
  • 24.­107-108
  • 26.­19
  • 26.­21
  • 26.­26
g.­17

Amogharāja

Wylie:
  • don yod rgyal po
Tibetan:
  • དོན་ཡོད་རྒྱལ་པོ།
Sanskrit:
  • amogharāja

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­19

Ānanda

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 21 passages in the translation:

  • 1.­2
  • 6.­34-35
  • 6.­61
  • 7.­38-49
  • 12.­52
  • 12.­58-59
  • 12.­63
  • 27.­14
g.­21

Anāthapiṇḍada

Wylie:
  • mgon med zas sbyin
Tibetan:
  • མགོན་མེད་ཟས་སྦྱིན།
Sanskrit:
  • anathapiṇḍada

Definition from the 84000 Glossary of Terms:

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

Located in 1 passage in the translation:

  • g.­598
g.­25

Aniruddha

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

Definition from the 84000 Glossary of Terms:

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

In this text:

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 2 passages in the translation:

  • 1.­2
  • 15.­161
g.­31

Anurādhā

Wylie:
  • lha mtshams
Tibetan:
  • ལྷ་མཚམས།
Sanskrit:
  • anurādhā

A constellation in the west, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­149
g.­33

Aparājitā

Wylie:
  • mi pham
Tibetan:
  • མི་ཕམ།
Sanskrit:
  • aparājitā

One of the eight goddesses in the east, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­135
g.­34

applications of mindfulness

Wylie:
  • dran pa nye bar bzhag pa
Tibetan:
  • དྲན་པ་ཉེ་བར་བཞག་པ།
Sanskrit:
  • smṛtyupasthāna

The four applications of mindfulness are mindfulness (1) of the body, (2) of feelings, (3) of the mind, and (4) of phenomena. These four are part of the thirty-seven factors of awakening.

Located in 5 passages in the translation:

  • 2.­1
  • 2.­4
  • 13.­153
  • 13.­165
  • g.­665
g.­37

Arati

Wylie:
  • dga’ can
Tibetan:
  • དགའ་ཅན།
Sanskrit:
  • arati

One of the daughters of Māra present on the eve of Siddhārtha’s awakening.

Located in 2 passages in the translation:

  • 21.­146
  • 24.­79
g.­40

Ardra

Wylie:
  • lag
Tibetan:
  • ལག
Sanskrit:
  • ardra

A constellation in the east, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­131
g.­43

Āruṇā

Wylie:
  • skya rengs
Tibetan:
  • སྐྱ་རེངས།
Sanskrit:
  • āruṇā

One of the eight goddesses in the west, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­153
g.­44

Āśā

Wylie:
  • nyer gnas
Tibetan:
  • ཉེར་གནས།
Sanskrit:
  • āśā

One of the eight goddesses in the north, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­163
g.­45

Āṣādhas

Wylie:
  • chu smad
Tibetan:
  • ཆུ་སྨད།
Sanskrit:
  • āṣādhas

A constellation in the west, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­149
g.­47

Aśleṣā

Wylie:
  • nab so
Tibetan:
  • ནབ་སོ།
Sanskrit:
  • aśleṣā

A constellation in the east, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­131
g.­49

aspiration

Wylie:
  • smon lam
Tibetan:
  • སྨོན་ལམ།
Sanskrit:
  • praṇidhāna

Located in 38 passages in the translation:

  • i.­3
  • 1.­3
  • 2.­1
  • 2.­11
  • 4.­10
  • 6.­44
  • 6.­46
  • 13.­8
  • 13.­45
  • 13.­101
  • 13.­145-146
  • 13.­157
  • 13.­161
  • 13.­168
  • 15.­29
  • 15.­31-33
  • 15.­80
  • 15.­128
  • 17.­48
  • 17.­75
  • 18.­33
  • 19.­9
  • 19.­12
  • 19.­53
  • 23.­28
  • 23.­44
  • 24.­9
  • 24.­13
  • 24.­118-119
  • 26.­44
  • 26.­54-55
  • 26.­127
  • g.­663
g.­50

Aṣṭaṃga

Wylie:
  • nub
Tibetan:
  • ནུབ།
Sanskrit:
  • aṣṭaṃga

A mountain in the west, called upon to grant wealth and protection.

Located in 1 passage in the translation:

  • 24.­155
g.­52

Aśvajit

Wylie:
  • rta thul
Tibetan:
  • རྟ་ཐུལ།
Sanskrit:
  • aśvajit

Definition from the 84000 Glossary of Terms:

The son of one of the seven brahmins who predicted that Śākyamuni would become a great king. He was one of the five companions with Śākyamuni in the beginning of his spiritual path, abandoning him when he gave up asceticism, but then becoming one of his first five pupils after his buddhahood. He was the last of the five to attain the realization of a “stream entrant” and became an arhat on hearing the Sūtra on the Characteristics of Selflessness (An­ātma­lakṣaṇa­sūtra), which was not translated into Tibetan. Aśvajit was the one who went to meet Śāriputra and Maudgalyāyana so they would become followers of the Buddha.

In this text:

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 2 passages in the translation:

  • 1.­2
  • g.­183
g.­54

Aśvinī

Wylie:
  • bra nye bsten
Tibetan:
  • བྲ་ཉེ་བསྟེན།
Sanskrit:
  • aśvinī

A constellation in the north, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­158
g.­59

awakened one

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

Also rendered “buddha.”

Located in 12 passages in the translation:

  • i.­8
  • 1.­5
  • 12.­64
  • 19.­81
  • 23.­64
  • 26.­1
  • 26.­8
  • 26.­23
  • 26.­90
  • 26.­227
  • 27.­9
  • g.­95
g.­63

bases of miraculous power

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

Determination, discernment, diligence, and meditative concentration.

Located in 9 passages in the translation:

  • 2.­1
  • 2.­4
  • 2.­6
  • 4.­22
  • 5.­94
  • 13.­153
  • 13.­165
  • 26.­130
  • g.­665
g.­64

Bāṣpa

Wylie:
  • rlangs pa
Tibetan:
  • རླངས་པ།
Sanskrit:
  • bāṣpa

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove. He was one of the five companions who joined Prince Siddhārtha while practicing austerities and attended his first turning of the wheel of Dharma at the Deer Park, after the Buddha’s awakening.

Located in 2 passages in the translation:

  • 1.­2
  • g.­183
g.­66

beneficial activity

Wylie:
  • don spyad pa
Tibetan:
  • དོན་སྤྱད་པ།
Sanskrit:
  • arthakriyā

Located in 1 passage in the translation:

  • 5.­1
g.­67

beryl

Wylie:
  • be du rya
Tibetan:
  • བེ་དུ་རྱ།
Sanskrit:
  • vaiḍūrya

Located in 10 passages in the translation:

  • 3.­28
  • 5.­13
  • 6.­42-43
  • 6.­48
  • 13.­15
  • 19.­6
  • 20.­2
  • 20.­19
  • 24.­98
g.­68

bhadraṃkara gem

Wylie:
  • rin po che bzang byed
Tibetan:
  • རིན་པོ་ཆེ་བཟང་བྱེད།
Sanskrit:
  • ratna­bhadraṃkara

Located in 1 passage in the translation:

  • 10.­1
g.­70

Bhadrika

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

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove. He was one of the five companions who joined Prince Siddhārtha while practicing austerities and attended his first turning of the wheel of Dharma at the Deer Park, after the Buddha’s awakening.

Located in 2 passages in the translation:

  • 1.­2
  • g.­183
g.­73

Bhallika

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

One of the two brother merchants, the other being Trapuṣa, who met and made offerings to the Buddha near the Bodhi tree, seven weeks after his awakening.

Located in 10 passages in the translation:

  • 24.­95
  • 24.­111
  • 24.­117
  • 24.­127
  • 24.­174
  • g.­305
  • g.­334
  • g.­579
  • g.­621
  • g.­677
g.­74

Bharaṇī

Wylie:
  • bra nye
Tibetan:
  • བྲ་ཉེ།
Sanskrit:
  • bharaṇī

A constellation in the north, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­158
g.­78

bhūta

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

  • 6.­58
  • 14.­40
  • 17.­18
  • 24.­164
g.­81

blessed one

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

Definition from the 84000 Glossary of Terms:

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

Located in 49 passages in the translation:

  • i.­2
  • 1.­2
  • 1.­4-6
  • 1.­13-14
  • 1.­16-20
  • 6.­34-37
  • 6.­39
  • 6.­61
  • 7.­36
  • 7.­38-40
  • 7.­42-44
  • 7.­146
  • 13.­6
  • 13.­17
  • 18.­42
  • 18.­47
  • 22.­33
  • 23.­55
  • 24.­3
  • 24.­77
  • 24.­86
  • 24.­89
  • 24.­91
  • 25.­11
  • 25.­13
  • 25.­54
  • 26.­43-44
  • 26.­102-103
  • 26.­134
  • 26.­218
  • 27.­15
  • 27.­25
  • g.­208
g.­83

Bodhi tree

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

Lit. “tree of awakening.” Name of the tree under which the Buddha Śākyamuni attained awakening in Bodhgayā. It is a kind of fig tree, the Ficus religiosa, known in Sanskrit as aśvattha or pippala. It is also mentioned as the tree beneath which every buddha will manifest the attainment of buddhahood.

Located in 53 passages in the translation:

  • s.­1
  • i.­8
  • 7.­72
  • 13.­186
  • 18.­49
  • 19.­1
  • 19.­12-13
  • 19.­23
  • 19.­48
  • 19.­54
  • 19.­58
  • 19.­81-83
  • 20.­6
  • 20.­12
  • 20.­31
  • 21.­3
  • 21.­10
  • 21.­37
  • 21.­58
  • 21.­108
  • 21.­183
  • 23.­26
  • 23.­44
  • 23.­53
  • 24.­1-2
  • 24.­95
  • 25.­1
  • 25.­54
  • g.­73
  • g.­134
  • g.­137
  • g.­141
  • g.­143
  • g.­181
  • g.­427
  • g.­428
  • g.­541
  • g.­567
  • g.­570
  • g.­599
  • g.­600
  • g.­624
  • g.­662
  • g.­677
  • g.­678
  • g.­716
  • g.­732
  • g.­736
  • g.­755
g.­84

bodhisattva

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

Definition from the 84000 Glossary of Terms:

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

In this text:

Here, “Bodhisattva” is also used to refer specifically to the Buddha prior to his awakening, both during this life, as Prince Siddhārtha, and during his previous life, as Śvetaketu, in the Heaven of Joy.

Located in 589 passages in the translation:

  • i.­2-10
  • i.­12-14
  • i.­16
  • i.­19-20
  • 1.­1
  • 1.­3
  • 1.­14-16
  • 1.­18-20
  • 1.­26
  • 2.­1-4
  • 2.­6
  • 2.­9
  • 2.­11
  • 2.­14
  • 2.­32
  • 3.­1-2
  • 3.­14
  • 3.­16-33
  • 3.­36-38
  • 3.­49
  • 3.­56
  • 4.­1-7
  • 4.­34-36
  • 5.­1-3
  • 5.­5
  • 5.­8
  • 5.­31
  • 5.­63
  • 5.­65
  • 5.­81-83
  • 6.­2
  • 6.­9
  • 6.­21-23
  • 6.­25-26
  • 6.­28
  • 6.­30-61
  • 6.­65-67
  • 6.­71
  • 7.­1
  • 7.­4
  • 7.­27-32
  • 7.­34
  • 7.­36-41
  • 7.­47
  • 7.­49
  • 7.­71-74
  • 7.­85-90
  • 7.­94-95
  • 7.­99
  • 7.­104
  • 7.­126-128
  • 7.­150
  • 8.­1
  • 8.­7-8
  • 8.­11
  • 9.­3-4
  • 9.­10
  • 10.­1-2
  • 10.­7-8
  • 10.­15
  • 10.­24
  • 11.­1
  • 11.­9
  • 11.­14-15
  • 11.­18-19
  • 11.­25
  • 11.­28
  • 11.­36
  • 12.­6-7
  • 12.­22-24
  • 12.­26-29
  • 12.­31-32
  • 12.­34-35
  • 12.­38-42
  • 12.­44
  • 12.­47-48
  • 12.­52-54
  • 12.­58
  • 12.­60-61
  • 12.­63-66
  • 13.­1-4
  • 13.­6
  • 13.­15-17
  • 13.­141-142
  • 13.­144-145
  • 13.­147
  • 13.­154-155
  • 13.­160
  • 13.­168-170
  • 13.­189
  • 14.­1
  • 14.­4-9
  • 14.­11
  • 14.­13-14
  • 14.­17-19
  • 14.­21-24
  • 14.­26-27
  • 14.­59
  • 15.­1
  • 15.­7
  • 15.­11-13
  • 15.­23
  • 15.­26-29
  • 15.­32-33
  • 15.­36-37
  • 15.­39
  • 15.­42
  • 15.­47
  • 15.­50
  • 15.­52-54
  • 15.­58
  • 15.­64
  • 15.­70
  • 15.­77
  • 15.­87
  • 15.­96-97
  • 15.­100-108
  • 15.­112
  • 15.­114
  • 15.­118
  • 15.­121
  • 15.­124
  • 15.­126
  • 15.­129-131
  • 15.­140
  • 15.­150-154
  • 15.­158
  • 15.­162-163
  • 15.­167
  • 15.­173-174
  • 15.­177
  • 15.­179-180
  • 15.­212
  • 15.­214
  • 16.­1-3
  • 16.­7-8
  • 16.­16-17
  • 16.­19-22
  • 16.­25
  • 16.­35
  • 16.­38
  • 17.­1
  • 17.­3-13
  • 17.­22-23
  • 17.­26
  • 17.­29
  • 17.­33
  • 17.­35
  • 17.­37
  • 17.­44-49
  • 18.­1
  • 18.­3
  • 18.­8-9
  • 18.­24
  • 18.­26-28
  • 18.­31-39
  • 18.­41
  • 18.­45-46
  • 19.­1
  • 19.­4-5
  • 19.­7-9
  • 19.­11
  • 19.­19-21
  • 19.­23-24
  • 19.­27
  • 19.­34
  • 19.­36
  • 19.­38
  • 19.­41
  • 19.­45
  • 19.­50
  • 19.­61
  • 19.­67-68
  • 19.­71
  • 19.­76
  • 19.­78
  • 19.­81-83
  • 20.­1-3
  • 20.­5
  • 20.­7
  • 20.­9
  • 20.­11
  • 20.­13
  • 20.­15
  • 20.­17
  • 20.­19
  • 20.­21-22
  • 20.­27
  • 20.­29
  • 20.­34
  • 21.­1-2
  • 21.­7
  • 21.­11
  • 21.­22
  • 21.­24-26
  • 21.­43
  • 21.­47
  • 21.­60
  • 21.­62
  • 21.­64
  • 21.­66-67
  • 21.­86
  • 21.­88
  • 21.­92
  • 21.­106-110
  • 21.­112
  • 21.­114-115
  • 21.­118-123
  • 21.­133
  • 21.­145
  • 21.­151
  • 21.­153
  • 21.­155
  • 21.­157
  • 21.­159
  • 21.­172
  • 21.­175
  • 21.­183
  • 21.­191-200
  • 21.­202
  • 21.­204
  • 21.­206
  • 21.­210
  • 21.­216
  • 21.­241
  • 22.­1
  • 22.­3
  • 22.­5-6
  • 22.­9
  • 22.­11-25
  • 22.­32
  • 22.­36-37
  • 22.­40
  • 22.­67
  • 23.­66
  • 23.­72
  • 24.­77
  • 24.­82
  • 24.­172
  • 26.­44
  • 26.­53-55
  • 26.­100
  • 26.­102
  • 26.­113
  • 26.­135
  • 26.­175
  • 26.­216
  • 27.­2
  • 27.­5
  • 27.­14
  • 27.­25
  • g.­11
  • g.­16
  • g.­38
  • g.­72
  • g.­96
  • g.­131
  • g.­136
  • g.­139
  • g.­145
  • g.­149
  • g.­160
  • g.­161
  • g.­200
  • g.­225
  • g.­228
  • g.­241
  • g.­250
  • g.­264
  • g.­265
  • g.­281
  • g.­282
  • g.­283
  • g.­318
  • g.­326
  • g.­340
  • g.­347
  • g.­350
  • g.­353
  • g.­359
  • g.­372
  • g.­402
  • g.­403
  • g.­422
  • g.­424
  • g.­431
  • g.­434
  • g.­435
  • g.­448
  • g.­465
  • g.­468
  • g.­487
  • g.­497
  • g.­502
  • g.­504
  • g.­507
  • g.­509
  • g.­515
  • g.­528
  • g.­537
  • g.­539
  • g.­542
  • g.­555
  • g.­564
  • g.­575
  • g.­578
  • g.­582
  • g.­585
  • g.­586
  • g.­592
  • g.­627
  • g.­647
  • g.­657
  • g.­661
  • g.­672
  • g.­675
  • g.­684
  • g.­687
  • g.­709
  • g.­757
g.­85

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 126 passages in the translation:

  • i.­9
  • 1.­5
  • 2.­1
  • 2.­3
  • 2.­31
  • 3.­31
  • 4.­4
  • 5.­4-5
  • 5.­30
  • 5.­39
  • 5.­42
  • 5.­52
  • 5.­59
  • 5.­61
  • 5.­83
  • 6.­36-37
  • 6.­39
  • 6.­41
  • 6.­43-44
  • 6.­54-55
  • 6.­61
  • 6.­64
  • 6.­66
  • 7.­22-24
  • 7.­28-29
  • 7.­34
  • 7.­54-57
  • 7.­61
  • 7.­74
  • 7.­78
  • 7.­94
  • 7.­99
  • 7.­146
  • 8.­4
  • 8.­8
  • 9.­7
  • 11.­8
  • 11.­16
  • 11.­36
  • 13.­1
  • 13.­5
  • 13.­55
  • 13.­187
  • 14.­39
  • 15.­75
  • 15.­121
  • 15.­129
  • 15.­145
  • 15.­189
  • 16.­6
  • 16.­13
  • 17.­18
  • 19.­4
  • 19.­8
  • 19.­11-16
  • 19.­18-19
  • 19.­47
  • 19.­50
  • 19.­56
  • 19.­69
  • 20.­5
  • 20.­18
  • 20.­21
  • 20.­30
  • 21.­87
  • 21.­102
  • 21.­133
  • 21.­170
  • 21.­213
  • 21.­227
  • 21.­238
  • 22.­46
  • 22.­64
  • 22.­71
  • 23.­14
  • 23.­39
  • 24.­97
  • 24.­170
  • 25.­9-14
  • 25.­20
  • 25.­22-28
  • 25.­31
  • 25.­33
  • 25.­48-49
  • 25.­51
  • 26.­30
  • 26.­32
  • 26.­35
  • 26.­41
  • 26.­44-45
  • 26.­81
  • 26.­140
  • 26.­170
  • 26.­213
  • 27.­5-6
  • 27.­9
g.­86

Brahma Realm

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

The first god realm of form, it is the lowest of the three heavens that make up the first dhyāna heaven in the form realm.

