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རྒྱ་ཆེར་རོལ་པ།

The Play in Full
Turning the Wheel of Dharma

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.


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:

26.­2

“To whom should I teach this Dharma for the very first time? Who is pure, kindhearted, easy to train, and a good teacher able to purify others? Who has little desire, anger, and delusion? Who is open-minded and suffers because of never having heard the Dharma? Such a person I should teach first of all. One who understands my teaching will not turn against me.”

26.­3

Then, monks, the Thus-Gone One thought to himself, “Rudraka, the son of Rāma, is pure and kindhearted. It is easy for him to make others understand and purify them. He has only little desire, anger, or delusion. He is also open-minded, and now suffers because he has never heard the Dharma. He instructs his students in the practice of disciplined conduct that leads to a state of mind that is neither conscious nor unconscious. Now, where is he staying?”

26.­4

At that moment the Thus-Gone One realized that Rudraka had died just one week before. The gods, too, bowed their heads to the Thus-Gone One’s feet and said, “Lord, that is how it is. Well-Gone One, that is how it is. Rudraka, the son of Rāma, died just one week ago.”

26.­5

Monks, at that point I had the thought, “Oh no, how sad that Rudraka, the son of Rāma, died before hearing this well-prepared teaching! If only he had received my teaching, he would surely have understood it. [F.193.b] To him I would have explained this Dharma for the first time, and he would not have turned against me.”


26.­6

Monks, the Thus-Gone One again thought, “Now, where could there be another being who is pure and easy to train? Who would have all these qualities and not react against the teaching of Dharma?”

Monks, it then occurred to the Thus-Gone One, “Ārāḍa Kālāma is pure and has all the other qualities. He would not react against the teaching of Dharma.” So the Thus-Gone One wondered, “Where would he be now?” Wondering, he realized that Ārāḍa Kālāma had passed away just three days earlier. [404]

The gods from the pure realms further clarified that matter for the Thus-Gone One, saying, “Lord, that is how it is. Well-Gone One, that is how it is. Ārāḍa Kālāma died just three days ago.”

The Thus-Gone One then thought, “Oh no, how sad that Ārāḍa Kālāma died before hearing this well-prepared teaching!”


26.­7

Monks, at that point the Thus-Gone One once again reflected, “What other being is pure, has a good heart and all the qualities, and would not react against my presentation of the Dharma?”

Monks, it then occurred to the Thus-Gone One, “My five ascetic companions are pure and goodhearted. They will make good teachers who are able to purify others. They have but little desire, anger, or delusion. They would be open-minded, and they are now suffering because of not having heard the Dharma. When I was practicing under hardships, they helped me. They will understand the Dharma taught by me, and they will not turn against me.”

Monks, at that point the Thus-Gone One decided, “My five ascetic companions will be the ones to whom I shall teach the Dharma for the first time!” [F.194.a]

26.­8

Monks, the Thus-Gone One now further thought, “Where might these five companions be staying?” Scanning the entire world with his eye of an awakened one, he saw the five ascetics staying in the Deer Park in Vārāṇasī by a hill known as the Hill of the Fallen Sages.

After seeing this, he thought to himself, “If I teach these five excellent ascetics the Dharma before I teach anyone else, they will understand my Dharma when I teach it for the very first time.”

Why is that? Monks, they have already practiced and they already possess pure qualities of accomplished scholars. They are intent on the path to liberation and are free from obstructing forces. [405]


26.­9

Now, monks, having reflected in this way, the Thus-Gone One arose from the seat of awakening, making the trichiliocosm tremble. In due course, passing through the country of Magadha, he set off on his way to Kāśi. In Gayā, not far from the seat of awakening, an ājīvika mendicant spotted him from afar. Seeing the Thus-Gone One approaching, he came up to him and stood to one side.

26.­10

As he stood to one side, monks, the ājīvika first made a pleasing conversation about various things with the Thus-Gone One, saying, “Venerable Gautama, your senses are calm, and your skin is bright, pure, and of yellow hue. Just as the autumn season, which is white and bright, becomes of yellow hue, so too your senses, Lord Gautama, are bright, and your round face is perfectly pure. Just as when the ripe fruit of the tāla tree is nipped off its stem, the severed area immediately becomes yellow, bright, and perfectly pure, [F.194.b] so too, Gautama, are your bright senses and your perfectly pure round face. Just as a necklace made of gold from the Jambū River, whose surface has the excellence of a shining meteor, when well fashioned by a skillful son of a goldsmith and thrown onto a white cloth becomes of vivid color, resplendent, perfectly pure, and exceedingly bright, just so, Venerable Gautama, are your calmed senses, bright skin color, and your perfectly pure round face. Venerable Gautama, with whom did you practice religion?”

26.­11

Monks, the Thus-Gone One replied to the ājīvika with this verse:

“I do not have any teacher;
There is no one like me.
I alone am the perfect Buddha,
Cool and without any flaws.”
26.­12

The seeker then asked, “Gautama, surely you are not telling me that you have become a worthy one?” [406]

The Thus-Gone One replied:

“I am a worthy one of the world;
I am the unsurpassed teacher.
Among the gods, demigods, and divine spirits,
There is no rival to me.”
26.­13

The seeker asked further, “Gautama, surely you are not telling me that you have become a victorious one?”

The Thus-Gone One replied:

“The victorious ones should be known to be like me,
Who has exhausted all faults.
I have conquered all evil dharmas;
Therefore, my friend, I am indeed a victorious one.”
26.­14

The mendicant then asked, “Venerable Gautama, where will you go now?”

The Thus-Gone One replied:

“I am on my way to Vārāṇasī.
When I arrive in the city of Kāśi,
I shall spread an incomparable light
To shine in this world of the blind.
26.­15
“I am on my way to Vārāṇasī.
When I arrive in the city of Kāśi,
I shall beat the great drum of nectar
To be heard in this world of the deaf.
26.­16
“I am on my way to Vārāṇasī.
When I arrive in the city of Kāśi,
I shall turn the wheel of Dharma
That has never been turned in this world.” [F.195.a]

“May this come to pass, Gautama!” replied the ājīvika. “May this come to pass!” The mendicant then took off toward the south while the Thus-Gone One went north.


26.­17

Monks, at this point Sudarśana, the king of the nāgas, invited the Thus-Gone One to stay with him in Gayā for some refreshments. The Thus-Gone One then proceeded to Rohitavastu and on toward Uruvela-Kalpa, Anāla, and the town of Sārathi. Monks, in all those places the laypeople invited the Thus-Gone One to stay and refresh himself.

In due course he arrived at the banks of the great river Ganges. [407] Monks, at that time the great river Ganges was swollen and flowed on the same level as its banks. Now, monks, since the Thus-Gone One wanted to cross the river, he approached a ferryman about this.

26.­18

The ferryman told him, “Gautama, you must pay the crossing fee.”

The Thus-Gone One replied, “Sir, I do not have any means to pay the crossing fee.” Then he flew through the air from one shore to the other.

When the boatman saw this, he felt great regret, thinking, “Oh no, how sad! How could I refuse to give a ferry ride to such a venerable man worthy of being served!” He then fainted and fell to the ground.

Later the boatman recounted the story to King Bimbisāra: “Your Majesty, when I asked the mendicant Gautama to pay the crossing fee, he told me that he did not have money to pay the fare. Instead he just flew through the air from one bank to the other!” When King Bimbisāra heard this, he waived the crossing fee for monks from that day onward.