Located in 18 passages in the translation:

  • 6.­36-38
  • 6.­43
  • 6.­61
  • 7.­28
  • 12.­43
  • 18.­30
  • 19.­8
  • 23.­18
  • 23.­23
  • 24.­117
  • 24.­126
  • 25.­12
  • 25.­25
  • 25.­53
  • 26.­215
  • g.­614
g.­94

branches of awakening

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

See “seven branches of awakening” and also 4.­25 for an explanation of each.

Located in 10 passages in the translation:

  • 2.­1
  • 2.­4-5
  • 2.­8
  • 4.­25
  • 13.­153
  • 13.­165
  • 21.­227
  • 24.­22
  • 26.­130
g.­95

buddha

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

The Indic term buddha is used in Buddhism as an epithet for fully awakened beings in general and, more specifically, often refers to the historical buddha, Siddhārtha Gautama, also known as the Buddha Śākyamuni. The term buddha is the past participle of the Sanskrit root budh, meaning “to awaken,” “to understand,” or “to become aware.”

Sometimes also translated here as “awakened one.”

Located in 300 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­8-13
  • i.­16-17
  • i.­19-21
  • i.­23
  • 1.­1
  • 1.­5-6
  • 1.­12
  • 1.­16
  • 2.­3-4
  • 2.­11-12
  • 2.­18
  • 2.­23
  • 2.­29
  • 3.­13-14
  • 4.­4
  • 4.­10
  • 4.­28-29
  • 4.­31-32
  • 4.­45
  • 6.­18
  • 6.­34
  • 7.­23
  • 7.­36
  • 7.­38
  • 7.­40-41
  • 7.­43
  • 7.­48-49
  • 7.­90-91
  • 7.­95
  • 7.­97
  • 7.­105-107
  • 7.­120-124
  • 7.­126
  • 7.­146
  • 7.­150
  • 11.­7
  • 12.­1
  • 12.­74
  • 13.­6
  • 13.­10
  • 13.­17
  • 13.­73-75
  • 13.­146
  • 13.­155
  • 15.­29
  • 15.­52
  • 15.­211
  • 17.­31
  • 17.­36
  • 19.­3
  • 19.­19
  • 19.­55
  • 19.­70
  • 19.­77
  • 20.­1-2
  • 20.­5
  • 20.­7
  • 20.­9
  • 20.­11
  • 20.­13
  • 20.­15
  • 20.­17-21
  • 20.­33
  • 21.­1
  • 21.­227
  • 21.­240-241
  • 22.­33
  • 22.­35-36
  • 22.­39
  • 22.­41
  • 23.­16
  • 23.­28-29
  • 23.­53
  • 24.­7
  • 24.­14
  • 24.­26
  • 24.­77
  • 24.­85
  • 24.­114
  • 24.­173
  • 25.­8
  • 25.­11
  • 25.­24
  • 25.­56-57
  • 26.­11
  • 26.­27
  • 26.­38
  • 26.­47
  • 26.­51
  • 26.­54-55
  • 26.­90-91
  • 26.­93
  • 26.­99-102
  • 26.­113-114
  • 26.­175
  • 26.­195
  • 26.­220
  • 26.­241
  • 27.­2
  • 27.­5-6
  • 27.­8
  • 27.­10
  • 27.­15
  • 27.­19
  • g.­2
  • g.­10
  • g.­18
  • g.­39
  • g.­46
  • g.­56
  • g.­59
  • g.­60
  • g.­64
  • g.­70
  • g.­73
  • g.­83
  • g.­84
  • g.­87
  • g.­92
  • g.­98
  • g.­101
  • g.­122
  • g.­126
  • g.­135
  • g.­139
  • g.­149
  • g.­150
  • g.­157
  • g.­171
  • g.­181
  • g.­188
  • g.­198
  • g.­200
  • g.­208
  • g.­210
  • g.­217
  • g.­226
  • g.­227
  • g.­228
  • g.­230
  • g.­231
  • g.­241
  • g.­250
  • g.­251
  • g.­252
  • g.­254
  • g.­264
  • g.­279
  • g.­280
  • g.­289
  • g.­290
  • g.­294
  • g.­299
  • g.­306
  • g.­307
  • g.­310
  • g.­318
  • g.­325
  • g.­327
  • g.­330
  • g.­334
  • g.­339
  • g.­344
  • g.­348
  • g.­351
  • g.­360
  • g.­362
  • g.­371
  • g.­372
  • g.­374
  • g.­375
  • g.­392
  • g.­394
  • g.­399
  • g.­407
  • g.­420
  • g.­421
  • g.­435
  • g.­440
  • g.­447
  • g.­456
  • g.­476
  • g.­482
  • g.­483
  • g.­485
  • g.­502
  • g.­504
  • g.­505
  • g.­507
  • g.­508
  • g.­510
  • g.­514
  • g.­519
  • g.­521
  • g.­522
  • g.­524
  • g.­532
  • g.­535
  • g.­538
  • g.­540
  • g.­543
  • g.­544
  • g.­546
  • g.­554
  • g.­558
  • g.­560
  • g.­561
  • g.­565
  • g.­566
  • g.­568
  • g.­570
  • g.­580
  • g.­598
  • g.­601
  • g.­606
  • g.­611
  • g.­617
  • g.­618
  • g.­620
  • g.­623
  • g.­625
  • g.­626
  • g.­631
  • g.­637
  • g.­642
  • g.­645
  • g.­648
  • g.­649
  • g.­657
  • g.­658
  • g.­663
  • g.­666
  • g.­675
  • g.­677
  • g.­686
  • g.­688
  • g.­695
  • g.­698
  • g.­699
  • g.­701
  • g.­711
  • g.­714
  • g.­721
  • g.­723
  • g.­733
  • g.­734
  • g.­740
  • g.­745
  • g.­746
  • g.­750
  • g.­751
  • g.­752
  • g.­753
  • g.­757
  • g.­769
g.­99

Candana

Wylie:
  • tsan dan
Tibetan:
  • ཙན་དན།
Sanskrit:
  • candana

One of the gods of the pure realms.

Located in 5 passages in the translation:

  • 1.­13
  • 1.­18
  • 1.­23
  • 13.­66
  • 27.­1
g.­104

celestial maiden

Wylie:
  • lha’i bu mo
  • lha yi bu mo
  • lha mo
Tibetan:
  • ལྷའི་བུ་མོ།
  • ལྷ་ཡི་བུ་མོ།
  • ལྷ་མོ།
Sanskrit:
  • devakanyā
  • apsaras

Sometimes also translated “goddess.”

Located in 12 passages in the translation:

  • 2.­13
  • 3.­35-36
  • 3.­44
  • 7.­2
  • 7.­20
  • 7.­25
  • 7.­73
  • 7.­87
  • 15.­140
  • 23.­58
  • g.­215
g.­105

celestial palace

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

The Sanskrit term vimāna can refer to a multistoried mansion or palace, or even an estate, but is more often used in the sense of a celestial chariot of the gods, sometimes taking the form of a multistoried palace.

Located in 9 passages in the translation:

  • 2.­13-14
  • 3.­1
  • 4.­1-2
  • 5.­34
  • 5.­63
  • 19.­39
  • 21.­107
g.­106

Chanda

Wylie:
  • dun pa
Tibetan:
  • དུན་པ།
Sanskrit:
  • chanda

Prince Siddhārtha’s charioteer.

Located in 48 passages in the translation:

  • 7.­67
  • 7.­71
  • 9.­9
  • 11.­22
  • 15.­54-55
  • 15.­58
  • 15.­61
  • 15.­64
  • 15.­69-70
  • 15.­72-73
  • 15.­77
  • 15.­80-81
  • 15.­87
  • 15.­91
  • 15.­96-97
  • 15.­100
  • 15.­107
  • 15.­121-123
  • 15.­125-127
  • 15.­150
  • 15.­153
  • 15.­158-161
  • 15.­171
  • 15.­173-176
  • 15.­178-180
  • 15.­184
  • 15.­196
  • 15.­199
  • 15.­203
  • 16.­1
  • g.­29
g.­107

Citrā

Wylie:
  • ga pa
Tibetan:
  • ག་པ།
Sanskrit:
  • citrā

A constellation in the south, personified as a semidivine being. Here also called upon for protection.

Located in 2 passages in the translation:

  • 9.­1
  • 24.­140
g.­113

craving

Wylie:
  • sred pa
Tibetan:
  • སྲེད་པ།
Sanskrit:
  • tṛṣṇā

Definition from the 84000 Glossary of Terms:

Eighth of the twelve links of dependent origination. Craving is often listed as threefold: craving for the desirable, craving for existence, and craving for nonexistence.

Located in 29 passages in the translation:

  • 13.­80
  • 13.­83
  • 13.­119
  • 15.­30
  • 15.­48
  • 16.­31
  • 18.­18
  • 20.­36
  • 22.­14-15
  • 22.­22
  • 22.­26
  • 22.­29
  • 22.­35
  • 24.­28
  • 24.­38
  • 24.­51
  • 24.­55
  • 24.­71
  • 24.­94
  • 25.­2
  • 25.­23
  • 25.­28
  • 26.­64-65
  • 26.­84
  • 26.­87
  • 26.­144
  • g.­682
g.­117

Cunda

Wylie:
  • skul byed
Tibetan:
  • སྐུལ་བྱེད།
Sanskrit:
  • cunda

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­118

Dānaśīla

Wylie:
  • dA na shI la
Tibetan:
  • དཱ་ན་ཤཱི་ལ།
Sanskrit:
  • dānaśīla

An Indian preceptor from Kashmir who was resident in Tibet during the late eighth and early ninth centuries. He translated many texts in the Kangyur in collaboration with Yeshé Dé.

Located in 1 passage in the translation:

  • c.­2
g.­120

Daṇḍapāṇi

Wylie:
  • lag na be con can
Tibetan:
  • ལག་ན་བེ་ཅོན་ཅན།
Sanskrit:
  • daṇḍapāṇi

A Śākya clan member and father of Gopā.

Located in 11 passages in the translation:

  • 12.­18
  • 12.­21
  • 12.­24-25
  • 12.­27
  • 12.­58-59
  • 12.­61
  • 12.­63
  • 12.­66
  • g.­217
g.­122

Deer Park

Wylie:
  • ri dags kyi nags
Tibetan:
  • རི་དགས་ཀྱི་ནགས།
Sanskrit:
  • mṛgadāva

The forest, located outside of Vārāṇasī, where the Buddha first taught the Dharma.

Located in 14 passages in the translation:

  • i.­10
  • 3.­15
  • 18.­27
  • 25.­54
  • 26.­8
  • 26.­19
  • 26.­36
  • 26.­43
  • g.­10
  • g.­64
  • g.­70
  • g.­254
  • g.­344
  • g.­392
g.­123

demigod

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 51 passages in the translation:

  • 1.­20
  • 2.­3
  • 2.­19
  • 3.­52
  • 5.­76
  • 6.­58
  • 7.­25
  • 7.­107
  • 7.­128
  • 8.­4
  • 10.­1
  • 11.­8
  • 12.­32
  • 12.­65
  • 13.­1
  • 13.­3
  • 13.­5
  • 13.­184
  • 15.­125-126
  • 15.­130
  • 15.­150
  • 15.­213
  • 17.­18
  • 17.­48
  • 17.­74
  • 19.­22
  • 19.­47
  • 19.­50
  • 19.­69
  • 20.­12
  • 20.­21
  • 21.­59
  • 21.­86
  • 21.­153
  • 21.­203
  • 21.­212
  • 21.­238
  • 24.­2
  • 24.­34
  • 25.­36
  • 25.­50
  • 25.­52-53
  • 26.­12
  • 26.­58
  • 26.­212
  • 26.­215
  • 27.­25
  • g.­51
  • g.­730
g.­124

demon

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 47 passages in the translation:

  • s.­1
  • i.­8
  • 1.­26
  • 3.­31
  • 5.­31
  • 5.­38
  • 5.­61
  • 7.­96
  • 7.­127
  • 13.­52
  • 15.­53
  • 15.­90
  • 15.­95
  • 15.­148
  • 15.­189
  • 17.­46
  • 17.­70
  • 19.­3
  • 19.­58
  • 19.­69
  • 19.­80
  • 19.­84
  • 21.­1
  • 21.­9
  • 21.­22
  • 21.­26
  • 21.­107-108
  • 21.­211
  • 21.­216
  • 21.­222
  • 21.­234
  • 21.­240
  • 22.­44
  • 22.­51
  • 23.­29
  • 23.­53
  • 24.­42
  • 24.­70
  • 26.­145
  • 26.­176
  • 26.­215
  • 26.­218
  • 27.­3
  • 27.­5
  • g.­164
  • g.­584
g.­129

Dhaniṣṭhā

Wylie:
  • mon gru
Tibetan:
  • མོན་གྲུ།
Sanskrit:
  • dhaniṣṭhā

A constellation in the north, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­158
g.­145

Dharmoccaya

Wylie:
  • chos kyis mtho ba
Tibetan:
  • ཆོས་ཀྱིས་མཐོ་བ།
Sanskrit:
  • dharmoccaya

A palace in the Heaven of Joy, where the Bodhisattva taught the Dharma to gods.

Located in 2 passages in the translation:

  • 3.­1
  • 3.­37
g.­146

Dhṛtarāṣṭra

Wylie:
  • yul ’khor srung
Tibetan:
  • ཡུལ་འཁོར་སྲུང་།
Sanskrit:
  • dhṛtarāṣṭra

One of the Four Great Kings, he is the guardian deity for the east and lord of the gandharvas. See also Four Great Kings.

Located in 6 passages in the translation:

  • 15.­102
  • 21.­7
  • 24.­105-106
  • 24.­133
  • g.­223
g.­148

diligence

Wylie:
  • brtson ’grus
Tibetan:
  • བརྩོན་འགྲུས།
Sanskrit:
  • vīrya

Located in 46 passages in the translation:

  • 1.­16
  • 2.­1
  • 2.­5
  • 2.­7
  • 2.­30
  • 4.­23-25
  • 4.­28
  • 5.­89
  • 7.­36
  • 7.­126
  • 13.­11
  • 13.­24
  • 13.­52-53
  • 13.­93
  • 13.­135-136
  • 13.­151
  • 13.­153
  • 13.­163
  • 15.­59
  • 15.­93
  • 16.­4
  • 17.­5
  • 18.­13
  • 18.­15
  • 19.­73
  • 20.­8
  • 21.­64
  • 21.­78
  • 21.­103
  • 21.­228
  • 22.­40
  • 23.­23
  • 26.­52
  • 26.­101
  • 26.­127
  • 26.­180
  • 26.­201
  • 27.­3
  • g.­63
  • g.­186
  • g.­187
  • g.­592
g.­152

discipline

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

Definition from the 84000 Glossary of Terms:

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

Located in 68 passages in the translation:

  • 2.­1
  • 2.­5-6
  • 2.­10
  • 2.­17
  • 3.­32
  • 4.­10
  • 4.­28
  • 4.­45
  • 4.­47-48
  • 5.­19
  • 5.­50
  • 5.­87
  • 6.­9
  • 7.­30
  • 7.­39
  • 7.­126
  • 10.­20
  • 12.­49
  • 12.­78
  • 13.­11
  • 13.­22
  • 13.­37
  • 13.­48-49
  • 13.­54
  • 13.­56
  • 13.­131-132
  • 13.­136
  • 13.­150
  • 13.­152
  • 13.­163
  • 14.­49
  • 15.­59
  • 15.­141
  • 15.­147
  • 15.­160
  • 17.­61
  • 17.­63
  • 18.­26
  • 18.­28
  • 18.­33
  • 18.­44-45
  • 19.­53
  • 21.­141
  • 21.­148
  • 21.­224
  • 21.­227-229
  • 22.­45-46
  • 23.­22
  • 23.­47
  • 23.­54
  • 24.­29
  • 24.­107
  • 26.­52
  • 26.­127
  • 26.­135
  • 26.­140
  • 26.­147
  • 27.­8
  • 27.­13
  • g.­592
g.­153

disciplined conduct

Wylie:
  • brtul zhugs
Tibetan:
  • བརྟུལ་ཞུགས།
Sanskrit:
  • vrata

Located in 19 passages in the translation:

  • 5.­19
  • 5.­51
  • 7.­54
  • 12.­49
  • 13.­25
  • 13.­31
  • 13.­43
  • 13.­185
  • 15.­69
  • 15.­93
  • 15.­128
  • 15.­167
  • 17.­1-2
  • 19.­72
  • 19.­78
  • 21.­97
  • 21.­170
  • 26.­3
g.­158

Dṛḍhavīryatā

Wylie:
  • snums
Tibetan:
  • སྣུམས།
Sanskrit:
  • dṛḍhavīryatā

A constellation in the west, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­149
g.­169

eighteen unique qualities of a buddha

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

Definition from the 84000 Glossary of Terms:

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

Located in 5 passages in the translation:

  • 13.­3
  • 19.­11
  • 26.­1
  • 26.­141
  • n.­28
g.­171

eighty minor marks

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

Eighty of the hundred and twelve identifying physical characteristics of both buddhas and universal monarchs, in addition to the so-called “thirty-two marks of a great being.” They are considered “minor” in terms of being secondary to the thirty-two marks. These can be found listed in 7.­100.

Located in 6 passages in the translation:

  • 7.­94
  • 7.­100
  • 7.­103
  • 18.­41
  • 26.­141
  • g.­666
g.­172

Ekādaśā

Wylie:
  • cha med gcig
Tibetan:
  • ཆ་མེད་གཅིག
Sanskrit:
  • ekādaśā

One of the eight goddesses in the west, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­154
g.­174

elixir

Wylie:
  • bcud
Tibetan:
  • བཅུད།
Sanskrit:
  • rasa

Located in 8 passages in the translation:

  • 23.­38
  • 24.­62-67
  • 26.­169
g.­176

eon

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

Definition from the 84000 Glossary of Terms:

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

Located in 82 passages in the translation:

  • 1.­12
  • 2.­11
  • 2.­17
  • 2.­20
  • 4.­4
  • 4.­40
  • 5.­85
  • 5.­87-91
  • 6.­65
  • 7.­36
  • 7.­126
  • 7.­129
  • 10.­3
  • 10.­6
  • 12.­49
  • 13.­4
  • 13.­45
  • 13.­48
  • 13.­60
  • 13.­74-76
  • 13.­129
  • 14.­50
  • 15.­9
  • 15.­44
  • 15.­59
  • 15.­87
  • 15.­141-142
  • 17.­78
  • 18.­45
  • 19.­12
  • 19.­48
  • 19.­66
  • 19.­72
  • 19.­78
  • 19.­85
  • 20.­4
  • 20.­36
  • 21.­3
  • 21.­112
  • 21.­143
  • 21.­148
  • 21.­170
  • 21.­200
  • 22.­7
  • 22.­45-50
  • 22.­69
  • 23.­9
  • 23.­21
  • 23.­51
  • 24.­53
  • 24.­57
  • 24.­61
  • 24.­66
  • 25.­7
  • 26.­37
  • 26.­40
  • 26.­46
  • 26.­48-49
  • 26.­52
  • 26.­81
  • 26.­217
  • 26.­241
  • 27.­12
  • 27.­14-15
  • 27.­17
  • 27.­19
  • 27.­23
  • g.­149
g.­177

equanimity

Wylie:
  • btang snyoms
Tibetan:
  • བཏང་སྙོམས།
Sanskrit:
  • upekṣā

The antidote to attachment and aversion; a mental state free from bias toward sentient beings.

Located in 21 passages in the translation:

  • 2.­1
  • 4.­11
  • 4.­25
  • 5.­92
  • 6.­22
  • 7.­126
  • 8.­11
  • 11.­2
  • 13.­5
  • 13.­28
  • 13.­164
  • 15.­144
  • 17.­22
  • 19.­12
  • 20.­30
  • 26.­35
  • 26.­124
  • 26.­128
  • 26.­199
  • 27.­10
  • g.­195
g.­179

factors of awakening

Wylie:
  • byang chub kyi phyogs kyi chos
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས།
Sanskrit:
  • bodhi­pakṣa­dharma

See “thirty-seven factors of awakening.”

Located in 3 passages in the translation:

  • 2.­1
  • 13.­153
  • 13.­159
g.­180

faculty

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

See “five faculties.”

Located in 6 passages in the translation:

  • 2.­1
  • 2.­4
  • 4.­23
  • 13.­153
  • 22.­35
  • 26.­130
g.­186

five faculties

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

Faith, diligence, mindfulness, absorption, and knowledge. See also 4.­23

Located in 4 passages in the translation:

  • 13.­165
  • g.­180
  • g.­187
  • g.­665
g.­187

five powers

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

Faith, mindfulness, diligence, concentration, and insight. Similar to the five faculties but differing in that they cannot be shaken by adverse conditions. See also 4.­24.

Located in 3 passages in the translation:

  • 13.­165
  • g.­455
  • g.­665
g.­188

fivefold vision

Wylie:
  • spyan lnga
Tibetan:
  • སྤྱན་ལྔ།
Sanskrit:
  • pañcacakṣuḥ

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

Located in 2 passages in the translation:

  • 1.­5
  • 26.­1
g.­192

fortunate

Wylie:
  • bkra shis dang ldan pa
Tibetan:
  • བཀྲ་ཤིས་དང་ལྡན་པ།
Sanskrit:
  • maṅgalya

Located in 5 passages in the translation:

  • 5.­1
  • 12.­38
  • 15.­198
  • 16.­13
  • 26.­91
g.­194

Four Great Kings

Wylie:
  • rgyal po chen po bzhi
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
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).

In this text:

See also “guardians of the world.”

Located in 18 passages in the translation:

  • 5.­30
  • 6.­22
  • 6.­39
  • 6.­47
  • 6.­50-51
  • 12.­42
  • 15.­23
  • 15.­101
  • 23.­58
  • 23.­63
  • 24.­98
  • g.­146
  • g.­223
  • g.­312
  • g.­712
  • g.­747
  • g.­748
g.­199

fourfold fearlessness

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

Fearlessness in declaring that one has (1) awakened, (2) ceased all illusions, (3) taught the obstacles to awakening, and (4) shown the way to liberation.

Located in 4 passages in the translation:

  • i.­2
  • 2.­6
  • 19.­11
  • 26.­1
g.­201

Gandhamādana

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

A mountain in the north, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­164
g.­202

gandharva

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

Definition from the 84000 Glossary of Terms:

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

Located in 35 passages in the translation:

  • 2.­3
  • 2.­19
  • 3.­48
  • 5.­4
  • 6.­58
  • 7.­25
  • 10.­1
  • 10.­9
  • 11.­4-5
  • 12.­32
  • 13.­1
  • 13.­5
  • 13.­184
  • 15.­28
  • 15.­53
  • 15.­102
  • 15.­150
  • 17.­18
  • 17.­48
  • 17.­74
  • 19.­22
  • 20.­7
  • 20.­21
  • 20.­32
  • 21.­7
  • 21.­59
  • 24.­2
  • 24.­59
  • 24.­133
  • 25.­20
  • 26.­212
  • 26.­215
  • 27.­25
  • g.­146
g.­204

Ganges

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 13 passages in the translation:

  • 12.­40
  • 13.­65
  • 19.­34
  • 19.­58
  • 21.­53
  • 21.­60
  • 21.­83
  • 23.­26
  • 24.­67
  • 26.­17
  • 27.­15
  • g.­210
  • g.­293
g.­205

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 24 passages in the translation:

  • 2.­3
  • 5.­4
  • 6.­58
  • 7.­107
  • 10.­1
  • 10.­9
  • 13.­1
  • 13.­5
  • 13.­100
  • 15.­45
  • 15.­150
  • 17.­18
  • 17.­48
  • 18.­40
  • 20.­21
  • 21.­21
  • 21.­23
  • 21.­86
  • 21.­173
  • 21.­219
  • 21.­238
  • 24.­2
  • 26.­212
  • 26.­215
g.­208

Gautama

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

The family name of Prince Siddhārtha. Gautama means “descendant of Gotama,” while his clan name, Gotama, means “Excellent Cow.” When the Buddha is addressed as Gautama in the sūtras, it typically implies that the speaker does not share the respect of his disciples, who would rather refer to him as the “Blessed One” (Bhagavān) or another such epithet.

Located in 27 passages in the translation:

  • 16.­4-5
  • 17.­6
  • 17.­40-41
  • 17.­43
  • 18.­26-27
  • 21.­23
  • 21.­209
  • 23.­4
  • 23.­75
  • 24.­84
  • 24.­91
  • 26.­10
  • 26.­12-14
  • 26.­16
  • 26.­18
  • 26.­20-22
  • 26.­25
  • g.­95
  • g.­348
  • g.­407
g.­209

Gavāṃpati

Wylie:
  • ba lang bdag
Tibetan:
  • བ་ལང་བདག
Sanskrit:
  • gavāṃpati

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­210

Gayā

Wylie:
  • ga yA
Tibetan:
  • ག་ཡཱ།
Sanskrit:
  • gayā

One of the sacred towns of ancient India, south of the Ganges in present-day Bihar. In the Buddha’s lifetime, this was in the kingdom of Magadha. Uruvilvā, the area including Bodhgayā where the Buddha attained enlightenment, is nearby to the south, upriver from Gayā.

Located in 10 passages in the translation:

  • 17.­7
  • 17.­12
  • 26.­9
  • 26.­17
  • g.­18
  • g.­389
  • g.­404
  • g.­519
  • g.­618
  • g.­699
g.­211

Gayākāśyapa

Wylie:
  • ga y’a ’od srung
Tibetan:
  • ག་ཡའ་འོད་སྲུང་།
Sanskrit:
  • gayākāśyapa

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­212

generosity

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

Located in 30 passages in the translation:

  • 2.­1
  • 2.­10-11
  • 4.­28
  • 4.­45
  • 4.­48
  • 5.­85
  • 7.­45
  • 7.­71
  • 7.­74
  • 7.­126
  • 10.­20
  • 13.­2
  • 13.­47
  • 13.­143
  • 13.­151
  • 13.­156
  • 13.­163
  • 15.­141
  • 19.­53
  • 19.­72
  • 21.­228
  • 22.­45
  • 23.­12
  • 24.­107
  • 26.­127
  • 26.­151
  • 27.­8
  • g.­196
  • g.­592
g.­213

god

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

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 544 passages in the translation:

  • i.­2-3
  • i.­5
  • i.­7
  • i.­9-10
  • 1.­5-6
  • 1.­8
  • 1.­12-13
  • 1.­16-21
  • 1.­23
  • 1.­27
  • 2.­1
  • 2.­3
  • 2.­7-8
  • 2.­12
  • 2.­14
  • 2.­19
  • 2.­21-22
  • 2.­25
  • 2.­27
  • 3.­1-2
  • 3.­13-15
  • 3.­21
  • 3.­28-31
  • 3.­33
  • 3.­37
  • 3.­44
  • 3.­52
  • 3.­56
  • 4.­1-2
  • 4.­5-7
  • 4.­13
  • 4.­34-36
  • 5.­1-5
  • 5.­23
  • 5.­30
  • 5.­34
  • 5.­52
  • 5.­55-56
  • 5.­59
  • 5.­61
  • 5.­64
  • 5.­69
  • 5.­76
  • 5.­79
  • 5.­81
  • 5.­83
  • 5.­88
  • 5.­102
  • 6.­9
  • 6.­12
  • 6.­22
  • 6.­24-27
  • 6.­30-33
  • 6.­36-40
  • 6.­42
  • 6.­47
  • 6.­52-56
  • 6.­58-59
  • 6.­61-62
  • 6.­73
  • 7.­3
  • 7.­12
  • 7.­16
  • 7.­19
  • 7.­21-26
  • 7.­28-31
  • 7.­33
  • 7.­40
  • 7.­52-55
  • 7.­57
  • 7.­59
  • 7.­64
  • 7.­69-70
  • 7.­76
  • 7.­82-83
  • 7.­85
  • 7.­87-88
  • 7.­90
  • 7.­96
  • 7.­104
  • 7.­106-107
  • 7.­109-110
  • 7.­118
  • 7.­123
  • 7.­125-130
  • 7.­134-135
  • 7.­137-139
  • 7.­141-142
  • 7.­144
  • 7.­149-150
  • 8.­5-11
  • 10.­1-2
  • 10.­6-7
  • 10.­13
  • 10.­18
  • 11.­4-5
  • 11.­30
  • 11.­35
  • 12.­1
  • 12.­29
  • 12.­32
  • 12.­42
  • 12.­47-48
  • 12.­54
  • 12.­61
  • 12.­63-65
  • 12.­78
  • 13.­1
  • 13.­3
  • 13.­5
  • 13.­10
  • 13.­14
  • 13.­30
  • 13.­32
  • 13.­42
  • 13.­80
  • 13.­127
  • 13.­144
  • 13.­169-170
  • 13.­172
  • 13.­175-176
  • 13.­178
  • 13.­183-184
  • 13.­188
  • 14.­1
  • 14.­8
  • 14.­23
  • 14.­40
  • 14.­58-59
  • 15.­18
  • 15.­27-28
  • 15.­34-36
  • 15.­51-53
  • 15.­64
  • 15.­68-69
  • 15.­75
  • 15.­86-87
  • 15.­89-90
  • 15.­98
  • 15.­100
  • 15.­106
  • 15.­109-111
  • 15.­114
  • 15.­117-118
  • 15.­124-127
  • 15.­130
  • 15.­144
  • 15.­148
  • 15.­150-154
  • 15.­158-159
  • 15.­179
  • 15.­183
  • 15.­188
  • 15.­206-207
  • 15.­209
  • 15.­212-213
  • 15.­216
  • 15.­221
  • 16.­1
  • 16.­6
  • 16.­14
  • 16.­29
  • 16.­39
  • 17.­21
  • 17.­23
  • 17.­26
  • 17.­29
  • 17.­44
  • 17.­48
  • 17.­61
  • 17.­63
  • 17.­74
  • 17.­79
  • 18.­22
  • 18.­26
  • 18.­29-35
  • 18.­38
  • 18.­40
  • 18.­43-49
  • 19.­5-6
  • 19.­13
  • 19.­19-22
  • 19.­37
  • 19.­39-40
  • 19.­50
  • 19.­56-57
  • 19.­61
  • 19.­64
  • 19.­67
  • 19.­69
  • 19.­80-82
  • 20.­1
  • 20.­7
  • 20.­12
  • 20.­21
  • 20.­31
  • 20.­37
  • 21.­1
  • 21.­5
  • 21.­7
  • 21.­20
  • 21.­59
  • 21.­75
  • 21.­87
  • 21.­101
  • 21.­115
  • 21.­124
  • 21.­144
  • 21.­151
  • 21.­153
  • 21.­155
  • 21.­158
  • 21.­164
  • 21.­168
  • 21.­170
  • 21.­173
  • 21.­184
  • 21.­192
  • 21.­200
  • 21.­203
  • 21.­209
  • 21.­212
  • 21.­238
  • 22.­4
  • 22.­33-34
  • 22.­37
  • 22.­51-52
  • 22.­57
  • 22.­59
  • 22.­62
  • 22.­70
  • 22.­73
  • 23.­1
  • 23.­8
  • 23.­12-13
  • 23.­16-18
  • 23.­23
  • 23.­30
  • 23.­32-36
  • 23.­40-43
  • 23.­45-46
  • 23.­48
  • 23.­51-52
  • 23.­56-58
  • 23.­60
  • 23.­63-64
  • 23.­68-70
  • 23.­73
  • 23.­75
  • 24.­1-6
  • 24.­10
  • 24.­46
  • 24.­62
  • 24.­73-74
  • 24.­97
  • 24.­99
  • 24.­108
  • 24.­132
  • 24.­167
  • 25.­12
  • 25.­20-22
  • 25.­24-26
  • 25.­31
  • 25.­38-39
  • 25.­50-54
  • 25.­56
  • 26.­4
  • 26.­6
  • 26.­12
  • 26.­30
  • 26.­35
  • 26.­41-44
  • 26.­57-58
  • 26.­95
  • 26.­188-191
  • 26.­212
  • 26.­215
  • 27.­1
  • 27.­9
  • 27.­11
  • 27.­25
  • g.­1
  • g.­6
  • g.­28
  • g.­35
  • g.­57
  • g.­86
  • g.­91
  • g.­99
  • g.­100
  • g.­105
  • g.­109
  • g.­128
  • g.­132
  • g.­133
  • g.­134
  • g.­137
  • g.­140
  • g.­141
  • g.­143
  • g.­144
  • g.­145
  • g.­218
  • g.­220
  • g.­223
  • g.­235
  • g.­236
  • g.­238
  • g.­239
  • g.­240
  • g.­241
  • g.­242
  • g.­243
  • g.­244
  • g.­245
  • g.­246
  • g.­248
  • g.­257
  • g.­269
  • g.­282
  • g.­286
  • g.­295
  • g.­301
  • g.­308
  • g.­313
  • g.­319
  • g.­322
  • g.­323
  • g.­331
  • g.­337
  • g.­352
  • g.­354
  • g.­355
  • g.­356
  • g.­369
  • g.­408
  • g.­432
  • g.­440
  • g.­441
  • g.­458
  • g.­462
  • g.­464
  • g.­466
  • g.­467
  • g.­512
  • g.­543
  • g.­548
  • g.­550
  • g.­552
  • g.­574
  • g.­581
  • g.­593
  • g.­610
  • g.­613
  • g.­629
  • g.­640
  • g.­643
  • g.­646
  • g.­650
  • g.­653
  • g.­684
  • g.­687
  • g.­694
  • g.­703
  • g.­708
  • g.­710
  • g.­722
  • g.­724
  • g.­725
  • g.­726
  • g.­729
  • g.­741
  • g.­742
  • g.­744
  • g.­751
  • g.­756
  • g.­774
g.­215

goddess

Wylie:
  • lha’i bu mo
  • lha mo
Tibetan:
  • ལྷའི་བུ་མོ།
  • ལྷ་མོ།
Sanskrit:
  • devakanyā
  • apsaras

Sometimes also translated as “celestial maiden.”

Located in 94 passages in the translation:

  • 3.­43
  • 4.­2
  • 4.­4
  • 4.­42
  • 5.­28-29
  • 5.­33
  • 5.­35
  • 5.­63-65
  • 5.­68
  • 5.­74
  • 5.­81
  • 5.­83
  • 6.­47
  • 7.­16
  • 7.­27
  • 7.­49-50
  • 9.­5
  • 9.­10
  • 10.­1
  • 11.­5
  • 11.­8-9
  • 13.­16
  • 15.­183
  • 15.­214
  • 17.­29
  • 18.­32
  • 21.­7
  • 21.­115
  • 21.­144
  • 21.­175
  • 21.­183
  • 21.­235
  • 21.­237
  • 22.­43-44
  • 23.­63
  • 24.­74
  • 24.­95-96
  • 24.­135
  • 24.­144
  • 24.­153
  • 24.­162
  • 24.­166
  • g.­12
  • g.­33
  • g.­43
  • g.­44
  • g.­104
  • g.­147
  • g.­172
  • g.­261
  • g.­274
  • g.­309
  • g.­349
  • g.­385
  • g.­410
  • g.­413
  • g.­414
  • g.­415
  • g.­419
  • g.­427
  • g.­433
  • g.­457
  • g.­472
  • g.­474
  • g.­541
  • g.­547
  • g.­567
  • g.­577
  • g.­589
  • g.­590
  • g.­596
  • g.­599
  • g.­600
  • g.­602
  • g.­605
  • g.­638
  • g.­639
  • g.­644
  • g.­651
  • g.­662
  • g.­702
  • g.­736
  • g.­737
  • g.­755
  • g.­767
  • g.­768
  • g.­771
g.­217

Gopā

Wylie:
  • sa ’tsho ma
Tibetan:
  • ས་འཚོ་མ།
Sanskrit:
  • gopā

Wife of Prince Siddhārtha prior to his leaving the kingdom and attaining awakening as the Buddha. She was the daughter of the Śākya nobleman Daṇḍapāṇi.

Located in 30 passages in the translation:

  • i.­4
  • 7.­69
  • 12.­24-25
  • 12.­27
  • 12.­66-67
  • 12.­79
  • 14.­34
  • 14.­39
  • 14.­41-48
  • 14.­51
  • 15.­163
  • 15.­165
  • 15.­177
  • 15.­184
  • 15.­203
  • 15.­205
  • 15.­219-221
  • 16.­1
  • g.­120
g.­219

great being

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 42 passages in the translation:

  • 1.­3
  • 1.­19
  • 2.­5
  • 2.­7
  • 3.­2
  • 5.­35
  • 5.­39
  • 5.­54
  • 5.­92
  • 6.­9
  • 6.­62
  • 7.­30
  • 7.­93-94
  • 7.­99
  • 7.­126
  • 7.­128
  • 15.­113
  • 15.­131
  • 18.­41
  • 19.­2
  • 19.­9
  • 20.­2
  • 20.­5
  • 20.­7
  • 20.­9
  • 20.­11
  • 20.­13
  • 20.­15
  • 20.­17
  • 20.­19
  • 20.­21
  • 21.­115
  • 22.­32
  • 22.­41
  • 25.­31
  • 26.­53
  • 26.­102
  • 26.­123
  • 26.­135
  • 27.­14
  • 27.­25
g.­222

Great Vehicle

Wylie:
  • theg pa chen po
Tibetan:
  • ཐེག་པ་ཆེན་པོ།
Sanskrit:
  • mahāyāna

Definition from the 84000 Glossary of Terms:

When the Buddhist teachings are classified according to their power to lead beings to an awakened state, a distinction is made between the teachings of the Lesser Vehicle (Hīnayāna), which emphasizes the individual’s own freedom from cyclic existence as the primary motivation and goal, and those of the Great Vehicle (Mahāyāna), which emphasizes altruism and has the liberation of all sentient beings as the principal objective. As the term “Great Vehicle” implies, the path followed by bodhisattvas is analogous to a large carriage that can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner.