26.­19

Monks, in this way the Thus-Gone One traveled through the land. Finally he arrived at the city of Vārāṇasī. At dawn he dressed, put on his mendicant robe, and took his alms bowl. Then he entered the city of Vārāṇasī to seek alms. [F.195.b] Soon he had acquired enough offerings and sat down for his meal.

He then proceeded to the Deer Park by Hill of the Fallen Sages to meet his five former companions. The five companions could see the Thus-Gone One approaching from a distance, and they began to scheme:

26.­20

“Venerable ones, look, here comes that mendicant Gautama, that lazy, gluttonous one who has given up on his ascetic practices. Before, when he practiced austerities, he never managed to manifest any deep wisdom derived from the teachings of superior humans. How much worse are things now! He is not to be emulated as he walks around eating proper food and doing easy practices. [408] That lazy glutton! None of us should approach him to greet him or rise when he comes. Don’t help him by holding his robes or his offering bowl. Don’t offer him food or drink for refreshment, nor a place to rest his legs. We can, however, set up some spare seats and say, ‘Venerable Gautama, these are spare seats. If you like, you may sit.’ ” The venerable Ājñāta­kauṇḍinya did not agree with this, but he did not voice his opposition, either.

26.­21

Monks, the closer the Thus-Gone One came to his five former companions, the more uncomfortable they felt in their seats and wanted to stand up. They felt like birds caught in a cage with a fire burning below.

Just as birds tormented by a fire wish nothing more than to take off quickly and fly away, the closer the Thus-Gone One came to the five companions, the more uncomfortable they felt in their seats and wanted to get up. The reason they felt this way is that no living being is able to remain seated when beholding the Thus-Gone One. So the closer the Thus-Gone One came to the five companions, [F.196.a] the more overwhelming his splendor and radiance became. They began to quiver in their seats, and then their prior plan fell apart completely and they all stood up from their seats.

One went to greet him. One approached him and held his robe and alms bowl. One prepared a seat for him. One made a footrest. One brought water to wash his feet and said, “Welcome, Venerable Gautama! Welcome, Venerable Gautama! Please sit on this seat that we have laid out.”

26.­22

Monks, the Thus-Gone One indeed sat on the seat that had been arranged, and the five companions, who tried to make [409] diverse, happy, and pleasing conversation with the Thus-Gone One, sat a little apart. They spoke to the Thus-Gone One in the same way the ājīvika had addressed him earlier:

“Venerable Gautama, your senses are calm, and your skin is bright, pure, and of yellow hue. Just as the autumn season, which is white and bright, becomes of yellow hue, so too your senses, Lord Gautama, are bright, and your round face is perfectly pure. Just as when the ripe fruit of the tāla tree is nipped off its stem, the severed area immediately becomes yellow, bright, and perfectly pure, so too, Gautama, are your bright senses and your perfectly pure round face. Just as a necklace made of gold from the Jambū River, whose surface has the excellence of a shining meteor, when well fashioned by a skillful son of a goldsmith and thrown onto a white cloth becomes of vivid color, resplendent, perfectly pure, and exceedingly bright, just so, Venerable Gautama, are your calmed senses, bright skin color, and your perfectly pure round face. Venerable Gautama, with whom did you practice religion?”

26.­23

The Thus-Gone One answered the five companions, “Monks, do not address the Thus-Gone One as ‘venerable,’ meaning ‘long-lived,’ or you will have failure, adversity, and unhappiness for a long time. Monks, I have actualized immortality and the path that leads to immortality. Monks, I am the awakened one, the omniscient one, the all-seeing one. I have become tranquil and have exhausted all faults.

26.­24

“Monks, being the master of phenomena, I will teach you the Dharma. Come, listen and understand. Listen intently with open ears, and I will give you instruction and guidance. When I teach and guide you, you will also relinquish all faults and be liberated within a stainless and insightful state of mind. [F.196.b] When you attain realization, you will proclaim: ‘Our births have been exhausted. The religious life has been led. That which ought to be done has been done‍—and nothing else. We therefore know an existence different from this ordinary life.’

26.­25

“Did you not, monks, earlier say to yourselves: ‘Venerable ones, look, here comes that mendicant Gautama, that lazy, gluttonous one who has given up on his ascetic practices. Before, when he practiced austerities, he never managed to manifest any deep wisdom derived from the teachings of superior humans. How much worse are things now! He is not to be emulated as he walks around eating proper food and doing easy practices. That lazy glutton! None of us should approach him to greet him or rise when he comes. Don’t help him by holding his robes or his offering bowl. Don’t offer him food or drink for refreshment, nor a place to rest his legs. We can, however, set up some spare seats and say, “Venerable Gautama, these are spare seats. If you like, you may sit.” ’ ”19

26.­26

Monks, as soon as the Thus-Gone One had uttered these words, every extremist symbol and banner that the five companions were wearing disappeared in an instant. Instead they each now found themselves dressed in the three robes of a mendicant with an alms bowl and their head shaven. Even their behavior was as if they had already been ordained for a hundred years. This truly was their “going forth”; this very ordination became the essence of monkhood.

Monks, right away the five monks bowed at the Thus-Gone One’s feet and confessed their wrong behavior. In the Thus-Gone One’s presence, [410] they developed their recognition of him as their teacher, as well as their love, devotion, and respect for him. Out of devotion they then gave the Thus-Gone One a refreshing and cleansing bath in a lotus pond with lotuses of many different colors.

26.­27

Monks, after the Thus-Gone One had been refreshed by his bath, he thought to himself, “Where did all the previous thus-gone ones, the worthy ones, the perfect buddhas, turn the wheel of Dharma?”

Monks, at whichever place the previous thus-gone ones, the worthy ones, turned the wheel of Dharma, at that place there appeared one thousand jewel thrones, made of seven kinds of jewels. Then the Thus-Gone One, out of respect to the thus-gone ones of the past, circumambulated the first three thrones and then sat down crossed-legged on the fourth throne like a fearless lion. [F.197.a] The five monks prostrated to the Thus-Gone One with their heads at his feet and then sat down before him.


26.­28

Monks, at that point the Thus-Gone One’s body began to emit light rays that filled this trichiliocosm with bright light. This light illuminated the inhabitants of the entire world who were steeped in evil and darkness. The color and brilliance of this light even outshone that of the sun and the moon, those magical planets that are otherwise so highly praised for their great power. The light shone so brightly that it illuminated even places so dark that those beings who are born there cannot see their hands, even if they hold them right in front of their faces. Now even those beings were bathed in light so bright that they immediately saw and acknowledged each other, saying, “Oh my, there are other beings here! There really are!”

26.­29

Then the whole trichiliocosm began to shake in six different ways and exhibited eighteen great signs. [411] It began to quiver, tremble, quake, wobble, thunder, and roar, each in three degrees of intensity. The world shook so violently that when the edge was down, the center was up; when the edge was up, the center was down; when the east was down, the west was up; when the west was up, the east was down; when the north was down, the south was up; when the north was up, the south was down.