Located in 8 passages in the translation:

  • s.­1
  • 1.­16
  • 1.­26
  • 3.­29
  • 6.­56
  • 26.­178
  • 27.­27
  • g.­321
g.­223

guardians of the world

Wylie:
  • ’jig rten skyong ba
Tibetan:
  • འཇིག་རྟེན་སྐྱོང་བ།
Sanskrit:
  • lokapāla

They are the same as the Four Great Kings of the four directions, namely, Vaiśravaṇa, Dhṛtarāṣṭra, Virūḍhaka, and Virūpākṣa, whose mission is to report on the activities of mankind to the gods of the Trāyastriṃśa heaven and who have pledged to protect the practitioners of the Dharma. Each universe has its own set of four.

Located in 22 passages in the translation:

  • 2.­3
  • 2.­31
  • 4.­4
  • 6.­50
  • 6.­61
  • 6.­66
  • 7.­22
  • 7.­24
  • 7.­29
  • 7.­34
  • 7.­54
  • 7.­58
  • 7.­94
  • 8.­8
  • 11.­8
  • 13.­1
  • 13.­186
  • 15.­53
  • 15.­74
  • 15.­182
  • 15.­210
  • g.­194
g.­232

Hastā

Wylie:
  • dbo
Tibetan:
  • དབོ།
Sanskrit:
  • hastā

A constellation.

Located in 1 passage in the translation:

  • 9.­1
g.­234

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.”

In this text:

Also translated here as “listener.”

Located in 6 passages in the translation:

  • i.­2
  • 6.­44
  • 20.­20
  • 23.­75
  • g.­321
  • g.­672
g.­241

Heaven of Joy

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

The fourth of the six heavens of the desire realm; also the name of the gods living there. It is the paradise in which the Buddha Śākyamuni lived as the tenth-level bodhisattva and regent Śvetaketu, prior to his birth in this world, and is also where all future buddhas dwell prior to their awakening. At present the regent of the Heaven of Joy is the bodhisattva Maitreya, the future buddha.

Located in 47 passages in the translation:

  • i.­2
  • 1.­14
  • 2.­1
  • 2.­12
  • 2.­24
  • 3.­1
  • 3.­16
  • 3.­20
  • 4.­1-2
  • 4.­5
  • 4.­35-36
  • 5.­2-3
  • 5.­8
  • 5.­36
  • 5.­52
  • 5.­81
  • 5.­97
  • 6.­2
  • 6.­9
  • 6.­25
  • 6.­33-34
  • 6.­38
  • 6.­46
  • 10.­2
  • 13.­170
  • 15.­110
  • 16.­14
  • 17.­28
  • 18.­30
  • 21.­154-155
  • 21.­238
  • 23.­42-44
  • 25.­25
  • 25.­51
  • 26.­31
  • g.­84
  • g.­145
  • g.­282
  • g.­657
  • g.­684
g.­256

householder

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

Definition from the 84000 Glossary of Terms:

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

Located in 9 passages in the translation:

  • 1.­4
  • 3.­2
  • 3.­34
  • 8.­1-2
  • 8.­7
  • 13.­5
  • 15.­97
  • 27.­5
g.­259

ignorance

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

Located in 44 passages in the translation:

  • 2.­7
  • 3.­30
  • 3.­32
  • 3.­36
  • 4.­17
  • 4.­28
  • 4.­54
  • 7.­97
  • 7.­148
  • 10.­17
  • 11.­11
  • 13.­80
  • 13.­112
  • 13.­119
  • 13.­139-140
  • 14.­46
  • 15.­31
  • 15.­92
  • 15.­149
  • 17.­13
  • 17.­53
  • 19.­24
  • 21.­41
  • 22.­21-22
  • 22.­25-27
  • 22.­43
  • 23.­37-38
  • 24.­17
  • 24.­69
  • 25.­24
  • 26.­85
  • 26.­89
  • 26.­133
  • 26.­139
  • 26.­144
  • 26.­236
  • n.­6
  • g.­125
  • g.­682
g.­261

Ilādevī

Wylie:
  • rab chags lha mo
Tibetan:
  • རབ་ཆགས་ལྷ་མོ།
Sanskrit:
  • ilādevī

One of the eight goddesses in the north, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­162
g.­263

Indra

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

Definition from the 84000 Glossary of Terms:

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

Located in 21 passages in the translation:

  • 3.­27
  • 3.­36
  • 15.­52
  • 17.­18
  • 18.­40
  • 19.­14
  • 19.­16
  • 19.­19
  • 19.­47
  • 19.­50
  • 20.­5
  • 20.­21
  • 20.­31
  • 21.­183
  • 21.­238
  • 24.­134
  • 24.­143
  • 24.­152
  • 24.­161
  • g.­42
  • g.­708
g.­266

Indrayaṣṭi

Wylie:
  • dbang po’i mchod sdong
Tibetan:
  • དབང་པོའི་མཆོད་སྡོང་།
Sanskrit:
  • indrayaṣṭi

A nāga king.

Located in 1 passage in the translation:

  • 19.­2
g.­268

intelligence

Wylie:
  • blo gros
Tibetan:
  • བློ་གྲོས།
Sanskrit:
  • mati

Located in 28 passages in the translation:

  • 2.­1
  • 2.­15
  • 4.­25
  • 6.­68
  • 13.­121
  • 15.­98
  • 15.­177
  • 20.­40
  • 21.­133
  • 22.­22
  • 22.­25
  • 23.­28
  • 23.­31
  • 23.­41
  • 24.­104
  • 26.­67-78
  • 27.­7
g.­269

Īśvara

Wylie:
  • dbang phyug
Tibetan:
  • དབང་ཕྱུག
Sanskrit:
  • īśvara

One of the gods of the pure realms. This is a frequently used name for Śiva and often synonymous with Maheśvara, though sometimes they are presented as separate deities.

Located in 4 passages in the translation:

  • 1.­13
  • 1.­18
  • 1.­23
  • g.­354
g.­271

Jambudvīpa

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

Definition from the 84000 Glossary of Terms:

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

Located in 21 passages in the translation:

  • i.­3
  • 2.­24
  • 2.­33
  • 3.­2
  • 3.­14
  • 3.­18
  • 3.­28
  • 3.­39
  • 3.­55
  • 5.­1
  • 5.­97
  • 6.­37
  • 6.­39
  • 7.­65
  • 7.­74
  • 7.­90
  • 7.­109
  • 7.­111
  • 9.­6
  • 12.­42
  • 14.­20
g.­272

jasmine

Wylie:
  • sna ma
Tibetan:
  • སྣ་མ།
Sanskrit:
  • mālatī

Located in 8 passages in the translation:

  • 3.­36
  • 5.­57
  • 15.­83
  • 15.­211
  • 21.­127
  • 23.­58
  • 24.­95-96
g.­274

Jayantī

Wylie:
  • rgyal
Tibetan:
  • རྒྱལ།
Sanskrit:
  • jayantī

One of the eight goddesses in the east, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­135
g.­275

Jeṣṭhā

Wylie:
  • snron
Tibetan:
  • སྣྲོན།
Sanskrit:
  • jeṣṭhā

A constellation in the west, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­149
g.­276

Jeta’s Grove

Wylie:
  • rgyal bu rgyal byed
Tibetan:
  • རྒྱལ་བུ་རྒྱལ་བྱེད།
Sanskrit:
  • jetavana

See “Jeta’s Grove, Anāthapiṇḍada’s Park.”

Located in 44 passages in the translation:

  • 1.­13
  • 1.­22
  • g.­10
  • g.­17
  • g.­19
  • g.­25
  • g.­52
  • g.­64
  • g.­70
  • g.­117
  • g.­131
  • g.­209
  • g.­211
  • g.­289
  • g.­298
  • g.­302
  • g.­338
  • g.­340
  • g.­341
  • g.­342
  • g.­343
  • g.­344
  • g.­346
  • g.­359
  • g.­400
  • g.­407
  • g.­411
  • g.­424
  • g.­465
  • g.­468
  • g.­478
  • g.­479
  • g.­490
  • g.­516
  • g.­578
  • g.­585
  • g.­598
  • g.­608
  • g.­612
  • g.­654
  • g.­700
  • g.­715
  • g.­739
  • g.­770
g.­277

Jeta’s Grove, Anāthapiṇḍada’s Park

Wylie:
  • rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba
Tibetan:
  • རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།
Sanskrit:
  • jetavanam anāthapiṇḍadasyārāmaḥ AO

Definition from the 84000 Glossary of Terms:

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

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

Located in 2 passages in the translation:

  • 1.­2
  • g.­276
g.­278

Jinamitra

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

Jinamitra was invited to Tibet during the reign of King Trisong Detsen (khri srong lde btsan, r. 742–98 ᴄᴇ) and was involved with the translation of nearly two hundred texts, continuing into the reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary and also author of the Nyāya­bindu­piṇḍārtha (Toh 4233), which is contained in the Tengyur (bstan ’gyur) collection.

Located in 1 passage in the translation:

  • c.­2
g.­284

joy

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • muditā
  • tuṣṭi
  • nandana
  • rati

Located in 75 passages in the translation:

  • 1.­27
  • 2.­1
  • 2.­14
  • 3.­56
  • 4.­8
  • 4.­11
  • 4.­25
  • 4.­36
  • 4.­39
  • 5.­96
  • 6.­50
  • 6.­67
  • 6.­74
  • 7.­14
  • 7.­37
  • 7.­45
  • 7.­50
  • 7.­75
  • 7.­88
  • 7.­106-107
  • 7.­110
  • 7.­126
  • 7.­141
  • 11.­2
  • 11.­15
  • 12.­42
  • 12.­44
  • 12.­47
  • 12.­54
  • 12.­61
  • 12.­63
  • 13.­16
  • 13.­28
  • 13.­164
  • 15.­22
  • 15.­98
  • 15.­131
  • 15.­144
  • 15.­154
  • 15.­187
  • 16.­23
  • 16.­33
  • 17.­31
  • 18.­25
  • 19.­12-13
  • 19.­22
  • 19.­45
  • 19.­48
  • 19.­76
  • 20.­21
  • 20.­30
  • 21.­73
  • 21.­141-142
  • 21.­147
  • 21.­162
  • 22.­1-2
  • 22.­37
  • 23.­21
  • 23.­32
  • 23.­61
  • 24.­1-3
  • 24.­6
  • 24.­10
  • 24.­65
  • 26.­56
  • 26.­170
  • 27.­10
  • g.­195
  • g.­241
g.­289

Kampila

Wylie:
  • ’ug pa
Tibetan:
  • འུག་པ།
Sanskrit:
  • kampila

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove. He was one of the Buddha’s arhat disciples, a former king, renowned as foremost among those who teach monks. This spelling is attested in the present text but in other texts his name is spelled Mahākapphiṇa, Kapphiṇa, Kapphina, Kaphiṇa, Kasphiṇa, Kaṃphina, Kaphilla, or Kaphiṇḍa.

Located in 1 passage in the translation:

  • 1.­2
g.­292

Kapilavastu

Wylie:
  • ser skya
Tibetan:
  • སེར་སྐྱ།
Sanskrit:
  • kapilavastu

The capital city of the Śākya kingdom, where Prince Siddhārtha grew up, located in the foothills of the Himalayas. At present, there are two archeological sites, one on either side of the present border between Nepal and India, that have been identified as its remains.

Located in 51 passages in the translation:

  • 3.­35
  • 3.­41
  • 5.­57
  • 5.­64
  • 5.­101
  • 6.­21
  • 6.­30
  • 6.­58
  • 6.­60
  • 7.­1-2
  • 7.­69
  • 7.­86
  • 7.­88
  • 7.­90-92
  • 7.­111-112
  • 7.­125
  • 7.­128
  • 7.­130
  • 7.­150
  • 8.­8
  • 10.­1
  • 12.­16
  • 12.­18
  • 12.­22-23
  • 12.­26
  • 12.­61
  • 15.­27
  • 15.­100-106
  • 15.­138-139
  • 15.­160
  • 15.­162
  • 15.­171
  • 16.­35
  • g.­206
  • g.­371
  • g.­417
  • g.­535
  • g.­603
  • g.­686
g.­293

Kāśi

Wylie:
  • gsal ldan
  • ka shi
Tibetan:
  • གསལ་ལྡན།
  • ཀ་ཤི།
Sanskrit:
  • kāśi

Ancient name for Vārāṇasī, the holy city on the banks of the Ganges in modern-day Uttar Pradesh, India.

Located in 6 passages in the translation:

  • 13.­64
  • 26.­9
  • 26.­14-16
  • g.­306
g.­296

Kauṇḍinya

Wylie:
  • kau N+Di n+ya
Tibetan:
  • ཀཽ་ཎྜི་ནྱ།
Sanskrit:
  • kauṇḍinya

See Ājñāta­kauṇḍinya.

Located in 5 passages in the translation:

  • 26.­81
  • 26.­92
  • 26.­95
  • n.­5
  • g.­10
g.­298

Kauṣṭhila

Wylie:
  • gsus po che
Tibetan:
  • གསུས་པོ་ཆེ།
Sanskrit:
  • kauṣṭhila

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­302

Khadiravaṇika

Wylie:
  • seng ldeng nags pa
Tibetan:
  • སེང་ལྡེང་ནགས་པ།
Sanskrit:
  • khadiravaṇika

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­304

kinnara

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

Definition from the 84000 Glossary of Terms:

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

Located in 26 passages in the translation:

  • 2.­3
  • 5.­4
  • 5.­76
  • 7.­25
  • 7.­107
  • 10.­1
  • 10.­9
  • 13.­1
  • 13.­5
  • 15.­82
  • 15.­102
  • 15.­126
  • 15.­150
  • 17.­18
  • 17.­48
  • 19.­39
  • 20.­21
  • 20.­32
  • 20.­37
  • 21.­86
  • 21.­238
  • 24.­2
  • 26.­58
  • 26.­81
  • 26.­212
  • 26.­215
g.­305

Kīrti

Wylie:
  • grags pa
Tibetan:
  • གྲགས་པ།
Sanskrit:
  • kīrti

One of the bullocks of the merchant brothers, Trapuṣa and Bhallika.

Located in 2 passages in the translation:

  • 24.­95-96
g.­306

Kośala

Wylie:
  • ko sa la
Tibetan:
  • ཀོ་ས་ལ།
Sanskrit:
  • kośala

An ancient kingdom, northwest of Magadha, abutting Kāśi, whose capital was Śrāvastī. During the Buddha’s time it was ruled by Prasenajit. It presently corresponds to an area within Uttar Pradesh.

Located in 3 passages in the translation:

  • 3.­22
  • g.­535
  • g.­598
g.­309

Kṛṣṇā Draupadī

Wylie:
  • gnag dang stabs myur srid
Tibetan:
  • གནག་དང་སྟབས་མྱུར་སྲིད།
Sanskrit:
  • kṛṣṇā draupadī

One of the eight goddesses in the west, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­154
g.­311

Kṛttikā

Wylie:
  • smin drug
Tibetan:
  • སྨིན་དྲུག
Sanskrit:
  • kṛttikā

A constellation in the east, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­131
g.­312

Kubera

Wylie:
  • lus ngan
Tibetan:
  • ལུས་ངན།
Sanskrit:
  • kubera

The king of yakṣas and an important wealth deity, he is also one of the Four Great Kings in Buddhist cosmology. In this capacity he is commonly known as Vaiśravaṇa.

Located in 9 passages in the translation:

  • 8.­8
  • 15.­105
  • 24.­160
  • g.­5
  • g.­224
  • g.­286
  • g.­363
  • g.­604
  • g.­712
g.­315

kumbhāṇḍa

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

Definition from the 84000 Glossary of Terms:

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

Located in 10 passages in the translation:

  • 5.­76
  • 5.­102
  • 11.­6
  • 15.­103
  • 17.­18
  • 21.­7
  • 21.­27
  • 21.­232
  • 24.­142
  • g.­747
g.­320

league

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana

Definition from the 84000 Glossary of Terms:

A measure of distance sometimes translated as “league,” but with varying definitions. The Sanskrit term denotes the distance yoked oxen can travel in a day or before needing to be unyoked. From different canonical sources the distance represented varies between four and ten miles.

Located in 20 passages in the translation:

  • 3.­9
  • 3.­11
  • 4.­1
  • 6.­37
  • 6.­43
  • 6.­48
  • 12.­41-42
  • 12.­44
  • 14.­3-4
  • 15.­28
  • 15.­150
  • 15.­171
  • 19.­20
  • 19.­37
  • 19.­81
  • 21.­26
  • 21.­89
  • g.­29
g.­324

listener

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 11 passages in the translation:

  • 1.­18-20
  • 16.­3
  • 26.­135
  • 26.­173
  • 26.­175
  • 27.­21
  • 27.­25
  • g.­234
  • g.­694
g.­328

Lord of Death

Wylie:
  • gshin rje
Tibetan:
  • གཤིན་རྗེ།
Sanskrit:
  • yāma

The Lord of Death who directs the departed into the next realm of rebirth.

Located in 6 passages in the translation:

  • 5.­83
  • 7.­35
  • 19.­82
  • 22.­51
  • 24.­142
  • 26.­30
g.­329

lower realms

Wylie:
  • ngan song
Tibetan:
  • ངན་སོང་།
Sanskrit:
  • apāya
  • durgati

A collective name for the realms of animals, hungry ghosts, and denizens of the hells.

Located in 20 passages in the translation:

  • 2.­22
  • 5.­46
  • 5.­87
  • 6.­62
  • 7.­58
  • 7.­75
  • 7.­110
  • 7.­149
  • 14.­48
  • 15.­130
  • 15.­215
  • 17.­60
  • 19.­3
  • 19.­13
  • 19.­24
  • 19.­28
  • 19.­55
  • 21.­204
  • 23.­9
  • 24.­30
g.­334

Madhusaṃbhava

Wylie:
  • sbrang rtsi ’byung
Tibetan:
  • སྦྲང་རྩི་འབྱུང་།
Sanskrit:
  • madhusaṃbhava

The name the merchants Trapuṣa and Bhallika will bear when they become buddhas in the future.

Located in 1 passage in the translation:

  • 24.­171
g.­335

Magadha

Wylie:
  • ma ga dhA
Tibetan:
  • མ་ག་དྷཱ།
Sanskrit:
  • magadha

Definition from the 84000 Glossary of Terms:

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

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

Located in 20 passages in the translation:

  • i.­6
  • 3.­21
  • 10.­9
  • 12.­41
  • 16.­6
  • 16.­22
  • 16.­34
  • 16.­36
  • 16.­39
  • 17.­7
  • 25.­32-34
  • 25.­49
  • 26.­9
  • g.­210
  • g.­306
  • g.­438
  • g.­554
  • g.­707
g.­336

Maghā

Wylie:
  • mchu
Tibetan:
  • མཆུ།
Sanskrit:
  • maghā

A constellation in the south, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­140
g.­338

Mahākapphiṇa

Wylie:
  • ka pi la na chen po
Tibetan:
  • ཀ་པི་ལ་ན་ཆེན་པོ།
Sanskrit:
  • mahākapphiṇa

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 2 passages in the translation:

  • 1.­2
  • g.­289
g.­341

Mahākāśyapa

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

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 3 passages in the translation:

  • 1.­2
  • 27.­14
  • 27.­25
g.­342

Mahākātyāyana

Wylie:
  • ka tya ya na’i bu chen po
Tibetan:
  • ཀ་ཏྱ་ཡ་ནའི་བུ་ཆེན་པོ།
Sanskrit:
  • mahākātyāyana

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­343

Mahā­maudgalyāyana

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

Definition from the 84000 Glossary of Terms:

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

In this text:

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­344

Mahānāma

Wylie:
  • ming chen
Tibetan:
  • མིང་ཆེན།
Sanskrit:
  • mahānāma

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove. He was one of the five companions who joined Prince Siddhārtha while practicing austerities and attended his first turning of the wheel of Dharma at the Deer Park, after the Buddha’s awakening.

Located in 2 passages in the translation:

  • 1.­2
  • g.­183
g.­346

Mahāpāraṇika

Wylie:
  • pha rol tu ’gro ba chen po
Tibetan:
  • ཕ་རོལ་ཏུ་འགྲོ་བ་ཆེན་པོ།
Sanskrit:
  • mahāpāraṇika

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­348

Mahāprajāpatī Gautamī

Wylie:
  • skye dgu’i bdag mo chen mo gau ta mI
Tibetan:
  • སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ་གཽ་ཏ་མཱི།
Sanskrit:
  • mahāprajāpatī gautamī

Siddhārtha Gautama’s aunt, who raised him following his mother’s death and who later became the first woman to go forth as a member of the Buddha Śākyamuni’s monastic saṅgha.

Located in 7 passages in the translation:

  • 7.­89
  • 8.­3
  • 9.­3
  • 15.­14
  • 15.­157
  • 15.­161
  • g.­407
g.­349

Mahārājā

Wylie:
  • rgyal po che
Tibetan:
  • རྒྱལ་པོ་ཆེ།
Sanskrit:
  • mahārājā

One of the eight goddesses in the north, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­163
g.­354

Maheśvara

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

One of the gods of the pure realms. This is a frequently used name for Śiva and often synonymous with Īśvara, though sometimes they are presented as separate deities.

Located in 14 passages in the translation:

  • 1.­6
  • 1.­13
  • 1.­18
  • 1.­23
  • 2.­3
  • 5.­4
  • 5.­30
  • 7.­126
  • 7.­128-129
  • 19.­4
  • 27.­1
  • 27.­25
  • g.­269
g.­356

Mahita

Wylie:
  • mchod byas
Tibetan:
  • མཆོད་བྱས།
Sanskrit:
  • mahita

One of the gods of the pure realms.

Located in 4 passages in the translation:

  • 1.­13
  • 1.­18
  • 1.­23
  • 27.­1
g.­357

mahoraga

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

Definition from the 84000 Glossary of Terms:

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

Located in 18 passages in the translation:

  • 5.­4
  • 5.­76
  • 8.­4
  • 10.­1
  • 10.­9
  • 11.­6
  • 13.­1
  • 13.­5
  • 15.­150
  • 17.­18
  • 17.­48
  • 19.­39
  • 20.­12
  • 20.­21
  • 21.­27
  • 24.­2
  • 26.­212
  • 26.­215
g.­359

Maitreya

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

Definition from the 84000 Glossary of Terms:

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

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

In this text:

One of the bodhisattvas attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 13 passages in the translation:

  • i.­3
  • 1.­3
  • 5.­2-3
  • 26.­102-103
  • 26.­106
  • 26.­114
  • 26.­217
  • 27.­14
  • 27.­25
  • g.­149
  • g.­241
g.­363

Maṇibhadra

Wylie:
  • nor bzangs
Tibetan:
  • ནོར་བཟངས།
Sanskrit:
  • maṇibhadra

A yakṣa king, the brother of Kubera.

Located in 1 passage in the translation:

  • 24.­160
g.­364

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 157 passages in the translation:

  • s.­1
  • i.­2
  • i.­8-9
  • 1.­5
  • 1.­9
  • 1.­15
  • 2.­4
  • 2.­26
  • 2.­30
  • 4.­24
  • 4.­34
  • 5.­30
  • 5.­52
  • 7.­31
  • 7.­45
  • 7.­143
  • 11.­6
  • 12.­57
  • 12.­62
  • 13.­3
  • 13.­24
  • 13.­146-147
  • 18.­1
  • 18.­4
  • 18.­8-10
  • 18.­17
  • 18.­21
  • 18.­24
  • 18.­32
  • 19.­9
  • 19.­11
  • 19.­14
  • 19.­52
  • 19.­65
  • 19.­71
  • 20.­26
  • 21.­1
  • 21.­3
  • 21.­7-9
  • 21.­14-15
  • 21.­17
  • 21.­20
  • 21.­43-45
  • 21.­64
  • 21.­75
  • 21.­80
  • 21.­85
  • 21.­100
  • 21.­103
  • 21.­105-112
  • 21.­115
  • 21.­117
  • 21.­119
  • 21.­123
  • 21.­133
  • 21.­145-146
  • 21.­149
  • 21.­154-155
  • 21.­158
  • 21.­166-167
  • 21.­171
  • 21.­184
  • 21.­192
  • 21.­200
  • 21.­203
  • 21.­205
  • 21.­208-209
  • 21.­211-212
  • 21.­215
  • 21.­222
  • 21.­230-231
  • 21.­236
  • 21.­238
  • 21.­241-242
  • 22.­39
  • 22.­48
  • 22.­59-60
  • 22.­64-65
  • 22.­68
  • 22.­74
  • 23.­23-25
  • 23.­29
  • 23.­44
  • 23.­56
  • 24.­68
  • 24.­77-79
  • 24.­81
  • 24.­85
  • 26.­1
  • 26.­34
  • 26.­46
  • 26.­125
  • g.­4
  • g.­26
  • g.­27
  • g.­30
  • g.­37
  • g.­58
  • g.­69
  • g.­75
  • g.­89
  • g.­138
  • g.­142
  • g.­151
  • g.­162
  • g.­163
  • g.­173
  • g.­333
  • g.­365
  • g.­366
  • g.­406
  • g.­463
  • g.­475
  • g.­499
  • g.­500
  • g.­557
  • g.­559
  • g.­562
  • g.­576
  • g.­584
  • g.­587
  • g.­588
  • g.­615
  • g.­616
  • g.­633
  • g.­681
  • g.­689
  • g.­727
g.­376

memorial

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

Definition from the 84000 Glossary of Terms:

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

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

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

Located in 17 passages in the translation:

  • 6.­44
  • 7.­28
  • 15.­150-151
  • 15.­153
  • 18.­38
  • 18.­40
  • 24.­137
  • 24.­146
  • 26.­153
  • 26.­157-160
  • 26.­167
  • 26.­171
  • g.­29
g.­377

mental stability

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 3 passages in the translation:

  • 2.­1
  • 2.­5-6
g.­378

merchants

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

Located in 17 passages in the translation:

  • 1.­4
  • 3.­34
  • 8.­1-2
  • 8.­7
  • 15.­46
  • 24.­95-97
  • 24.­111
  • 24.­117
  • 24.­121
  • 24.­127
  • 24.­129
  • g.­73
  • g.­334
  • g.­677
g.­379

merit

Wylie:
  • bsod nams
Tibetan:
  • བསོད་ནམས།
Sanskrit:
  • puṇya

Definition from the 84000 Glossary of Terms:

In Buddhism more generally, merit refers to the wholesome karmic potential accumulated by someone as a result of positive and altruistic thoughts, words, and actions, which will ripen in the current or future lifetimes as the experience of happiness and well-being. According to the Mahāyāna, it is important to dedicate the merit of one’s wholesome actions to the awakening of oneself and to the ultimate and temporary benefit of all sentient beings. Doing so ensures that others also experience the results of the positive actions generated and that the merit is not wasted by ripening in temporary happiness for oneself alone.

Located in 100 passages in the translation:

  • 2.­2
  • 2.­4-5
  • 2.­7
  • 2.­11
  • 2.­15
  • 2.­24
  • 3.­21
  • 3.­34
  • 4.­3-5
  • 4.­11
  • 4.­30
  • 4.­38
  • 5.­32
  • 5.­40
  • 5.­54
  • 5.­63-64
  • 5.­81
  • 5.­99
  • 5.­103
  • 6.­9
  • 6.­60
  • 6.­64-65
  • 7.­70
  • 7.­74
  • 7.­76
  • 7.­90-91
  • 7.­111
  • 7.­127
  • 7.­132
  • 7.­139
  • 7.­143
  • 8.­2
  • 8.­9
  • 11.­5
  • 12.­7
  • 13.­13
  • 13.­62
  • 13.­144
  • 13.­150
  • 14.­39
  • 14.­52
  • 15.­24
  • 15.­26
  • 15.­62
  • 15.­136
  • 15.­140
  • 15.­149
  • 15.­190
  • 15.­194
  • 15.­204
  • 15.­211
  • 15.­220
  • 17.­4
  • 17.­23
  • 17.­44
  • 18.­7
  • 18.­10
  • 18.­41
  • 18.­43
  • 19.­9
  • 19.­12
  • 19.­21
  • 19.­40
  • 19.­73
  • 19.­75
  • 19.­78
  • 20.­4
  • 20.­10
  • 20.­26
  • 21.­64
  • 21.­103
  • 21.­190
  • 21.­225
  • 21.­229
  • 22.­40
  • 22.­52
  • 22.­63
  • 22.­65-66
  • 23.­3
  • 23.­29
  • 23.­53
  • 23.­55
  • 23.­57
  • 24.­107
  • 25.­21
  • 26.­123
  • 26.­129
  • 27.­8-9
  • 27.­13
  • 27.­16
  • 27.­18
  • 27.­20
g.­380

Meru

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

Definition from the 84000 Glossary of Terms:

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

Located in 35 passages in the translation:

  • 2.­10
  • 5.­89
  • 6.­75
  • 8.­9-10
  • 11.­4
  • 11.­27
  • 12.­40
  • 12.­42
  • 12.­56
  • 14.­37
  • 15.­24
  • 15.­96
  • 15.­147
  • 17.­36
  • 19.­2
  • 19.­5
  • 21.­25
  • 21.­35
  • 21.­39
  • 21.­46
  • 21.­53
  • 21.­68
  • 21.­102
  • 21.­165
  • 21.­202
  • 21.­216
  • 21.­220
  • 22.­44
  • 22.­71
  • 23.­17
  • 23.­53
  • 24.­89
  • 24.­110
  • g.­286
g.­381

mindfulness

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 32 passages in the translation:

  • 2.­1
  • 2.­4
  • 2.­14
  • 4.­21
  • 4.­23-26
  • 6.­51
  • 6.­55
  • 6.­68
  • 11.­2
  • 11.­36
  • 12.­37
  • 13.­162
  • 17.­5
  • 18.­23
  • 19.­4
  • 22.­2
  • 24.­33
  • 24.­38
  • 24.­41
  • 24.­104-105
  • 26.­61
  • 26.­129-130
  • 26.­202
  • g.­34
  • g.­170
  • g.­186
  • g.­187
g.­382

minister

Wylie:
  • blon po
Tibetan:
  • བློན་པོ།
Sanskrit:
  • amātya

Located in 17 passages in the translation:

  • 1.­4
  • 3.­2
  • 3.­12
  • 3.­30
  • 3.­34
  • 6.­7
  • 7.­91
  • 7.­95
  • 8.­1-2
  • 8.­7
  • 11.­1
  • 11.­15
  • 11.­20
  • 12.­1
  • 26.­135
  • 26.­164
g.­385

Miśrakeśī

Wylie:
  • skra ’dres ma
Tibetan:
  • སྐྲ་འདྲེས་མ།
Sanskrit:
  • miśrakeśī

One of the eight goddesses in the west, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­153
g.­387

modesty

Wylie:
  • khrel yod
Tibetan:
  • ཁྲེལ་ཡོད།
Sanskrit:
  • hrī
  • lajjā

A mental state that induces one to avoid immoral behavior out of concern for what others will think or say about oneself if one misbehaves.

Located in 6 passages in the translation:

  • 2.­1
  • 3.­32
  • 3.­46
  • 4.­13
  • 12.­13
  • 12.­76
g.­388

monk

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 333 passages in the translation:

  • 1.­2-3
  • 1.­5
  • 1.­18
  • 1.­21
  • 1.­28
  • 2.­1
  • 3.­1-2
  • 3.­13-21
  • 4.­1
  • 4.­5
  • 4.­35-36
  • 5.­1
  • 5.­8
  • 5.­30
  • 5.­63
  • 5.­81-82
  • 6.­1
  • 6.­18
  • 6.­20
  • 6.­22
  • 6.­30
  • 6.­50
  • 6.­52-57
  • 6.­59-61
  • 7.­1
  • 7.­25
  • 7.­28
  • 7.­33
  • 7.­36
  • 7.­39-40
  • 7.­42
  • 7.­44
  • 7.­49
  • 7.­71
  • 7.­73-74
  • 7.­85-86
  • 7.­88
  • 7.­92
  • 7.­94
  • 7.­105
  • 7.­126
  • 7.­128
  • 8.­1-3
  • 8.­7-8
  • 8.­11
  • 9.­1
  • 10.­1
  • 10.­15
  • 11.­1
  • 12.­1
  • 12.­16
  • 12.­18
  • 12.­22-23
  • 12.­48
  • 12.­63
  • 12.­79
  • 13.­1
  • 13.­4-6
  • 13.­15
  • 13.­142
  • 13.­144
  • 13.­147
  • 13.­154
  • 13.­169
  • 14.­1
  • 14.­5
  • 14.­14
  • 14.­17-18
  • 14.­22-27
  • 15.­1
  • 15.­11-12
  • 15.­23
  • 15.­27-28
  • 15.­52
  • 15.­100
  • 15.­107
  • 15.­150-152
  • 15.­154
  • 16.­1-6
  • 16.­21
  • 16.­34
  • 17.­1
  • 17.­3
  • 17.­5
  • 17.­7-13
  • 17.­22-26
  • 17.­38-39
  • 17.­41-44
  • 18.­1
  • 18.­24-30
  • 18.­32
  • 18.­34
  • 18.­36-38
  • 18.­41
  • 19.­1
  • 19.­5
  • 19.­7
  • 19.­18
  • 19.­24
  • 19.­45
  • 19.­61
  • 19.­67-68
  • 19.­81
  • 20.­1
  • 21.­1-2
  • 21.­7
  • 21.­12
  • 21.­14
  • 21.­20
  • 21.­43
  • 21.­45
  • 21.­48
  • 21.­57
  • 21.­63
  • 21.­68
  • 21.­78
  • 21.­133
  • 21.­175
  • 21.­183-184
  • 21.­192
  • 21.­200
  • 21.­205
  • 21.­215
  • 22.­1
  • 22.­5
  • 22.­22
  • 22.­25-26
  • 22.­32-33
  • 22.­35-36
  • 22.­69
  • 23.­12-13
  • 23.­17
  • 23.­23
  • 23.­29
  • 23.­35
  • 23.­41
  • 23.­45
  • 23.­57
  • 24.­1
  • 24.­3-4
  • 24.­76-77
  • 24.­89
  • 24.­92
  • 24.­94
  • 24.­98-99
  • 24.­103-108
  • 24.­117
  • 25.­1
  • 25.­11
  • 25.­13
  • 25.­22-24
  • 25.­28
  • 25.­31-33
  • 25.­47-48
  • 25.­50
  • 25.­53-54
  • 26.­1
  • 26.­3
  • 26.­5-11
  • 26.­17-19
  • 26.­21-28
  • 26.­43-44
  • 26.­53
  • 26.­59-62
  • 26.­66-80
  • 26.­95
  • 26.­133
  • 26.­148
  • 26.­150
  • 26.­153
  • 26.­155
  • 26.­158
  • 26.­161-162
  • 26.­164
  • 26.­174
  • g.­2
  • g.­10
  • g.­17
  • g.­19
  • g.­25
  • g.­52
  • g.­64
  • g.­70
  • g.­117
  • g.­209
  • g.­211
  • g.­289
  • g.­298
  • g.­302
  • g.­338
  • g.­341
  • g.­342
  • g.­343
  • g.­344
  • g.­346
  • g.­400
  • g.­407
  • g.­411
  • g.­478
  • g.­479
  • g.­490
  • g.­516
  • g.­556
  • g.­608
  • g.­612
  • g.­654
  • g.­686
  • g.­699
  • g.­700
  • g.­715
  • g.­731
  • g.­739
  • g.­770
g.­393

Mṛgaśirā

Wylie:
  • mgo
Tibetan:
  • མགོ
Sanskrit:
  • mṛgaśirā

A constellation in the east, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­131
g.­394

Mucilinda

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

A nāga king in whose domain the Buddha briefly stayed.

Located in 3 passages in the translation:

  • 24.­89-91
g.­395

Mūlā

Wylie:
  • snrubs
Tibetan:
  • སྣྲུབས།
Sanskrit:
  • mūlā

A constellation in the west, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­149
g.­396

Munivarman

Wylie:
  • mu ni bar ma
Tibetan:
  • མུ་ནི་བར་མ།
Sanskrit:
  • munivarman

An Indian preceptor who was resident in Tibet during the late eighth and early ninth centuries.