26.­30

At that point one could hear all sorts of pleasant and cheerful sounds. There were sounds that inspired love and made everyone serene. [F.197.b] There were inviting and refreshing sounds impossible to describe or imitate, agreeable sounds that do not produce fear. At that moment there was not a single being anywhere that felt hostile, frightened, or anxious. At that moment even the light of the sun and moon and the splendor of the gods, such as Śakra, Brahmā, and the world protectors, could not be perceived anymore. All beings who were living in the hells along with those born as animals and all those in the world of the lord of death became instantaneously free from suffering and filled with every happiness. No being had any emotion, such as hatred, delusion, envy, jealousy, pride, hypocrisy, arrogance, wrath, malice, or burning anguish. At that moment all sentient beings felt love for each other, wished each other well, and saw each other as parents and children. Then, from within the array of light, these verses rang out:

26.­31
“Leaving the Heaven of Joy,
The Lord went to the mother’s womb,
Took birth in the Lumbinī Grove,
And was lifted up by the husband of Śacī. [412]
26.­32
“With the gait of a lion,
He took seven steps and, undistracted,
Spoke with the voice of Brahmā:
‘I am the most excellent in the world.’
26.­33
“In order to help all beings,
He abandoned the four continents and took ordination.
He first practiced austerities and hardships
Before going to the center of the earth.
26.­34
“He conquered Māra and his army,
And gained awakening for the sake of the world.
He has come to Vārāṇasī
And will turn the wheel of Dharma.
26.­35
“Brahmā and the other gods requested him
To turn the wheel of equanimity.
Engendering compassion for the world,
The Sage gave his consent.
26.­36
“Keeping his firm promise,
He has come to the Deer Park at Vārāṇasī.
There he will turn the wheel
That is wondrous, glorious, and unsurpassed.
26.­37
“The Lord practiced for a hundred billion eons. [F.198.a]
If you seek the Dharma that he discovered,
You should come in a hurry
To listen to the Dharma.
26.­38
“Rare is the human condition and the arising of a buddha,
And extremely rare it is that someone develops faith.
It is rare to find freedom from the eight unfortunate states,
So listening to the Dharma is the most important activity.
26.­39
“All these things have been found today:
The Thus-Gone One has appeared, and you have your freedom and faith.
Hearing the Dharma is the most precious thing
For one who renounces all mad carelessness.
26.­40
“For the last billion eons,
You have never heard the Dharma.
This Dharma has been discovered today
By one who renounces all mad carelessness.
26.­41
“Our Guide will turn the wheel of immortality,
So come quickly, everyone!
This voice now urges all of you gods,
From the earth up until Brahmā, to come.”
26.­42
Once the great divine voice had called the gods,
They at once abandoned their wealth
And all appeared
By the side of the Thus-Gone One. [413]
26.­43

Monks, in order for the Thus-Gone One to turn the wheel of Dharma at the Deer Park by the Hill of the Fallen Sages in Vārāṇasī, the earth gods now formed a great circle around the Thus-Gone One. The circle was wonderful and beautiful to the eye. It was enormous with a circumference of seven hundred miles, and the gods adorned the sky above it with parasols, victory flags, banners, and canopies.

The gods from the desire and form realms then offered to the Thus-Gone One eight million four hundred thousand lion thrones, accompanied by this request: “Please consider us with love and take your seat on this throne. We pray that the Blessed One will then turn the wheel of Dharma.”

26.­44

Monks, at that time from all directions‍—east, south, west, and north, above and below‍—many millions of bodhisattvas who had made previous aspirations for this occasion came forth. They all bowed down at the feet of the Thus-Gone One and requested him to turn the wheel of Dharma. All the powerful gods in this billionfold universe, such as Śakra, Brahmā, the world protectors, and the other ones with the title of ‘great lord,’ [F.198.b] bowed their heads to the Thus-Gone One’s feet. They all requested the Thus-Gone One to turn the wheel of Dharma with these words:

“May the Blessed One now turn the wheel of Dharma for the benefit and happiness of many beings, for the love of the world, for the well-being and happiness of great numbers of beings, both gods and humans. Well-Gone One, please make this offering of Dharma. Lord, please shower the rain of Dharma! Unfold the great victory banner of the Dharma! Blow the great conch of the Dharma! Beat the great drum of the Dharma!”

26.­45

About this, it is said:

From throughout the trichiliocosm, Brahmā, Śakra, and many guardians
Appeared, and bowing their heads to the Victorious One, they said: [414]
“Great Sage, please remember your earlier promise when previously you said,
‘I am the first and the best, I will end suffering for all beings.’
26.­46
“Sage, as you sat below the holy tree, you tamed Māra and his minions,
And the peace and sacredness of your supreme awakening felled the tree of disturbing emotions.
Now that all the intentions that you nurtured for a hundred eons have been fulfilled,
Look upon beings bereft of a protector, and turn the supreme wheel.”
26.­47
The light of the Well-Gone One illuminated hundreds of thousands of buddha realms,
Bringing many hundreds of sons of the buddhas through miraculous power
Who offered the Well-Gone One vast and manifold offerings,
Praised the Thus-Gone One’s true qualities, and invoked the compassionate one thus:20
26.­48
“Like a compassionate cloud, a lightning bolt of wisdom, and a wind of insight,
For a thousand eons you have nourished beings with your thunderous voice.
Please pacify their thirst with the downpour from the rain cloud of the eightfold path;
May your powers, faculties, and concentration make the harvest of liberation bountiful.
26.­49
“For many thousands of eons, you have trained well and rested in the suchness of emptiness;
You dispense the medicine of the Dharma and know the lives of sentient beings. [F.199.a]
For human beings, tormented by the hundred diseases of disturbing emotions,
Victorious Physician, please turn the supreme wheel of Dharma and liberate beings.
26.­50
“For so long you increased the six perfections;
You performed and amassed an incomparable and immutable wealth of Dharma.
As you behold all these beings without protection, wealth, or guidance,
Noble Guide, please share the seven types of wealth and turn the wheel. [415]
26.­51
“Seeking the awakening of the victorious ones, you joyfully relinquished your fortune,
Riches, treasures, gold, fine robes, beautiful flowers, ointments, scented powders,
Finest dwellings, your retinue of consorts, the kingdom, even your beloved son.
Perfect Buddha, please turn the supreme wheel.
26.­52
“For a hundred eons you have likewise kept your discipline intact and pure,
Always training in patience and with your diligence never waning.
Sage, your concentration is supreme and your insight is a clairvoyant wisdom;
With your intent fulfilled, please remove the fever and turn the supreme wheel.”
26.­53

Monks, at that point a bodhisattva, a great being, known as the One Who Turns the Wheel When the Intent Is Formed, offered a Dharma wheel to the Thus-Gone One. It was an exquisite wheel adorned with all kinds of jewels, gems, and various other embellishments. It had a hub, a rim, and a thousand spokes. It was adorned with flower garlands, lattices of gold, tassels with bells, and the motifs of an elephant in rut, a filled vase, and a swastika. The wheel was adorned with various marks of auspiciousness, beautifully wrapped in divine fabrics and dyed in different colors. It was strewn with flowers of the heavens, adorned with fragrant garlands, and rubbed with perfumed ointments.

26.­54

In this way it was a wheel as beautiful as can be. It came about through the power of previous aspirations made as the Bodhisattva had trained. It was truly a suitable offering to the Thus-Gone One. [F.199.b] Since all the previous thus-gone ones in succession had accepted this wheel, it possessed the unbroken blessings of all the buddhas. In fact this wheel had previously been turned by all former thus-gone ones, worthy ones, perfect buddhas, and therefore it was now offered to the Thus-Gone One to turn.