Located in 1 passage in the translation:

  • c.­2
g.­400

Nadīkāśyapa

Wylie:
  • chu klung ’od srung
Tibetan:
  • ཆུ་ཀླུང་འོད་སྲུང་།
Sanskrit:
  • nadīkāśyapa

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­401

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 75 passages in the translation:

  • 2.­3
  • 2.­19
  • 5.­81
  • 6.­52
  • 6.­58
  • 7.­2
  • 7.­24-25
  • 7.­29
  • 7.­57
  • 7.­63
  • 7.­109
  • 8.­9
  • 10.­1
  • 10.­9
  • 11.­5
  • 13.­1
  • 13.­5
  • 13.­100
  • 13.­184-185
  • 14.­40
  • 15.­28
  • 15.­53
  • 15.­104
  • 15.­110
  • 15.­150
  • 15.­212
  • 17.­18
  • 17.­48
  • 17.­74
  • 18.­38-40
  • 18.­45
  • 18.­47
  • 19.­2
  • 19.­22
  • 19.­39
  • 19.­45
  • 19.­49-52
  • 19.­60-61
  • 19.­70
  • 19.­80
  • 20.­7
  • 20.­21
  • 21.­44
  • 21.­155
  • 24.­2
  • 24.­89-91
  • 24.­151
  • 24.­170
  • 25.­56
  • 26.­17
  • 26.­212-213
  • 26.­215
  • 27.­11
  • g.­22
  • g.­205
  • g.­266
  • g.­288
  • g.­360
  • g.­394
  • g.­409
  • g.­526
  • g.­618
  • g.­652
  • g.­748
g.­404

Nairañjanā

Wylie:
  • nai ran dzan na
Tibetan:
  • ནཻ་རན་ཛན་ན།
Sanskrit:
  • nairañjanā

A river near Gayā. It was on the banks of this river that Prince Siddhārtha practiced asceticism, and where he bathed at the end of this period.

Located in 13 passages in the translation:

  • 16.­39
  • 17.­12
  • 17.­29
  • 18.­2
  • 18.­38-39
  • 18.­44-45
  • 18.­50
  • 19.­1
  • 19.­5-6
  • 24.­91
g.­407

Nanda

Wylie:
  • dga’ bo
Tibetan:
  • དགའ་བོ།
Sanskrit:
  • nanda

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove. Nanda was the younger half-brother of Prince Siddhārtha (the Buddha Śākyamuni); his mother was Mahāprajāpatī Gautamī, Siddhārtha Gautama’s maternal aunt. He became an important monastic disciple of the Buddha.

Located in 2 passages in the translation:

  • 1.­2
  • 12.­52
g.­408

Nanda

Wylie:
  • dga’ bo
Tibetan:
  • དགའ་བོ།
Sanskrit:
  • nanda

One of the gods of the pure realms.

Located in 4 passages in the translation:

  • 1.­13
  • 1.­18
  • 1.­23
  • 27.­1
g.­410

Nandavardhanī

Wylie:
  • dga’ ’phel ma
Tibetan:
  • དགའ་འཕེལ་མ།
Sanskrit:
  • nandavardhanī

One of the eight goddesses in the east, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­136
g.­411

Nandika

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

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­413

Nandinī

Wylie:
  • dga’ can ma
Tibetan:
  • དགའ་ཅན་མ།
Sanskrit:
  • nandinī

One of the eight goddesses in the east, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­136
g.­414

Nandisenā

Wylie:
  • dga’ sde
Tibetan:
  • དགའ་སྡེ།
Sanskrit:
  • nandisenā

One of the eight goddesses in the east, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­136
g.­415

Nandottarā

Wylie:
  • dga’ mtsho gam
Tibetan:
  • དགའ་མཚོ་གམ།
Sanskrit:
  • nandottarā

One of the eight goddesses in the east, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­136
g.­418

Nārāyaṇa

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

Major deity in the pantheon of the classical Indian religious traditions, he is famous for his strength.

Located in 12 passages in the translation:

  • 7.­111
  • 7.­116
  • 7.­119
  • 8.­8
  • 15.­24
  • 15.­161
  • 15.­189
  • 19.­2
  • 20.­6
  • 21.­64
  • 21.­182
  • 26.­176
g.­419

Navanāmikā

Wylie:
  • dgu ba
Tibetan:
  • དགུ་བ།
Sanskrit:
  • navanāmikā

One of the eight goddesses in the west, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­154
g.­429

omen

Wylie:
  • snga ltas
Tibetan:
  • སྔ་ལྟས།
Sanskrit:
  • pūrvanimitta

Prognostication, foreshadowing.

Located in 16 passages in the translation:

  • 5.­8-13
  • 7.­1
  • 7.­3
  • 14.­2
  • 14.­31
  • 14.­51
  • 18.­34
  • 19.­52
  • 21.­7
  • 21.­9
  • 21.­16
g.­433

Padmāvatī

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

One of the eight goddesses in the north, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­162
g.­442

park

Wylie:
  • kun dga’ ra ba
Tibetan:
  • ཀུན་དགའ་ར་བ།
Sanskrit:
  • ārāma

Definition from the 84000 Glossary of Terms:

Generally found within the limits of a town or city, an ārāma was a private citizen’s park, a pleasure grove, a pleasant garden‍—ārāma, in its etymology, is somewhat akin to what in English is expressed by the term “pleasance.” The Buddha and his disciples were offered several such ārāmas in which to dwell, which evolved into monasteries or vihāras. The term is still found in contemporary usage in names of Thai monasteries.

Located in 23 passages in the translation:

  • 5.­11
  • 7.­1
  • 7.­72
  • 9.­3
  • 11.­1
  • 11.­5
  • 14.­5
  • 14.­7-8
  • 14.­14
  • 14.­18
  • 14.­23
  • 15.­65
  • 15.­75
  • 15.­168
  • 15.­175-176
  • 18.­25
  • 19.­17
  • 20.­14
  • 21.­7
  • 21.­110
  • g.­603
g.­445

patience

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

Definition from the 84000 Glossary of Terms:

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

Located in 18 passages in the translation:

  • 1.­3
  • 2.­1
  • 2.­17
  • 4.­28
  • 4.­45
  • 5.­88
  • 7.­126
  • 13.­11
  • 13.­23
  • 13.­50
  • 15.­59
  • 15.­93
  • 19.­20
  • 21.­228
  • 26.­52
  • 26.­127
  • 26.­159
  • g.­592
g.­447

perfect and complete awakened one

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

The attainment of a buddha, who has gained total freedom from conditioned existence, overcome all tendencies imprinted on the mind as a result of a long association with afflicted mental states, and fully manifested all aspects of buddha body, speech, and mind. Also used to emphasize the superiority of buddhahood when contrasted with the achievement of the arhats and pratyekabuddhas. A samyaksaṃbuddha is considered superior by virtue of his compassionate activity, his omniscience, and his ten special powers.

Located in 1 passage in the translation:

  • 24.­98
g.­448

perfection

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

To have transcended or crossed to the other side; typically refers to the practices of the bodhisattvas, which are embraced with knowledge.

Located in 13 passages in the translation:

  • 1.­3
  • 2.­1
  • 2.­4
  • 4.­4
  • 4.­16
  • 4.­27-28
  • 4.­34
  • 12.­32
  • 13.­143
  • 19.­9
  • 25.­35
  • 26.­139
g.­450

Phālgunī

Wylie:
  • gre
Tibetan:
  • གྲེ།
Sanskrit:
  • phālgunī

A constellation in the south, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­140
g.­454

poṣadha

Wylie:
  • gso sbyong
Tibetan:
  • གསོ་སྦྱོང་།
Sanskrit:
  • poṣadha

A group of eight vows taken for one day on certain days of the month to emphasize purity.

Located in 3 passages in the translation:

  • 3.­3
  • 3.­33
  • 6.­2
g.­455

powers

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

See “five powers.”

Located in 5 passages in the translation:

  • 2.­1
  • 2.­4
  • 13.­153
  • 15.­59
  • 26.­130
g.­464

Praśānta

Wylie:
  • rab zhi
Tibetan:
  • རབ་ཞི།
Sanskrit:
  • praśānta

One of the gods of the pure realms.

Located in 3 passages in the translation:

  • 1.­13
  • 1.­18
  • 27.­1
g.­470

pride

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

Literally “I king.” Arrogance or egocentrism.

Located in 41 passages in the translation:

  • 2.­2
  • 2.­5
  • 2.­14
  • 3.­36
  • 3.­46
  • 4.­16
  • 4.­28
  • 4.­53
  • 5.­68
  • 5.­83
  • 6.­10
  • 7.­34
  • 7.­47
  • 7.­127
  • 7.­139
  • 8.­10
  • 10.­10
  • 10.­21
  • 11.­26
  • 12.­11-12
  • 12.­14
  • 12.­27
  • 12.­30
  • 12.­53
  • 13.­150
  • 13.­162
  • 15.­25
  • 15.­32
  • 20.­20
  • 21.­15
  • 21.­76
  • 21.­117
  • 21.­145
  • 21.­188
  • 22.­35
  • 24.­16
  • 24.­93
  • 24.­114
  • 26.­30
  • 26.­145
g.­471

priest

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

A member of the Indian priestly caste, a brahmin.

Located in 71 passages in the translation:

  • 1.­4-5
  • 3.­2
  • 3.­13
  • 3.­31
  • 5.­5
  • 5.­7
  • 6.­13-14
  • 6.­17
  • 6.­19-20
  • 7.­74
  • 7.­86
  • 7.­90-91
  • 7.­96
  • 7.­105
  • 7.­120
  • 8.­2
  • 8.­7
  • 9.­1
  • 9.­3
  • 11.­22
  • 12.­1
  • 12.­10
  • 12.­16
  • 12.­18-20
  • 12.­25
  • 13.­5
  • 13.­35
  • 13.­39-40
  • 15.­61
  • 16.­2
  • 16.­34
  • 17.­5
  • 17.­8-10
  • 17.­35
  • 17.­38
  • 17.­43
  • 18.­21
  • 18.­24
  • 18.­28
  • 18.­35-36
  • 21.­7
  • 22.­43
  • 24.­117
  • 24.­167
  • 25.­38
  • 26.­133
  • 26.­148
  • 26.­150
  • 26.­153
  • 26.­155
  • 26.­158
  • 26.­161-162
  • 26.­164
  • 26.­174
  • g.­155
  • g.­416
  • g.­491
  • g.­579
  • g.­685
  • g.­686
g.­472

Pṛthvī

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

One of the eight goddesses in the north, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­162
g.­473

Punarvasu

Wylie:
  • nab so
Tibetan:
  • ནབ་སོ།
Sanskrit:
  • punarvasu

A constellation in the east, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­131
g.­474

Puṇḍarīkā

Wylie:
  • pad ma dkar
Tibetan:
  • པད་མ་དཀར།
Sanskrit:
  • puṇḍarīkā

One of the eight goddesses in the west, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­153
g.­477

pure realm

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

Definition from the 84000 Glossary of Terms:

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

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

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

Located in 49 passages in the translation:

  • 1.­6
  • 1.­12-13
  • 1.­18
  • 3.­2
  • 5.­30
  • 6.­9
  • 6.­54-55
  • 7.­26
  • 7.­128
  • 14.­8
  • 15.­34
  • 15.­152
  • 18.­32
  • 18.­35
  • 19.­67
  • 21.­87
  • 21.­184
  • 21.­192
  • 23.­1
  • 23.­12
  • 25.­25
  • 26.­6
  • 27.­1
  • 27.­25
  • g.­99
  • g.­109
  • g.­218
  • g.­220
  • g.­237
  • g.­239
  • g.­240
  • g.­242
  • g.­243
  • g.­245
  • g.­246
  • g.­269
  • g.­331
  • g.­337
  • g.­354
  • g.­356
  • g.­408
  • g.­423
  • g.­464
  • g.­467
  • g.­613
  • g.­629
  • g.­694
g.­478

Pūrṇa

Wylie:
  • gang po
Tibetan:
  • གང་པོ།
Sanskrit:
  • pūrṇa

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­479

Pūrṇa­maitrāyaṇī­putra

Wylie:
  • byams ma’i bu gang po
Tibetan:
  • བྱམས་མའི་བུ་གང་པོ།
Sanskrit:
  • pūrṇa­maitrāyaṇī­putra

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­480

Pūrva Aparā

Wylie:
  • khrums stod
Tibetan:
  • ཁྲུམས་སྟོད།
Sanskrit:
  • pūrva aparā

A constellation in the north.

Located in 1 passage in the translation:

  • 24.­158
g.­486

Puṣya

Wylie:
  • rgyal
  • rgyal skar ma
Tibetan:
  • རྒྱལ།
  • རྒྱལ་སྐར་མ།
Sanskrit:
  • puṣya

A constellation in a section of the east.

Located in 10 passages in the translation:

  • 3.­33
  • 6.­2
  • 7.­3
  • 9.­2
  • 15.­53
  • 15.­100
  • 15.­115-116
  • 15.­209
  • 24.­131
g.­490

Rāhula

Wylie:
  • sgra bcan zin
Tibetan:
  • སྒྲ་བཅན་ཟིན།
Sanskrit:
  • rāhula

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­492

Rājagṛha

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

Definition from the 84000 Glossary of Terms:

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

Located in 8 passages in the translation:

  • 3.­14
  • 16.­6
  • 16.­8
  • 17.­1
  • 17.­7
  • g.­207
  • g.­367
  • g.­390
g.­496

Rāma

Wylie:
  • rangs byed
Tibetan:
  • རངས་བྱེད།
Sanskrit:
  • rāma

Father to Rudraka (Udraka).

Located in 10 passages in the translation:

  • 17.­1-6
  • 26.­3-5
  • g.­524
g.­499

Rati

Wylie:
  • dga’
Tibetan:
  • དགའ།
Sanskrit:
  • rati

One of the daughters of Māra present on the eve of Siddhārtha’s awakening.

Located in 2 passages in the translation:

  • 21.­146
  • 24.­79
g.­516

Revata

Wylie:
  • nam gru
Tibetan:
  • ནམ་གྲུ།
Sanskrit:
  • revata

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­517

Revatī

Wylie:
  • nam gru
Tibetan:
  • ནམ་གྲུ།
Sanskrit:
  • revatī

A constellation in the north, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­158
g.­518

Rohiṇī

Wylie:
  • smar ma
Tibetan:
  • སྨར་མ།
Sanskrit:
  • rohiṇī

A constellation in the east, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­131
g.­520

roots of virtue

Wylie:
  • dge ba’i rtsa ba
Tibetan:
  • དགེ་བའི་རྩ་བ།
Sanskrit:
  • kuśalamūla

Wholesome actions that are conducive to happiness.

Located in 13 passages in the translation:

  • 7.­30
  • 7.­46
  • 7.­48
  • 7.­126
  • 13.­4
  • 13.­144-145
  • 13.­153
  • 15.­46
  • 22.­38
  • 23.­75
  • 24.­21
  • 26.­152
g.­524

Rudraka

Wylie:
  • lhag spyod
Tibetan:
  • ལྷག་སྤྱོད།
Sanskrit:
  • rudraka

A meditation teacher who was one of the Buddha’s teachers before he attained awakening. Although the spelling Rudraka is attested in the Sanskrit of this sūtra, in most other texts his name is Udraka, or Udraka Rāmaputra (“Udraka the son of Rāma”).

Located in 11 passages in the translation:

  • i.­6
  • 17.­1-6
  • 26.­3-5
  • g.­496
g.­529

sage

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

Indian sage, wise man (often a wandering ascetic or hermit). This term was also used to render muni (thub pa); see “Able One.”

Located in 112 passages in the translation:

  • 1.­7-8
  • 1.­25
  • 3.­14
  • 3.­30
  • 3.­37
  • 3.­48
  • 5.­5
  • 5.­54
  • 5.­62
  • 7.­55
  • 7.­74
  • 7.­90
  • 7.­92-96
  • 7.­101
  • 7.­104-106
  • 7.­111-115
  • 7.­118-121
  • 7.­123-125
  • 11.­3
  • 11.­5-6
  • 11.­8-9
  • 11.­11-14
  • 11.­26
  • 11.­34
  • 12.­62
  • 12.­78
  • 13.­9
  • 13.­20-22
  • 13.­36-37
  • 13.­40-41
  • 13.­55
  • 13.­63
  • 13.­92
  • 13.­102
  • 15.­9
  • 15.­80
  • 15.­135
  • 15.­171
  • 15.­190
  • 18.­45
  • 19.­12
  • 19.­51-52
  • 19.­54
  • 19.­62
  • 19.­78
  • 20.­4
  • 21.­50
  • 21.­95-97
  • 21.­150
  • 21.­162
  • 21.­206
  • 22.­49
  • 23.­14
  • 23.­21
  • 23.­25
  • 23.­40-41
  • 23.­53-54
  • 23.­59
  • 23.­65
  • 24.­85
  • 24.­110
  • 24.­112
  • 24.­120
  • 25.­27
  • 25.­34
  • 25.­36
  • 25.­41
  • 25.­44
  • 25.­46
  • 25.­56-57
  • 26.­35
  • 26.­45-46
  • 26.­52
  • 26.­98
  • 26.­101
  • 26.­239
  • g.­2
  • g.­46
  • g.­417
  • g.­659
g.­534

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 81 passages in the translation:

  • i.­9
  • 2.­3
  • 2.­31
  • 4.­4
  • 5.­4
  • 5.­30
  • 5.­59
  • 5.­76
  • 5.­83
  • 6.­22
  • 6.­24
  • 6.­38-39
  • 6.­47
  • 6.­53
  • 6.­61
  • 6.­66
  • 7.­22-24
  • 7.­28-29
  • 7.­34
  • 7.­54-55
  • 7.­57
  • 7.­63
  • 7.­74
  • 7.­94
  • 8.­4
  • 8.­8
  • 9.­7
  • 11.­6
  • 11.­16
  • 13.­1
  • 13.­5
  • 15.­27-28
  • 15.­75
  • 15.­106
  • 15.­109
  • 15.­123
  • 15.­126
  • 15.­129
  • 15.­145
  • 15.­182
  • 15.­212-213
  • 16.­6
  • 16.­14
  • 18.­31
  • 19.­4
  • 21.­7
  • 21.­86
  • 21.­102
  • 21.­154-155
  • 22.­46
  • 22.­71
  • 23.­39
  • 23.­52
  • 23.­57
  • 24.­34
  • 24.­97
  • 24.­167
  • 24.­169
  • 25.­24-26
  • 25.­31
  • 26.­30
  • 26.­44-45
  • 26.­137
  • 27.­5
  • 27.­9
  • g.­8
  • g.­248
  • g.­384
  • g.­525
  • g.­708
g.­535

Śākya

Wylie:
  • shAkya
Tibetan:
  • ཤཱཀྱ།
Sanskrit:
  • śākya

Definition from the 84000 Glossary of Terms:

Name of the ancient tribe in which the Buddha was born as a prince; their kingdom was based to the east of Kośala, in the foothills near the present-day border of India and Nepal, with Kapilavastu as its capital.