26.­55

Once he had made his offering to the Thus-Gone One, the bodhisattva joined his palms and praised the Thus-Gone One with these verses:

“When Dīpaṃkara made the prediction for the Pure One,
He said, ‘You will become a buddha, a lion among the lions of men.’
At that time I made the following aspiration:
‘When I become perfectly enlightened, I will seek the Dharma.’ [416]
26.­56
“Today the best of beings have come here from the ten directions,
So many in number that they cannot be counted.
With joined palms they bow at the Thus-Gone One’s feet
And request the joy of the Śākya clan to turn the wheel of Dharma.
26.­57
“The offerings of the gods at the seat of awakening,
And the arrays of the sons of the victorious ones‍—
They all stand together, set forth for the wheel of Dharma.
The complete array could never be fully described.
26.­58
“The heavens above this trichiliocosm are filled with gods,
And on earth demigods, kinnaras, and humans roam.
Yet no sound can be heard at this very moment
As everyone looks with a peaceful mind to the Victorious One.”
26.­59

Monks, the Thus-Gone One now spent the first part of the night in silence. During the middle part of the night, he gave an eloquent talk. Finally, during the last part of the night, he summoned the five excellent companions and said:

26.­60

“Monks, there are two extremes that you should avoid when you have taken ordination. First do not follow self-indulgence, which is shallow, worldly, ordinary, [F.200.a] unworthy of a noble one, and attended by undesired consequences. In the long run it will prevent you from practicing your religion. You will become distracted and unable to develop nonattachment. You will not enter into the state of cessation nor develop higher knowledge, or attain the perfect awakening of nirvāṇa. On the other hand, straying from the middle way, you will not pass beyond suffering. If you mistreat your body so that it suffers and is harmed, you will face difficulties as can be observed right now, and in the future even further misery will fall on you.

26.­61

“Monks, the Thus-Gone One21 teaches the Dharma by showing the middle way that does not fall into either of the two extremes. The Dharma that he teaches is one of correct view, intention, [417] speech, action, livelihood, effort, mindfulness, and concentration.

26.­62

“Monks, there are also four truths of the noble ones. What are these four? Suffering, the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering.

26.­63

“What is suffering? It is the pain that accompanies birth, growing old, falling sick, and dying. It also includes the suffering of meeting the unpleasant and parting from the pleasant. Not finding what is being sought is also suffering. In short the five perpetuating aggregates are suffering. This is what we call suffering.

26.­64

“What is the origin of suffering? It is the craving that perpetuates existence, which is attended upon by the passion for enjoyment, and which finds pleasures here and there. That is the origin of suffering.

26.­65

“What is the cessation of suffering? It is the complete and dispassionate cessation of craving that perpetuates existence, which is attended upon by the passion for enjoyment, and which finds pleasures here and there. This is the cessation of suffering.

26.­66

“What is the path that leads to the cessation of suffering? It is exclusively the eightfold path of the noble ones. [F.200.b] This is the path that starts with correct view and ends with correct concentration. It is called the path that leads to the cessation of suffering‍—a noble truth.

“Monks, these four truths are the truths of the noble ones.

26.­67

“Monks, this teaching I had not heard previously. I understood it by intensely and introspectively focusing my mind on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­68

“Monks, this teaching I had not heard previously. I understood it by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­69

“Monks, this teaching I had not heard previously. I understood it by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­70

“Monks, this teaching I had not heard previously. I understood it by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. [418]

26.­71

“Monks, within this teaching that I had not heard previously, suffering must be known.22 This I understood by focusing intently on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­72

“Monks, within this teaching that I had not heard previously, the origin of suffering must be abandoned. This I understood by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­73

“Monks, within this teaching that I had not heard previously, the cessation of suffering must be actualized. This I understood by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­74

“Monks, within this teaching that I had not heard previously, the path that leads to the cessation of suffering must be practiced. This I understood by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­75

“Monks, within this teaching that I had not heard previously, I have fully understood suffering. This I did by focusing intently on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­76

“Monks, within this teaching that I had not heard previously, I have abandoned the origin of suffering. This I did by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­77

“Monks, within this teaching that I had not heard previously, [F.201.a] I have actualized the cessation of suffering. This I did by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­78

“Monks, within this teaching that I had not heard previously, I have practiced the path that leads to the cessation of suffering. This I did by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

26.­79

“Monks, in this way I genuinely contemplated each of the four truths of the noble ones while I recited them three times. Still I did not develop the wisdom that sees their twelve aspects. Monks, therefore I did not make any claims of having awakened to unsurpassable, perfect and complete buddhahood, and I still lacked the insight of wisdom.

26.­80

“However, monks, once I had recited the four truths of the noble ones three times, I developed the wisdom that sees their twelve aspects. At that point my mind was free and my insight was now free and pure. Monks, at that point I declared that I had awakened to unsurpassable, perfect and complete buddhahood. My wisdom vision had been developed, my births had been exhausted, I had carried out my religious practice, I had done what needed to be done, and I will not have another life.”

26.­81

On this topic, it is said: [419]

With the melody of Brahmā and the voice of a kinnara,
Emanating trillions of light rays,
He, who had cherished the truth for many millions of eons,
The Self-Arisen Śākyamuni, spoke these words to Kauṇḍinya:
26.­82
“The eyes, ears, and nose are impermanent and baseless;
Likewise the tongue, body, and mind are also suffering, without self, and empty.
They are lifeless matter, inert like hay or a wall;
There is no self here, neither a person nor life force.
26.­83
“All phenomena are causally produced;
Beyond limits and without consciousness, they are like space.
There is no agent and likewise no one who feels,
And no action that can be observed as performed, be it good or bad.
26.­84
“Suffering arises based on the aggregates;
The water of craving makes it grow. [F.201.b]
On the path the aggregates are perceived to be the equality of phenomena;
Infinitely diminished in harmony with the law of decay, they cease.
26.­85
“Through conceptual thinking, which is superficial,
Ignorance arises; it has no other source.
When you eliminate the cause of formations, there is no passing on;
Consciousness arises dependent on passing on.
26.­86
“Likewise name and form appear from consciousness;
From name and form, the six sense fields appear. [420]
When joined with these six sense fields, it is said that contact appears;
Contact produces the three kinds of feelings.
26.­87
“Even the smallest feeling is said to be accompanied by craving,
And craving produces all forms of clinging.
The clinging in turn perpetuates all existence,
And based on existence, one’s birth occurs.
26.­88
“Rooted in birth, the stages of old age, sickness, and death follow;
In this web of existence, there are many types of birth.
Likewise all beings appear from conditions,
With no self or person who transmigrates.
26.­89
“Whoever has no thought or concept has found the true way;
Whoever has found the true way has no ignorance.
Whoever has brought this ignorance to a halt
Has exhausted all forms of existence for good.
26.­90
“The Awakened One, the Thus-Gone One, the Self-Arisen One
Has severed this causation within himself.
Buddha can only mean someone who knows all causality;
It does not refer to the aggregates, sense sources, and elements.
26.­91
“There is no place here for the heretics of other schools;
Here, in such practice of the Dharma, the emptiness has been proclaimed.
Those beings who are fortunate enough to understand this teaching
Are those who studied and were purified under previous buddhas.” [421]
26.­92
When the wheel of Dharma was turned
With its twelve aspects,
Kauṇḍinya understood the meaning,
And so the Three Jewels came to be.
26.­93
The Buddha, the Dharma, and the Saṅgha:
These are the Three Jewels.
Even up to the Palace of Brahmā,
The news went out from person to person:
26.­94
“The Protector of the World
Has turned a stainless wheel.
The Three Jewels, which are so rare in this world,
Have now appeared.” [F.202.a]
26.­95
The five monks‍—
Kauṇḍinya and the rest‍—
Along with sixty million gods
Purified their eye of Dharma.
26.­96
Others, however, say that there were eighty million deities
Present from the realm of form.
Their vision was purified
At the time of the turning of the wheel of Dharma.
26.­97
The 84,000 humans
Who had congregated there
Purified their eyes
And were liberated from all unfavorable rebirths.
26.­98
Immediately the Thus-Gone One’s unbounded voice went out into the ten directions.
Its sweet and beautiful sound could be heard throughout the heavens:
“The Sage of the Śākyas, endowed with the ten powers, went to the Hill of the Fallen Sages
At Vārāṇasī, where he turned the one and only supreme wheel of Dharma.”
26.­99
Hundreds of buddhas residing in the ten directions all became silent.
All their attendants then asked the victorious ones,
“When we heard this voice, your teaching of Dharma by means of your ten powers fell silent.
Why did you become silent? Please tell us right away!”
26.­100
They replied, “In the past, for hundreds of lives this Buddha strove diligently toward awakening,
And outshone as he did so many hundreds of thousands of bodhisattvas. [422]
Thus did the Benefactor become so thoroughly trained and attain the most auspicious awakening,
And it is because he has turned the Dharma wheel that revolves three times that we are silent.”
26.­101
When the hundred million beings heard this answer from the buddhas,
They developed the power of love and entered supreme and auspicious awakening.
Then they said, “Even we are able to follow in the footsteps of this Sage with all his glorious diligence and power.
Now may we swiftly become the best in this world; may we give to others the eye of Dharma.”23

26.­102

At that point the bodhisattva, the great being, Maitreya said to the Blessed One, “Lord, these bodhisattvas, the great beings, who reside in the ten directions of the world, would like to hear from you in person in order to learn how you turn the wheel of Dharma. [F.202.b] Therefore, Lord, please be kind enough to explain what kind of wheel is the wheel of Dharma, which has been turned by the Thus-Gone One, the Worthy One, the Perfect Buddha.”

26.­103

The Blessed One replied, “Maitreya, the wheel of Dharma is profound because it cannot be grasped by the intellect. This wheel is hard to see because it is beyond duality. This wheel is hard to comprehend because it is not an object of conceptual investigation. This wheel is hard to discern because it is related to the sameness of wisdom and consciousness.

26.­104

“This wheel is without any blemishes because it leads to the attainment of liberation, which is free from any obscurations. This wheel is subtle because it cannot be exemplified. This wheel is essential because it leads to the attainment of vajra-like wisdom. This wheel is indestructible because it preexists its own turning.

26.­105

“This wheel is without mental elaboration because it is devoid of the sources of conceptual thinking. This wheel is undisturbed because of its infinite steadiness. This wheel encompasses everything because it is equal to the sky.

26.­106

“Maitreya, this wheel of Dharma has the nature of the essence of all phenomena. It is a wheel with the power to teach. It is a wheel beyond birth, cessation, and enduring. It is a wheel without the all-ground. It is a wheel of the Dharma-way of nonconceptuality to its full extent.

26.­107

“It is a wheel of emptiness, a wheel of signlessness, a wheel free of any intent. It is a wheel of the unconditioned, a wheel of solitude, a wheel without desire, [423] a wheel of cessation, and a wheel that engages with the enlightened mind of the thus-gone ones.

26.­108

“It is a wheel that is unconfused regarding the realm of phenomena, a wheel that is undisturbed concerning authentic limit. It is a wheel without attachment and obscuration. [F.203.a] It is a wheel free from the two extreme views in the understanding of interdependence. It is a wheel without disturbance within the realm of phenomena beyond center and edge.

26.­109

“It is a wheel of the effortless and ceaseless activity of the Thus-Gone One. It is a wheel beyond activity and nonactivity. It is a wheel utterly ungraspable. It is a wheel beyond effort and effortlessness, an inexpressible wheel. It is a wheel that is like the nature of phenomena. It is a wheel of entering the sameness of all phenomena within a single sphere.

26.­110

“It is a wheel that never reverses and continuously bestows guidance and blessings on sentient beings that are deprived of freedom. It is a wheel of entering the way of the ultimate truth, which assumes nonduality. It is a wheel that genuinely subsumes the realm of phenomena. This wheel is immeasurable because it transcends all limits.

26.­111

“This wheel cannot be enumerated because it is beyond something that can be counted. This wheel is inconceivable because it is beyond the realm of conceptual mind. This wheel is unequaled because it is beyond equality. This wheel is inexpressible because it is beyond all paths of audible words.

26.­112

“It is limitless. It is without example because it is beyond exemplification. It is like the sky; it does not cease, yet neither is it permanent. Accepting interdependence does not disturb its peace; it is infinitely peaceful. It is reality itself. Its nature is none other than that, not like that, or neither.

26.­113

“It speaks the languages of all beings. It suppresses all demonic forces and defeats the extremists. It is an escape from cyclic existence. It is the entering into the realm of the buddhas. It is understood by noble beings and realized by solitary buddhas. The bodhisattvas embrace it. It is praised by all the buddhas. It is indivisible from all the thus-gone ones. [B18]

26.­114

“Maitreya, [F.203.b] such is the wheel of Dharma that the Thus-Gone One turns. It is when the Thus-Gone One turns this wheel that he is called a thus-gone one. Then he is called a perfectly awakened buddha, the one who naturally manifests, lord of Dharma, the guide, the perfect guide, the complete guide, the captain, the one with mastery over all dharmas, and the lord of the Dharma.

26.­115

“He is also called the one who turns the wheel of Dharma, the liberal provider of the gift of Dharma, lord of the offerings, the one who grants offerings perfectly, the one who accomplishes disciplined action, the one who fulfills all aims, the teacher, the one who gives comfort, the hero, and the one who abandons disturbing emotions.

26.­116

“He is also known as the one who has conquered in battle, [424] the one who hoists the parasol, the victory flag, and the banner, the one who shines, the radiant one, the one who dispels darkness, the torchbearer, the great king among physicians, the perfect healer, and the great remover of pain.

26.­117

“He is the one who sees wisdom perfectly clear, the one who sees all around, the one who looks all around, the one with eyes in all directions, the one who shines in all directions, the one who lights up the world all around, the one who faces all directions, the universal sun, the universal moon, the one beautiful in every way, and the one who never abides and neither accepts nor rejects.

26.­118

“He does not feel elated or depressed, and therefore he is known as the one similar to the earth. Since he is unshakable, he is known as like the king of mountains. He is known as the glory of the world because he possesses all the qualities of the world. Since he is clearly superior to the entire world, he is known as the one whose crown cannot be seen. He is called ocean-like because his profundity and depth are hard to fathom.

26.­119

“He is called the source of the precious Dharma because he has perfected all the precious teachings that lead to awakening. [F.204.a] He is said to be like the wind because he does not rest anywhere. He is known to possess a nonclinging intellect because his mind is nonclinging, unfettered, and liberated. He is called the irreversible Dharma because of his realization that penetrates all phenomena. He is known as the fire-like one because he burns away all disturbing emotions, having given up all pretense.