Located in 90 passages in the translation:

  • s.­1
  • i.­4-5
  • 1.­7
  • 3.­34-36
  • 3.­39
  • 3.­56
  • 6.­60
  • 6.­76
  • 7.­25
  • 7.­66
  • 7.­74
  • 7.­88-90
  • 8.­2
  • 9.­2-3
  • 9.­5
  • 9.­9
  • 10.­1
  • 10.­8
  • 11.­5
  • 11.­8
  • 11.­21
  • 11.­28
  • 11.­35
  • 12.­1-2
  • 12.­18
  • 12.­21
  • 12.­24-25
  • 12.­27
  • 12.­31
  • 12.­34-36
  • 12.­38
  • 12.­44
  • 12.­46
  • 12.­48
  • 12.­52-53
  • 12.­58
  • 12.­61
  • 12.­63
  • 12.­66-67
  • 12.­79
  • 14.­29
  • 14.­33
  • 14.­38
  • 15.­12-13
  • 15.­86
  • 15.­120
  • 15.­136
  • 15.­150
  • 15.­157
  • 15.­161
  • 15.­164
  • 15.­170
  • 15.­175-176
  • 15.­185-186
  • 16.­1
  • 16.­35
  • 17.­27
  • 18.­4
  • 20.­10
  • 21.­10
  • 21.­42
  • 21.­65
  • 23.­40
  • 23.­54
  • 24.­6
  • 26.­56
  • 26.­98
  • g.­41
  • g.­71
  • g.­120
  • g.­217
  • g.­292
  • g.­345
  • g.­371
  • g.­619
g.­536

Śākyamuni

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

Definition from the 84000 Glossary of Terms:

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

Located in 14 passages in the translation:

  • i.­13
  • 20.­4
  • 24.­100-101
  • 26.­81
  • g.­2
  • g.­83
  • g.­95
  • g.­126
  • g.­149
  • g.­241
  • g.­348
  • g.­371
  • g.­407
g.­538

sāl tree

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

A hardwood tree that is widespread on the Indian subcontinent. Usually identified as Shorea robusta. It is usually known as the kind of tree under which the Buddha was born and passed away. However, according to this account, the Buddha was born under a fig tree, similar to the one under which he attained awakening.

Located in 4 passages in the translation:

  • 7.­52
  • 7.­79
  • 21.­195
  • 24.­111
g.­543

Samantakusuma

Wylie:
  • kun nas me tog
Tibetan:
  • ཀུན་ནས་མེ་ཏོག
Sanskrit:
  • samantakusuma

A god in the audience who asks the Buddha a question.

Located in 2 passages in the translation:

  • 24.­3-4
g.­549

saṅgha

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

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

Located in 12 passages in the translation:

  • s.­1
  • i.­10
  • 1.­2
  • 1.­18
  • 4.­10
  • 4.­45
  • 5.­47
  • 6.­44
  • 16.­3
  • 26.­93
  • g.­231
  • g.­348
g.­550

Śānta

Wylie:
  • zhi ba
Tibetan:
  • ཞི་བ།
Sanskrit:
  • śānta

A god.

Located in 2 passages in the translation:

  • 1.­23
  • 27.­1
g.­556

Śāriputra

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

Definition from the 84000 Glossary of Terms:

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

In this text:

One of the monks attending this teaching.

Located in 2 passages in the translation:

  • 1.­2
  • 27.­15
g.­560

Sarvārthasiddha

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

The personal name of the Buddha, meaning “one who accomplishes all aims.” Siddhārtha is a shorter form of this name.

Located in 17 passages in the translation:

  • 7.­72
  • 7.­88
  • 7.­94
  • 7.­96
  • 7.­98-103
  • 7.­116
  • 7.­120-121
  • 12.­1
  • 12.­38
  • 12.­61
  • g.­575
g.­563

Śatabhiṣā

Wylie:
  • mon gre
Tibetan:
  • མོན་གྲེ།
Sanskrit:
  • śatabhiṣā

A constellation in the north, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­158
g.­570

seat of awakening

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

Definition from the 84000 Glossary of Terms:

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

Located in 86 passages in the translation:

  • i.­7
  • 4.­34
  • 5.­31
  • 5.­61
  • 12.­40
  • 13.­188
  • 18.­25
  • 19.­4-7
  • 19.­11
  • 19.­17
  • 19.­20-22
  • 19.­24
  • 19.­37
  • 19.­43-44
  • 19.­86
  • 20.­1-3
  • 20.­5
  • 20.­7
  • 20.­9
  • 20.­11
  • 20.­13-15
  • 20.­17-19
  • 20.­21
  • 20.­26
  • 20.­42
  • 21.­1
  • 21.­7
  • 21.­67-68
  • 21.­92-94
  • 21.­102
  • 21.­119-120
  • 21.­166
  • 21.­182
  • 22.­36
  • 22.­43-44
  • 22.­70-71
  • 23.­1
  • 23.­13
  • 23.­18
  • 23.­42
  • 23.­46
  • 23.­48
  • 23.­55-56
  • 23.­63
  • 23.­69
  • 23.­71
  • 23.­75
  • 24.­14
  • 24.­76
  • 26.­9
  • 26.­57
  • g.­35
  • g.­57
  • g.­140
  • g.­144
  • g.­301
  • g.­352
  • g.­355
  • g.­432
  • g.­462
  • g.­574
  • g.­581
  • g.­640
  • g.­643
  • g.­650
  • g.­703
  • g.­741
g.­572

sense fields

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

Definition from the 84000 Glossary of Terms:

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

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

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

Located in 10 passages in the translation:

  • 13.­119
  • 13.­126
  • 22.­17-18
  • 22.­22
  • 22.­28
  • 24.­43
  • 24.­49
  • 25.­2
  • 26.­86
g.­573

seven branches of awakening

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

Definition from the 84000 Glossary of Terms:

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

In this text:

For an explanation of each branch, see 4.­25.

Located in 4 passages in the translation:

  • 2.­9
  • 26.­135
  • g.­94
  • g.­665
g.­575

Siddhārtha

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

Lit. “One Who Accomplished His Aim.” The birth name given to the Bodhisattva by his father, King Śuddhodana. Siddhārtha is a short form of the name Sarvārthasiddha.

Located in 96 passages in the translation:

  • 11.­20
  • 15.­51
  • 15.­154
  • 17.­26
  • g.­1
  • g.­4
  • g.­8
  • g.­10
  • g.­26
  • g.­28
  • g.­29
  • g.­30
  • g.­36
  • g.­37
  • g.­41
  • g.­46
  • g.­55
  • g.­58
  • g.­61
  • g.­64
  • g.­70
  • g.­75
  • g.­84
  • g.­89
  • g.­95
  • g.­106
  • g.­121
  • g.­138
  • g.­142
  • g.­147
  • g.­151
  • g.­154
  • g.­162
  • g.­163
  • g.­173
  • g.­183
  • g.­206
  • g.­208
  • g.­217
  • g.­257
  • g.­273
  • g.­291
  • g.­292
  • g.­314
  • g.­333
  • g.­344
  • g.­348
  • g.­358
  • g.­365
  • g.­404
  • g.­407
  • g.­412
  • g.­417
  • g.­430
  • g.­438
  • g.­457
  • g.­463
  • g.­475
  • g.­491
  • g.­493
  • g.­499
  • g.­500
  • g.­527
  • g.­533
  • g.­547
  • g.­551
  • g.­557
  • g.­559
  • g.­560
  • g.­562
  • g.­576
  • g.­583
  • g.­587
  • g.­588
  • g.­605
  • g.­609
  • g.­610
  • g.­615
  • g.­616
  • g.­619
  • g.­622
  • g.­630
  • g.­632
  • g.­633
  • g.­641
  • g.­655
  • g.­657
  • g.­681
  • g.­689
  • g.­691
  • g.­702
  • g.­727
  • g.­738
  • g.­742
  • g.­754
  • g.­772
g.­577

Siddhārthā

Wylie:
  • don grub ma
Tibetan:
  • དོན་གྲུབ་མ།
Sanskrit:
  • siddhārthā

One of the eight goddesses in the east, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­135
g.­579

Śikhaṇḍī

Wylie:
  • rma bya
Tibetan:
  • རྨ་བྱ།
Sanskrit:
  • śikhaṇḍī

A priest who inspired the merchant brothers, Trapuṣa and Bhallika.

Located in 2 passages in the translation:

  • 24.­117
  • 24.­121
g.­589

Śirī

Wylie:
  • dpal ldan ma
Tibetan:
  • དཔལ་ལྡན་མ།
Sanskrit:
  • śirī

One of the eight goddesses in the north, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­163
g.­590

Śītā

Wylie:
  • rol
Tibetan:
  • རོལ།
Sanskrit:
  • śītā

One of the eight goddesses in the west, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­154
g.­591

Śiva

Wylie:
  • gu lang
Tibetan:
  • གུ་ལང་།
Sanskrit:
  • śiva

Major deity in the pantheon of the classical Indian religious traditions.

Located in 5 passages in the translation:

  • 8.­8
  • g.­269
  • g.­286
  • g.­354
  • g.­523
g.­594

skillful means

Wylie:
  • thabs
Tibetan:
  • ཐབས།
Sanskrit:
  • upāya

Definition from the 84000 Glossary of Terms:

The concept of skillful or expedient means is central to the understanding of the Buddha’s enlightened deeds and the many scriptures that are revealed contingent on the needs, interests, and mental dispositions of specific types of individuals. It is, therefore, equated with compassion and the form body of the buddhas, the rūpakāya.

According to the Great Vehicle, training in skillful means collectively denotes the first five of the six perfections when integrated with wisdom, the sixth perfection. It is therefore paired with wisdom (prajñā), forming the two indispensable aspects of the path. It is also the seventh of the ten perfections. (Provisional 84000 definition. New definition forthcoming.)

Located in 8 passages in the translation:

  • 2.­1
  • 2.­4-5
  • 4.­29
  • 12.­5
  • 13.­143-144
  • 23.­55
g.­596

Śraddhā

Wylie:
  • re
Tibetan:
  • རེ།
Sanskrit:
  • śraddhā

One of the eight goddesses in the north, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­163
g.­597

Śravaṇa

Wylie:
  • gro bzhin
Tibetan:
  • གྲོ་བཞིན།
Sanskrit:
  • śravaṇa

A constellation in the west, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­149
g.­598

Śrāvastī

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

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 44 passages in the translation:

  • 1.­2
  • 1.­4
  • g.­10
  • g.­17
  • g.­19
  • g.­25
  • g.­52
  • g.­64
  • g.­70
  • g.­117
  • g.­131
  • g.­209
  • g.­211
  • g.­289
  • g.­298
  • g.­302
  • g.­306
  • g.­338
  • g.­340
  • g.­341
  • g.­342
  • g.­343
  • g.­344
  • g.­346
  • g.­359
  • g.­400
  • g.­407
  • g.­411
  • g.­424
  • g.­465
  • g.­468
  • g.­478
  • g.­479
  • g.­490
  • g.­516
  • g.­578
  • g.­585
  • g.­608
  • g.­612
  • g.­654
  • g.­700
  • g.­715
  • g.­739
  • g.­770
g.­602

Śriyāmatī

Wylie:
  • dpal ldan ma
Tibetan:
  • དཔལ་ལྡན་མ།
Sanskrit:
  • śriyāmatī

One of the eight goddesses in the south, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­144
g.­608

Subāhu

Wylie:
  • lag bzangs
Tibetan:
  • ལག་བཟངས།
Sanskrit:
  • subāhu

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­612

Subhūti

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

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­614

Subrahman

Wylie:
  • rab tshangs pa
Tibetan:
  • རབ་ཚངས་པ།
Sanskrit:
  • subrahman

A divine king of the Brahma realm.

Located in 3 passages in the translation:

  • 23.­18
  • 23.­23
  • 24.­126
g.­619

Śuddhodana

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

The king of the Śākyas, father of Prince Siddhārtha.

Located in 95 passages in the translation:

  • 3.­34-36
  • 3.­40
  • 3.­43
  • 3.­49
  • 5.­8
  • 5.­10-14
  • 5.­64
  • 6.­6-7
  • 6.­9
  • 6.­20
  • 6.­22
  • 6.­24-27
  • 6.­30
  • 6.­60
  • 7.­1
  • 7.­3-4
  • 7.­25
  • 7.­65-66
  • 7.­71-72
  • 7.­74
  • 7.­88-94
  • 7.­104-105
  • 7.­111
  • 7.­127-128
  • 8.­1-3
  • 8.­7-8
  • 9.­1-2
  • 10.­1-2
  • 10.­8
  • 11.­15
  • 11.­18
  • 11.­31-32
  • 12.­1-2
  • 12.­16
  • 12.­19
  • 12.­21-22
  • 12.­25-26
  • 12.­31
  • 12.­38
  • 12.­61
  • 12.­64
  • 12.­66
  • 12.­79
  • 13.­180
  • 14.­1-3
  • 14.­5-6
  • 14.­27
  • 15.­1
  • 15.­12-13
  • 15.­61
  • 15.­157
  • 16.­1
  • 16.­35
  • 17.­44
  • 21.­3
  • g.­1
  • g.­206
  • g.­371
  • g.­575
  • g.­685
  • g.­686
g.­621

Sujāta

Wylie:
  • legs skyes
Tibetan:
  • ལེགས་སྐྱེས།
Sanskrit:
  • sujāta

One of the bullocks of the merchant brothers, Trapuṣa and Bhallika.

Located in 2 passages in the translation:

  • 24.­95-96
g.­629

Sunanda

Wylie:
  • shin tu dga’ bo
Tibetan:
  • ཤིན་ཏུ་དགའ་བོ།
Sanskrit:
  • sunanda

One of the gods of the pure realms.

Located in 4 passages in the translation:

  • 1.­13
  • 1.­18
  • 1.­23
  • 27.­1
g.­638

Suprabuddhā

Wylie:
  • shin tu legs par rtogs pa
Tibetan:
  • ཤིན་ཏུ་ལེགས་པར་རྟོགས་པ།
Sanskrit:
  • suprabuddhā

One of the eight goddesses in the south, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­145
g.­639

Suprathamā

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

One of the eight goddesses in the south, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­145
g.­644

Surādevī

Wylie:
  • stong lha mo
Tibetan:
  • སྟོང་ལྷ་མོ།
Sanskrit:
  • surādevī

One of the eight goddesses in the north, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­162
g.­651

Suutthitā

Wylie:
  • legs par langs
Tibetan:
  • ལེགས་པར་ལངས།
Sanskrit:
  • suutthitā

One of the eight goddesses in the south, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­145
g.­654

Svāgata

Wylie:
  • legs ’ongs
Tibetan:
  • ལེགས་འོངས།
Sanskrit:
  • svāgata

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­656

Svātiś

Wylie:
  • sa ri
Tibetan:
  • ས་རི།
Sanskrit:
  • svātiś

A constellation in the south, personified as a semidivine being. Here called upon for protection.

Located in 1 passage in the translation:

  • 24.­140
g.­657

Śvetaketu

Wylie:
  • tog dkar po
Tibetan:
  • ཏོག་དཀར་པོ།
Sanskrit:
  • śvetaketu

The name of the Bodhisattva during his life in the heaven of Heaven of Joy. This was the last rebirth of the Buddha before taking birth as Prince Siddhārtha.

Located in 3 passages in the translation:

  • 2.­12
  • g.­84
  • g.­241
g.­663

ten powers

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

One set among the different qualities of a buddha. The ten strengths are (1) the knowledge of what is possible and not possible; (2) the knowledge of the ripening of karma; (3) the knowledge of the variety of aspirations; (4) the knowledge of the variety of natures; (5) the knowledge of the different levels of capabilities; (6) the knowledge of the destinations of all paths; (7) the knowledge of various states of meditation; (8) the knowledge of remembering previous lives; (9) the knowledge of deaths and rebirths; and (10) the knowledge of the cessation of defilements.

Located in 35 passages in the translation:

  • i.­2
  • 1.­15
  • 2.­6
  • 4.­30
  • 5.­45
  • 13.­3
  • 13.­32
  • 19.­11
  • 21.­149
  • 21.­151
  • 21.­172
  • 21.­183
  • 21.­240
  • 22.­43
  • 22.­71
  • 23.­33
  • 23.­55
  • 24.­7
  • 24.­10
  • 24.­13
  • 24.­63-67
  • 24.­69
  • 24.­73
  • 26.­1
  • 26.­98-99
  • 26.­134
  • 26.­141
  • 26.­177
  • 26.­239
  • n.­26
g.­665

thirty-seven factors of awakening

Wylie:
  • byang chub kyi phyogs kyi chos sum cu rtsa bdun
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སུམ་ཅུ་རྩ་བདུན།
Sanskrit:
  • sapta­triṃśad­bodhi­pakṣa­dharma

Thirty-seven practices that lead the practitioner to the awakened state: the four applications of mindfulness, the four thorough relinquishments, the four bases of miraculous power, the five faculties, the five powers, the eightfold path, and the seven branches of awakening.

Located in 3 passages in the translation:

  • 2.­6
  • g.­34
  • g.­179
g.­666

thirty-two marks of a great being

Wylie:
  • skyes bu chen po’i mtshan sum cu rtsa gnyis
Tibetan:
  • སྐྱེས་བུ་ཆེན་པོའི་མཚན་སུམ་ཅུ་རྩ་གཉིས།
Sanskrit:
  • dvātriṃśanmahāpuruṣalakṣaṇa

Thirty-two of the hundred and twelve identifying physical characteristics of both buddhas and universal monarchs, in addition to the so-called “eighty minor marks.” These can be found listed in 7.­98.