26.­120

“He is like the water because he is purified of evil and always has pure thoughts and stainless body and mind. He is like the sky because he has actualized the wisdom of the realm of phenomena, without center or edge, within the range of nonclinging wisdom.

26.­121

“He is known as the one who abides in a liberated state of unobstructed wisdom because he has abandoned all the different obscuring phenomena. He is called the one with a body that issues forth entirely from the realm of phenomena because he transcends the path of space-like vision. He is called the supreme being because he has no disturbing emotions caused by worldly objects.

26.­122

“He is called the nonclinging being, the one with the limitless intellect, the teacher of the Dharma that transcends the world, the spiritual preceptor of the world, the physician of the world, the most sublime in the world, [425] the one who is not stained by worldly concerns, the protector of the world, the most excellent in the world, the foremost in the world, lord of the world, the one honored by the world, the ultimate refuge of the world, the one who has gone beyond the world, the light of the world, and the one transcending the world.

26.­123

“He is called the master of the world, the one who benefits the world, the one who serves the world, the one who knows the world, the one who has become the regent of the world, the excellent recipient of gifts, the one worthy of offerings, [F.204.b] the great field of merit, the great being, the supreme being, the most supreme being, the unexcelled being, the being with no one above, the unequaled being, and the unique being.

26.­124

“He is called the one who always rests in equanimity, the one who rests in the equality of all phenomena, the one who has discovered the path, the teacher of the path, the one who shows the path, and the one who genuinely abides on the path.

26.­125

“He is called the one who has transcended the domain of Māra and the one who has conquered the retinue of Māra. Since he is no longer subject to old age and death he is known as the one who discovered the cool quality. He is the one without darkness, the one without pains, the one without yearnings, the one without disturbing emotions, the one who has eliminated hesitation, the one who has conquered doubt, the one without attachment, the one who is free, the pure one, the one without desire, the one without anger, the one without delusion, the one who has exhausted defilements, the one without disturbing emotions, the one with power, and the one whose mind is utterly free.

26.­126

“He is called the one with the realization of a liberated one, the all-knowing one, the great elephant, the one who accomplishes things that need doing, the one who removes the burdens, the one who postpones his own benefit, the one who has exhausted all bonds to existence, and the one who has been freed by the wisdom of equality.

26.­127

“He is called the one who has perfected all supreme powers of the mind, [426] the one who has perfected generosity, the most sublime through discipline, the one who has perfected patience, the most sublime through diligence, the one who has discovered higher knowledge through concentration, [F.205.a] the one who has perfected knowledge, and the one who has accomplished aspiration.

26.­128

“He is called the one who abides in great love, the one who abides in great compassion, the one who abides in great rejoicing, and the one who abides in great equanimity.

26.­129

“He is called the one who is diligent in gathering sentient beings, the one who has discovered undimmed awareness of everything, the one who is each and everyone’s refuge, the one of great merit, the one possessing great wisdom, and the one with perfect mindfulness, mode of thinking, and intellect.

26.­130

“He is known as the one who attained the light because he possesses the branches of awakening, such as the foundations of mindfulness, the authentic eliminations, the bases of miraculous powers, the faculties and the powers, as well as tranquility and insight.

26.­131

“He is the one who crossed the ocean of saṃsāra, the one who came to the other shore, the one who has reached dry land, the one who attained peace, the one who found fearlessness, and the one who is unharmed by the thorns of disturbing emotions.

26.­132

“He is known as the person, the great person, the lion of a man, the one who is not subject to fear and the thrill of excitement, the elephant, the stainless one, the one who has abandoned the three stains, the knower, the one with the three types of insight, the one who has crossed the four rivers, and the one who has reached the other shore.

26.­133

“He is known as the member of the royal class because he is the only one who carries the jewel parasol. He is known as the priest because he abandons misguided religions. He is known as the monk because he smashes the eggshells of ignorance. He is known as the spiritual practitioner because he is genuinely beyond attachment to money and gain. He is conversant with sacred knowledge. He is known as the one whose disturbing emotions have departed.

26.­134

“He is called the powerful one, the holder of the ten powers, the blessed one, the one who has developed physical restraint, the king among kings, the king of Dharma, the one who turns and teaches the sacred and supreme wheel of Dharma, [F.205.b] the one who teaches a Dharma that is without strife, and the one who grants consecration into omniscient wisdom.

26.­135

“He is the one who is bound with a stainless headband of liberation, great wisdom, and nonattachment. He is the one who possesses the gems of the seven branches of awakening. He is the one who has actualized all the distinctive qualities of the Dharma. [427] He is the one whose round face is gazed upon by all ministers and noble listeners. He is the one who is surrounded by his sons the bodhisattvas, the great beings. He is called the one who is exceedingly gentle through discipline, and the one who can easily predict the future awakening of a bodhisattva.

26.­136

“He is called the one who is like Vaiśravaṇa, the one who grants the treasury of the seven noble riches, the one who sees clearly, the one who has renounced renunciation, the one who is in possession of all perfect kinds of bliss, the one who fulfills all hopes, and the one who sustains the entire world with assistance and happiness.

26.­137

“He is said to be like Śakra, holder of the vajra of the power of wisdom, and the one with eyes that see all around. He is known as the one who sees all phenomena with unobscured wisdom, the one who is transformed through wisdom in every respect, and the one who displays the great dance of Dharma.

26.­138

“He is like the moon, the one that beings never tire of beholding, the one with brilliant light that reaches everywhere, the light that grants friendly disposition and great delight, the light that sees all sentient beings face-to-face, the one that shines on the minds and thoughts of all beings so that they appear exactly as they are, the great array, and the one surrounded by the stars of those who learn and those who no longer learn.

26.­139

“He is called the one like the disk of the sun, and the one who clears away the darkness of delusion. He is the king who holds the great banner. He is limitless and boundless light. He is the one who illumines all with the great light. He is never confused and so clarifies questions and offers predictions. [F.206.a] He is called the one who has conquered the great darkness of ignorance. He is called the one who perceives everything with the great light of wisdom. He is the nonconceptual one. He is called the one who sends light rays equally to all sentient beings in a limitless manner through his love, care, and great compassion. He is known as the one who possesses the maṇḍala of the profound perfection of wisdom that is hard to gain and hard to behold.

26.­140

“He is called the one who is like Brahmā, the one whose path of a religious mendicant is exceedingly calm, and the one who is endowed with all the distinctive qualities of conduct on the path of mendicancy. He is the one with the supreme form beautiful to behold. He is the one with calm faculties, the one with the peaceful mind, the one who has perfected tranquility, the one who has obtained ultimate tranquility, the one who has obtained perfect discipline and tranquility, and the one who has perfected tranquility and insight. [428]

26.­141

“Concealed and with senses subdued, he is very restrained like an elephant. He is stainless, pure, and calm like a lake. He is the one who has fully abandoned all obscurations of habitual tendencies and disturbing emotions. He is endowed with the thirty-two marks of a great being. He is called the supreme being. His body is beautifully embellished with the eighty excellent signs. He is the foremost among men. He is the one with the ten powers, the charioteer of those to be guided by the unexcelled being who possesses the four types of confidence, the teacher, and the one who has perfected the eighteen unique qualities of a buddha.