Located in 9 passages in the translation:

  • 7.­90-91
  • 7.­95
  • 7.­98-99
  • 24.­97
  • 26.­141
  • n.­24
  • g.­171
g.­667

thorough relinquishments

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 6 passages in the translation:

  • 2.­1
  • 2.­4
  • 4.­22
  • 13.­153
  • 13.­165
  • g.­665
g.­674

thus-gone one

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

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

Located in 256 passages in the translation:

  • i.­2
  • i.­8
  • i.­13
  • 1.­6
  • 1.­15
  • 1.­28
  • 4.­30
  • 5.­47
  • 6.­34-35
  • 6.­39-40
  • 6.­44
  • 7.­38
  • 7.­40
  • 7.­44-49
  • 7.­91
  • 7.­95
  • 12.­1
  • 12.­40
  • 13.­3
  • 13.­12
  • 13.­48
  • 13.­102
  • 13.­147
  • 19.­9
  • 19.­67
  • 20.­2
  • 20.­5
  • 20.­7
  • 20.­9
  • 20.­11
  • 20.­13
  • 20.­15
  • 20.­17
  • 20.­19
  • 20.­21
  • 22.­33-36
  • 22.­43-44
  • 22.­67
  • 22.­69
  • 23.­1
  • 23.­12-13
  • 23.­17-18
  • 23.­23-24
  • 23.­29-30
  • 23.­35-36
  • 23.­41-42
  • 23.­45-47
  • 23.­51-52
  • 23.­57-58
  • 23.­63-64
  • 23.­69-70
  • 23.­75
  • 24.­1-4
  • 24.­76-77
  • 24.­82
  • 24.­86-87
  • 24.­89-92
  • 24.­94-95
  • 24.­97-99
  • 24.­103-108
  • 24.­118-119
  • 24.­127
  • 25.­1
  • 25.­11-13
  • 25.­22-28
  • 25.­31
  • 25.­33
  • 25.­46-50
  • 25.­52-55
  • 26.­1
  • 26.­3-4
  • 26.­6-14
  • 26.­16-19
  • 26.­21-23
  • 26.­26-28
  • 26.­39
  • 26.­42-44
  • 26.­47
  • 26.­53-56
  • 26.­59
  • 26.­61
  • 26.­90
  • 26.­98
  • 26.­102
  • 26.­107
  • 26.­109
  • 26.­113-114
  • 26.­153
  • 26.­157-160
  • 26.­164
  • 26.­167
  • 26.­171
  • 26.­173
  • 26.­175
  • 26.­177
  • 26.­217
  • 26.­240
  • 27.­1-2
  • 27.­9
  • 27.­12-14
  • 27.­18
  • 27.­22
  • c.­1
  • n.­26-27
  • g.­11
  • g.­16
  • g.­38
  • g.­72
  • g.­96
  • g.­98
  • g.­102
  • g.­136
  • g.­139
  • g.­160
  • g.­161
  • g.­200
  • g.­203
  • g.­225
  • g.­226
  • g.­228
  • g.­229
  • g.­250
  • g.­251
  • g.­264
  • g.­265
  • g.­281
  • g.­283
  • g.­318
  • g.­326
  • g.­347
  • g.­350
  • g.­353
  • g.­372
  • g.­373
  • g.­375
  • g.­402
  • g.­403
  • g.­422
  • g.­431
  • g.­434
  • g.­435
  • g.­484
  • g.­487
  • g.­497
  • g.­501
  • g.­502
  • g.­504
  • g.­506
  • g.­507
  • g.­508
  • g.­509
  • g.­510
  • g.­511
  • g.­515
  • g.­528
  • g.­537
  • g.­539
  • g.­542
  • g.­544
  • g.­555
  • g.­564
  • g.­582
  • g.­586
  • g.­627
  • g.­647
  • g.­648
  • g.­661
  • g.­675
  • g.­709
  • g.­740
  • g.­743
  • g.­757
g.­676

tranquility

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

One of the basic forms of Buddhist meditation, which focuses on calming the mind. Often presented as part of a pair of meditation techniques, with the other technique being “insight” (vipaśyanā). Also rendered here as “calm abiding.”

Located in 13 passages in the translation:

  • 2.­6
  • 2.­17
  • 13.­154
  • 13.­166
  • 15.­33
  • 24.­38
  • 25.­2
  • 25.­23
  • 25.­28
  • 25.­57
  • 26.­130
  • 26.­140
  • g.­267
g.­677

Trapuṣa

Wylie:
  • pag gon
Tibetan:
  • པག་གོན།
Sanskrit:
  • trapuṣa

One of the two brother merchants, the other being Bhallika, who met and made offerings to the Buddha near the Bodhi tree, seven weeks after his awakening.

Located in 11 passages in the translation:

  • 24.­95
  • 24.­111
  • 24.­117
  • 24.­121
  • 24.­127
  • 24.­174
  • g.­73
  • g.­305
  • g.­334
  • g.­579
  • g.­621
g.­678

tree of liberation

Wylie:
  • shing sgrol rgyu
  • sgrol rgyu’i shing
Tibetan:
  • ཤིང་སྒྲོལ་རྒྱུ།
  • སྒྲོལ་རྒྱུའི་ཤིང་།
Sanskrit:
  • tārāyaṇa

See “Bodhi tree.”

Located in 4 passages in the translation:

  • 24.­110
  • 24.­124
  • 25.­25
  • 25.­33
g.­681

Tṛṣṇā

Wylie:
  • sred
Tibetan:
  • སྲེད།
Sanskrit:
  • tṛṣṇā

One of the daughters of Māra present on the eve of Siddhārtha’s awakening.

Located in 2 passages in the translation:

  • 21.­146
  • 24.­79
g.­684

Uccadhvaja

Wylie:
  • rgyal mtshan mthon po
Tibetan:
  • རྒྱལ་མཚན་མཐོན་པོ།
Sanskrit:
  • uccadhvaja

A palace in the Heaven of Joy, where the Bodhisattva taught the Dharma to gods of that heaven.

Located in 1 passage in the translation:

  • 4.­1
g.­685

Udayana

Wylie:
  • ’char po
Tibetan:
  • འཆར་པོ།
Sanskrit:
  • udayana

The chief priest of King Śuddhodana.

Located in 2 passages in the translation:

  • 9.­1
  • g.­686
g.­686

Udāyin

Wylie:
  • ’char ’gro
Tibetan:
  • འཆར་འགྲོ།
Sanskrit:
  • udāyin

Son of Udayana, the chief priest of King Śuddhodana in Kapilavastu, the Buddha’s home town. Also called Kālodāyin (Black Udāyin) because of his dark skin. He and his wife Guptā became monk and nun. He became an arhat who was a skilled teacher. However, he also figures prominently in accounts of inappropriate sexual behavior that instigated vinaya rules. He and Guptā are also said to have conceived a son after their ordination.

Located in 1 passage in the translation:

  • 9.­1
g.­693

universal monarch

Wylie:
  • khor los sgyur ba’i rgyal po
Tibetan:
  • ཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

Located in 40 passages in the translation:

  • 2.­9
  • 3.­2-4
  • 3.­6-13
  • 3.­31
  • 3.­34
  • 5.­40
  • 5.­101
  • 6.­17
  • 7.­65
  • 7.­90-91
  • 7.­95
  • 7.­99
  • 7.­120
  • 7.­122
  • 11.­6
  • 12.­1
  • 15.­62
  • 15.­74
  • 15.­88
  • 15.­135
  • 17.­31
  • 18.­29-30
  • 21.­62
  • 21.­106
  • 27.­5
  • 27.­9
  • g.­62
  • g.­171
  • g.­666
g.­699

Urubilvā

Wylie:
  • lteng rgyas
Tibetan:
  • ལྟེང་རྒྱས།
Sanskrit:
  • urubilvā

Known in Pali as Uruvela, Urubilvā is another name for Gayā. The Buddha inspired a group of one thousand dreadlocked ascetics to join his order of monks and ordained them there. Also spelled Uruvilvā.

Located in 6 passages in the translation:

  • 17.­12
  • 18.­2
  • 18.­33
  • 18.­38
  • g.­412
  • g.­571
g.­700

Urubilvā Kāśyapa

Wylie:
  • lteng rgyas ’od srung
Tibetan:
  • ལྟེང་རྒྱས་འོད་སྲུང་།
Sanskrit:
  • urubilvā kāśyapa

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­705

Uttara Aparā

Wylie:
  • khrums smad
Tibetan:
  • ཁྲུམས་སྨད།
Sanskrit:
  • uttara aparā

A constellation in the north.

Located in 1 passage in the translation:

  • 24.­158
g.­710

Vairocana

Wylie:
  • rnam par snang byed
Tibetan:
  • རྣམ་པར་སྣང་བྱེད།
Sanskrit:
  • vairocana

A god of the blue class or realm.

Located in 1 passage in the translation:

  • 24.­99
g.­712

Vaiśravaṇa

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

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

Located in 19 passages in the translation:

  • 5.­4
  • 8.­4
  • 8.­8
  • 11.­6-8
  • 15.­25
  • 16.­6
  • 17.­18
  • 21.­7
  • 24.­97
  • 24.­99
  • 24.­104-105
  • 26.­136
  • g.­5
  • g.­223
  • g.­312
  • g.­437
g.­715

Vakkula

Wylie:
  • ba ku la
Tibetan:
  • བ་ཀུ་ལ།
Sanskrit:
  • vakkula

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­720

Vārāṇasī

Wylie:
  • bA rA Na sI
Tibetan:
  • བཱ་རཱ་ཎ་སཱི།
Sanskrit:
  • vārāṇasī

Definition from the 84000 Glossary of Terms:

Also known as Benares, one of the oldest cities of northeast India on the banks of the Ganges, in modern-day Uttar Pradesh. It was once the capital of the ancient kingdom of Kāśi, and in the Buddha’s time it had been absorbed into the kingdom of Kośala. It was an important religious center, as well as a major city, even during the time of the Buddha. The name may derive from being where the Varuna and Assi rivers flow into the Ganges. It was on the outskirts of Vārāṇasī that the Buddha first taught the Dharma, in the location known as Deer Park (Mṛgadāva). For numerous episodes set in Vārāṇasī, including its kings, see The Hundred Deeds, Toh 340.

Located in 18 passages in the translation:

  • i.­10
  • 3.­15
  • 18.­27
  • 25.­54
  • 25.­56
  • 26.­8
  • 26.­14-16
  • 26.­19
  • 26.­34
  • 26.­36
  • 26.­43
  • 26.­98
  • g.­122
  • g.­254
  • g.­293
  • g.­392
g.­724

Vāsava

Wylie:
  • nor rgyas
Tibetan:
  • ནོར་རྒྱས།
Sanskrit:
  • vāsava

A god.

Located in 1 passage in the translation:

  • 24.­170
g.­731

venerable

Wylie:
  • tshe dang ldan pa
Tibetan:
  • ཚེ་དང་ལྡན་པ།
Sanskrit:
  • āyuṣmat

Literally “long-lived.” A title referring to an ordained monk.

Located in 22 passages in the translation:

  • 1.­2
  • 6.­34
  • 6.­61
  • 7.­38
  • 7.­43
  • 13.­40
  • 24.­124
  • 25.­24
  • 25.­26
  • 25.­50
  • 25.­52-53
  • 26.­10
  • 26.­14
  • 26.­18
  • 26.­20-23
  • 26.­25
  • 26.­216
  • 27.­14
g.­733

Victorious One

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

An epithet of the Buddha.

Located in 52 passages in the translation:

  • 1.­25
  • 5.­75
  • 7.­26
  • 12.­50
  • 13.­14
  • 13.­18
  • 13.­20
  • 13.­29-33
  • 13.­43-44
  • 13.­58-59
  • 13.­190
  • 15.­112
  • 15.­199
  • 18.­49
  • 19.­78
  • 20.­22
  • 20.­35
  • 21.­13
  • 21.­143
  • 21.­157
  • 21.­171
  • 22.­57
  • 22.­63
  • 22.­72
  • 23.­38
  • 24.­7
  • 24.­13
  • 24.­58
  • 24.­75
  • 24.­100
  • 24.­113
  • 24.­116
  • 24.­137
  • 24.­171-173
  • 25.­5
  • 25.­7
  • 25.­39
  • 26.­13
  • 26.­45
  • 26.­51
  • 26.­57-58
  • 26.­99
  • 26.­233
g.­737

Vijayantī

Wylie:
  • rnam par rgyal ma
Tibetan:
  • རྣམ་པར་རྒྱལ་མ།
Sanskrit:
  • vijayantī

One of the eight goddesses in the east, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­135
g.­739

Vimala

Wylie:
  • dri ma med pa
Tibetan:
  • དྲི་མ་མེད་པ།
Sanskrit:
  • vimala

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­744

Vinīteśvara

Wylie:
  • dul ba’i dbang phyug
Tibetan:
  • དུལ་བའི་དབང་ཕྱུག
Sanskrit:
  • vinīteśvara

A god.

Located in 2 passages in the translation:

  • 1.­18
  • 27.­1
g.­747

Virūḍhaka

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

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

Located in 6 passages in the translation:

  • 15.­103
  • 21.­7
  • 24.­106-107
  • 24.­142
  • g.­223
g.­748

Virūpākṣa

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

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

Located in 6 passages in the translation:

  • 15.­104
  • 21.­7
  • 24.­107-108
  • 24.­151
  • g.­223
g.­749

Viśākhā

Wylie:
  • skar ma sa ga
Tibetan:
  • སྐར་མ་ས་ག
Sanskrit:
  • viśākhā

The southwestern constellation symbolizing earth.

Located in 2 passages in the translation:

  • 6.­1
  • 24.­140
g.­759

well-gone one

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

Definition from the 84000 Glossary of Terms:

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

Located in 27 passages in the translation:

  • 1.­5
  • 5.­61
  • 5.­92
  • 5.­94
  • 6.­35-36
  • 6.­61
  • 11.­30
  • 11.­35
  • 13.­24
  • 15.­213
  • 20.­25
  • 21.­104
  • 21.­149
  • 21.­162
  • 21.­213
  • 22.­68
  • 24.­5
  • 24.­77
  • 24.­81
  • 24.­86
  • 24.­104
  • 25.­13
  • 26.­4
  • 26.­6
  • 26.­44
  • 26.­47
g.­762

wisdom

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

Located in 133 passages in the translation:

  • i.­14
  • 1.­6-8
  • 1.­12
  • 2.­1-2
  • 2.­4-6
  • 2.­8
  • 2.­10
  • 2.­32
  • 4.­16
  • 4.­21
  • 4.­23
  • 4.­30
  • 4.­34
  • 4.­47
  • 4.­54
  • 5.­45
  • 6.­9
  • 7.­127
  • 7.­148
  • 8.­9
  • 10.­23
  • 12.­37
  • 13.­4
  • 13.­13
  • 13.­20
  • 13.­27
  • 13.­52
  • 13.­151
  • 13.­154
  • 13.­159
  • 13.­183
  • 15.­24
  • 15.­31
  • 15.­191
  • 17.­4-5
  • 17.­8-11
  • 17.­23
  • 17.­44
  • 18.­27
  • 18.­43
  • 19.­4
  • 19.­21
  • 19.­46
  • 20.­4
  • 20.­10
  • 21.­103
  • 21.­133-134
  • 21.­140-141
  • 21.­229
  • 22.­3
  • 22.­6
  • 22.­22
  • 22.­25
  • 22.­32
  • 22.­38
  • 22.­49
  • 23.­19
  • 23.­39
  • 23.­41
  • 23.­53-54
  • 24.­16-19
  • 24.­27-28
  • 24.­30-31
  • 24.­33-35
  • 24.­37
  • 24.­50
  • 24.­69
  • 25.­14
  • 25.­48
  • 26.­20
  • 26.­25
  • 26.­48
  • 26.­52
  • 26.­67-80
  • 26.­103-104
  • 26.­117
  • 26.­120-121
  • 26.­126
  • 26.­129
  • 26.­134-135
  • 26.­137
  • 26.­139
  • 26.­142-143
  • 26.­145-146
  • 26.­203
  • 26.­205-207
  • 26.­228
  • 26.­236-237
  • 26.­241
  • 27.­8
  • 27.­13
  • g.­188
  • g.­592
g.­763

womb

Wylie:
  • rum
Tibetan:
  • རུམ།
Sanskrit:
  • garbha
  • yoni

Located in 52 passages in the translation:

  • i.­2
  • 1.­14
  • 3.­2
  • 3.­14
  • 3.­17
  • 3.­21
  • 3.­32-33
  • 4.­34
  • 5.­3
  • 5.­5
  • 5.­31
  • 5.­54
  • 5.­58
  • 6.­2-4
  • 6.­9
  • 6.­11
  • 6.­16
  • 6.­31
  • 6.­33-36
  • 6.­43
  • 6.­46-50
  • 6.­52-53
  • 6.­57
  • 6.­59-62
  • 6.­70-71
  • 6.­77
  • 7.­27-28
  • 7.­39-40
  • 17.­34
  • 26.­31
  • g.­147
  • g.­457
  • g.­547
  • g.­687
  • g.­702
g.­765

worthy one

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

Definition from the 84000 Glossary of Terms:

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

Located in 31 passages in the translation:

  • 1.­5
  • 1.­15
  • 7.­40
  • 7.­48-49
  • 7.­91
  • 12.­1
  • 17.­26
  • 19.­54
  • 19.­57
  • 21.­13
  • 21.­149
  • 24.­70
  • 24.­81
  • 24.­137
  • 24.­169
  • 25.­12
  • 25.­24
  • 26.­12
  • 26.­27
  • 26.­54
  • 26.­102
  • 26.­158
  • 26.­162
  • 26.­164
  • 26.­174-175
  • 26.­216
  • 27.­9
  • 27.­15
  • 27.­18
g.­766

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 53 passages in the translation:

  • 2.­3
  • 2.­19
  • 5.­81
  • 5.­102
  • 6.­47
  • 6.­50
  • 6.­52
  • 6.­58
  • 10.­1
  • 10.­9
  • 11.­4-5
  • 13.­1
  • 13.­5
  • 13.­184
  • 15.­23-24
  • 15.­28
  • 15.­53
  • 15.­105
  • 15.­150
  • 15.­210
  • 17.­18
  • 17.­48
  • 17.­74
  • 19.­22
  • 19.­39
  • 19.­50
  • 20.­7
  • 20.­12
  • 20.­21
  • 21.­7
  • 21.­27
  • 21.­89
  • 21.­173
  • 21.­213
  • 21.­224
  • 21.­232
  • 24.­2
  • 24.­160
  • 24.­164
  • 24.­169-170
  • 25.­20
  • 26.­212
  • 26.­215
  • 27.­11
  • g.­5
  • g.­224
  • g.­312
  • g.­363
  • g.­437
  • g.­712
g.­767

Yaśamatī

Wylie:
  • grags ldan ma
Tibetan:
  • གྲགས་ལྡན་མ།
Sanskrit:
  • yaśamatī

One of the eight goddesses in the south, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­144
g.­768

Yaśaprāptā

Wylie:
  • grags pa ’thob
Tibetan:
  • གྲགས་པ་འཐོབ།
Sanskrit:
  • yaśaprāptā

One of the eight goddesses in the south, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­144
g.­770

Yaśodeva

Wylie:
  • grags sbyin
Tibetan:
  • གྲགས་སྦྱིན།
Sanskrit:
  • yaśodeva

One of the monks attending this teaching in Śrāvastī, at Jeta’s Grove.

Located in 1 passage in the translation:

  • 1.­2
g.­771

Yaśodharā

Wylie:
  • sgrags ’dzin ma
Tibetan:
  • སྒྲགས་འཛིན་མ།
Sanskrit:
  • yaśodharā

One of the eight goddesses in the south, called upon to grant protection.

Located in 1 passage in the translation:

  • 24.­144
g.­773

Yeshé Dé

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

Definition from the 84000 Glossary of Terms:

Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.

Located in 2 passages in the translation:

  • c.­2
  • g.­118
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    84000. The Play in Full (Lalita­vistara, rgya cher rol pa, Toh 95). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh95/UT22084-046-001-chapter-24.Copy
    84000. The Play in Full (Lalita­vistara, rgya cher rol pa, Toh 95). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh95/UT22084-046-001-chapter-24.Copy
    84000. (2025) The Play in Full (Lalita­vistara, rgya cher rol pa, Toh 95). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh95/UT22084-046-001-chapter-24.Copy

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