26.­142

“He is the one whose physical, verbal, and mental activity is beyond blame. He is endowed with all supreme aspects and therefore is known as the one who has purified the surface of the mirror of wisdom. Because he has realized equality in relation to dependent origination, he is the one who abides in emptiness. Because he realizes the way of the ultimate truth, he is the one who abides in signlessness. Since he is unstained by any undertaking, he abides in wishlessness. [F.206.b]

26.­143

“Since he cuts the stream of all formations, he is not within the sphere of performance. Since his sphere of wisdom is not disturbed regarding the authentic limit, he is known as the one who speaks the truth. Because he knows suchness, the realm of phenomena, to be like space, neither with nor without characteristics, he is known as the one who unerringly teaches suchness and nothing else.

26.­144

“Since he understands that all phenomena are like an illusion, a mirage, a dream, a reflection of the moon in water, an echo, and a hallucination, he is known as the one who realizes the teaching that is free of disturbing emotions. Because he produces the cause of passing beyond suffering, he is meaningful to see and to hear. Because he has the heroic capacity to guide sentient beings, he is called the one who strides with unerring steps. Because he has cut through ignorance and the craving for existence, he is known as the one who is free from weariness.

26.­145

“Because he correctly teaches the liberating path, he is known as the one who has built the bridge. Because he is not sullied by any demonic activities and places, he is known as the one who has defeated the enemies of demons and disturbing emotions. He has genuinely transcended the desire realm and therefore he is called the one who crossed the swamp of desire. He has genuinely transcended the form realm and therefore he is called the one who has put down the banner of pride. He has genuinely transcended the formless realm and therefore he is called the one who hoists the banner of wisdom.

26.­146

“Because he is endowed with the Dharma body and the wisdom body, he is genuinely beyond all worldly concerns. He is called the great tree because he blossoms with precious wisdom of limitless qualities and is endowed with the fruits of liberation. [429] He is called the one who is like the udumbara flower because it is so rare for him to appear and be seen. He is said to be like the king of gems, the wish-fulfilling jewel, because he has genuinely fulfilled his aim of attaining nirvāṇa according to the way.

26.­147

“For so long he has practiced renunciation, discipline, hardship, and religious practices in a firm and pure manner without wavering or getting weary, [F.207.a] and therefore he is known as the One with Firmly Planted Feet.24

26.­148

“For so long parents, monks, priests, spiritual teachers, worthy people, and religious people have been protected and defended by him, and those who have taken refuge with him are never abandoned, so therefore he is said to have the soles of his feet marked with various swastikas, auspicious symbols, and thousand-spoked wheels.

26.­149

“For so long he has abandoned killing and therefore he is the One with Broad Heels.

“For so long he has inspired others to abandon killing living beings, so he is the One with Long Fingers.

“For so long he has explained the benefits of desisting from killing, so he is called the Protector of Many People.

26.­150

“For so long he has exerted himself in preparing his own hands and his own body by rubbing them with ghee and sesame oil, and then using his hands for bathing and anointing the bodies of parents, monks, priests, spiritual teachers, and worthy people as part of his devoted service to them, so he is the One with Soft and Smooth Hands and Feet.

26.­151

“For a long time, with the net of the four means of attracting disciples‍—generosity, kind talk, meaningful actions, and practicing what one preaches‍—he has skillfully trained the multitudes of beings, so he is the One with Webbed Fingers and Toes.

26.­152

“For so long he has been acquiring increasingly superior roots of virtue, so he is the One with Arched Feet.

26.­153

“For so long he has circumambulated parents, monks, priests, spiritual teachers, worthy people, and memorials with relics of the thus-gone ones, respectfully listened to the Dharma, painted images, had his hair stand on end, and caused the same rapture in others by teaching the Dharma, so he is the One Who Has the Hair on His Head Curling to the Right.

26.­154

“For so long, with great skill, he has paid respect and listened to the Dharma, understood it, memorized it, recited it, caused others to understand it, ascertained the meaning and the words, and with a mind of humility offered refuge to beings faced with old age, sickness, and death, [F.207.b] and respectfully explained the Dharma to them, so he is the One with Shanks like an Antelope.

26.­155

“For so long he has steadfastly applied himself to praising the religious life of monks, priests, and other religious practitioners, and giving them all the necessary supplies. He has given clothing to the naked and never approached another man’s woman. He has explained the virtues of spiritual practice [430] and preserved his self-dignity, and therefore he is the One Who Has His Private Parts Well Sheathed.

26.­156

“For so long the loving actions of his body, speech, and mind have been directed toward not harming living beings, by means of guarding his arms and legs. Therefore he is the One with Long Hands.

26.­157

“For so long he has known the right measure in eating and has only eaten a little in a restricted manner. He has given medicine to those weakened by the travails of self-control, never despised the poor or the base, never oppressed those who are without protector, repaired the broken memorials of the thus-gone ones, built memorials, and removed fear from those plagued by anxiety. Therefore he is the One with Proportions of a Perfect Circle like the Nyagrodha Tree.

26.­158

“For so long he has served parents, priests, monks, spiritual teachers, and worthy ones by washing them, anointing them, and massaging them with oils. When it was cold he has used hot water in the sun, and when it was hot he has used cool water in the shade, offering them comforts depending on the season of the year. He has given them beds and seats covered with soft and pleasant cloth, and to the memorials of the thus-gone ones he has offered fragrant oils, banners of delicate cloth, flags, and threads of silk. Therefore he is the One with Smooth and Fine Skin.

26.­159

“For so long he has never rejected any sentient being, and instead he has delighted in practicing love and patience while inspiring others to do the same by praising the good qualities of forgiveness and altruism. [F.208.a] To the memorials of the thus-gone ones and the statues of the thus-gone ones, he has offered golden ornaments, golden flowers, gold dust, and silken banners in golden color. He has also offered ornaments, golden vessels, and golden-colored garments. Therefore he is the One with Skin like Gold.

26.­160

“For so long he has attended scholars and clarified what is virtuous and what is not. He has inquired about what is objectionable and what is not, what is to be practiced and what is not, which dharmas are bad, which mediocre, and which sublime. He has examined the meaning, evaluated it, and gained full certainty. He has cleaned away the insects, spider webs, faded flowers, various weeds, and sand from the memorials of the thus-gone ones. Therefore he is the One with Untangled Hair.

26.­161

“For so long he has showed respect to parents, leaders, elders, holy people, monks, priests, beggars, destitute beings, and many others who have come to him, satisfying their wishes by providing them with food, drinks, bedding, medicine, clothes, homes, lamps, and all the manufactured necessities of life, plus wells and lotus ponds filled with cool water. Therefore he is the One with the Seven Protuberances.

26.­162

“For so long he has showed respect to parents, monks, priests, spiritual teachers, and worthy ones, addressing them while bowing or prostrating, and protecting them from danger. [431] He has never shown disrespect to the weak, and never forsaken those seeking refuge. He has never abandoned his firm resolve. For this reason he is known as the One with the Torso like a Lion.

26.­163

“For so long he has recognized his own faults and never pointed out the faults of others who have stumbled. [F.208.b] He has relinquished the cause of debate and has not engaged in divulging secrets that cause discord among others. In this way he has carefully guarded his speech, actions, and mind, and so he is the One with Broad Shoulders.

26.­164

“For so long he has showed respect to parents, monks, priests, spiritual teachers, and worthy ones by rising for them, welcoming them, and addressing them honestly. Because he is an expert in the entire commentarial literature, he has been able to restrain beings in their desire to argue and instead has promoted his own Dharma-precepts in a tactful way. He has established others, such as well-intentioned kings and ministers, on the path of Dharma, which has duly furthered the cause of virtue. In this way he has upheld the totality of the teaching of the Thus-Gone One perfectly and inspired others to practice every virtue. For this reason he is the One with Round Shoulders.

26.­165

“For so long he has given up all possessions and addressed beggars by pleasant names, whichever they may like to hear. Whenever they have approached, he has never felt contempt for them, disappointed them, or turned them away. Duly fulfilling their wishes, he has never wavered in his firm resolve to give up his wealth. For this reason he is known as the One with a Lion’s Jaw.

26.­166

“For so long he has totally given up divisive talk and has not accepted advice that might lead to dispute, shining with the complete harmony of concord. He has criticized divisive talk and praised the qualities of getting along in complete harmony. Therefore he is called the One with Forty Even Teeth.

26.­167

“For so long he has abandoned evil ways and adopted the virtue of goodness. He has avoided bad actions and their maturation, and praised good actions and their maturation. He has made offerings of white cloth and food mixed with milk, and he has painted the memorials of the thus-gone ones with whitewash mixed with milk, [F.209.a] while offering them various white flowers and garlands of sumanā, vārṣikī, and dhānuṣkari flowers. Therefore he is the One with Pure White Teeth.

26.­168

“For so long he has given up laughing at and mocking others. Instead he has made everyone happy, guarded his words, and spoken in a way that has made others happy. Never looking for shortcomings and mistakes in others, he has been striving to make everyone get along. He has never wavered in his firm resolve to teach the same Dharma to everyone. Therefore he is the One with Teeth without Gap.

26.­169

“For so long he has never harmed nor hurt anyone. Instead he has nursed those stricken by disease and given medicine to the sick. He has never tired of giving all kinds of elixirs to those who needed them. Therefore he is called the Possessor of the Universal Elixir of Elixirs. [432]

26.­170

“For so long he has never lied or spoken harsh words. Nor has he been rude or dishonest, or sought to humiliate others. Nor has he been unpleasant, or attacked others’ weak points. Instead he has practiced love and compassion and applied himself to making others feel happy and fulfilled. With sympathetic joy, he has spoken words that cause happiness‍—loving, pleasant, and soft words that have touched others, satisfied them, and refreshed their senses. In this way he has applied himself to proper talk and therefore he is the One with the Voice of Brahmā.

26.­171

“For so long he has regarded sentient beings, with his unhindered vision, as his mothers, fathers, and children. Looking at beggars as if they were his only children, he has been filled with love and compassion and has never disappointed them. With his senses still, he has looked at the memorials of the thus-gone ones with unblinking eyes. He has made a firm resolve to inspire other beings to meet the Thus-Gone One, and therefore he is the One with Deep Blue Eyes. [F.209.b]

26.­172

“For so long he has given up unintelligent and lowly attitudes and instead has applied himself perfectly to the lofty and vast. He has inspired beings with the feeling of delight for the Dharma. He has never frowned at others but always showed a smiling face. He has sought the presence of all spiritual teachers and, being so predisposed, he has transformed himself into a collection of everything auspicious. Therefore he is said to have eyelashes like a cow.

26.­173

“For so long he has given up all faults of speech. Instead he has expounded elaborately on the virtues of the listeners, the solitary buddhas, and all who teach the Dharma. He has copied the sūtras of the thus-gone ones, read them, recited them, and explained them to others. Regarding the teachings contained in them, he has been able to differentiate between the words and the meaning, and has been skilled in making others understand the same. Therefore he is the One with a Well-Developed Tongue.

26.­174

“For so long he has venerated parents, monks, priests, spiritual teachers, and worthy ones by putting his head to their feet. He has praised those who have gone forth and greeted them respectfully, shaved their hair, and anointed their heads with scented oils. To all the beggars he has offered colored powders, chaplets and garlands, and head ornaments. Therefore he is called the One with the Crown Extension, the Top of Whose Crown Cannot be Seen.

26.­175

“For so long he has encouraged others to make liberal offerings of all sorts and admonished them to follow the teachings of all spiritual friends. Entrusted by those who teach the Dharma, he has gone in all directions without feeling weary in order to serve the buddhas, the bodhisattvas, the solitary buddhas, the noble listeners, Dharma teachers, parents, teachers, and all worthy ones. He has offered them lamps with scented oils of many kinds, and lights and lamps made with oil, ghee, or grass that dispel darkness. [F.210.a] He has beautified the statues of the thus-gone ones with the most exquisite, pleasing things, and adorned them with heaps of milky-white jewels. Because he has made others develop the mind of awakening, [433] his accumulation of virtue has been exceptional. Therefore he is known as the One with the Beautiful, Glowing Tuft of Hair between the Eyebrows That Curls Clockwise and Has an Exquisite Color.

26.­176

“Because he is endowed with the great strength of Nārāyaṇa, he is called the Great Nārāyaṇa. Because he is endowed with power to tame many millions of demons, he is called the Destroyer of All Adversaries.

26.­177

“Because he is endowed with the ten powers of the thus-gone ones, he is called the One with the Ten Powers of a Thus-Gone One.25

26.­178

“He is skilled in knowing what is proper and improper. He gives up the low and minor vehicle and possesses the power of accomplishing the qualities of the Great Vehicle. He employs its inexhaustible power. Therefore he is the One Who Is Skilled in Knowing What Is Proper and Improper.26

26.­179

“He has the power that comes from knowing the cause and result of all actions in the past, present, and the future. Therefore he is the One with the Power That Comes from Knowing the Cause and Effect of All Actions in the Past, Present, and the Future.

26.­180

“He has the power to know the capacities of all sentient beings and their levels of diligence. Therefore he is the One with the Power to Know the Capacities of All Sentient Beings and Their Levels of Diligence.

26.­181

“He has the power to know how one enters various types of worlds. Therefore he is the One with the Power to Know How One Enters Various Types of Worlds.

26.­182

“He has the power to know what liberates various inclinations, many inclinations, and all inclinations. [F.210.b] Therefore he is the One with the Power to Know What Liberates Various Inclinations, Many Inclinations, and All Inclinations.

26.­183

“He has the power to know the path that leads everywhere. Therefore he is the One with the Power to Know the Path That Leads Everywhere.

26.­184

“He has the power to know all contemplations, liberations, concentrations, and absorptions, as well as the way of purifying and stopping the disturbing emotions. Therefore he is the One with the Power to Know All Contemplations, Liberations, Concentrations, and Absorptions, as well as the Way of Purifying and Stopping the Disturbing Emotions.

26.­185

“He has the power to know all previous situations without attachment. Therefore he is the One with the Power to Know All Previous Situations without Attachment.

26.­186

“He has the power of knowledge stemming from his divine eye that sees clearly all forms without exception. Therefore he is the One with the Power of Knowledge Stemming from His Divine Eye That Sees Clearly All Forms without Exception.

26.­187

“He has the power to know how all habitual tendencies are formed and how all defiled states without exception are exhausted. Therefore he is the One with the Power to Know How All Habitual Tendencies Are Formed and How All Defiled States without Exception Are Exhausted.

26.­188

“He has attained the confidence that results from his declaration of realizing all dharmas without exception, [F.211.a] a confidence that outshines the entire world, including the realm of gods. [434] Therefore he is the One Who Has Attained the Confidence That Results from His Declaration of Realizing All Dharmas without Exception, a Confidence That Outshines the Entire World, including the Realm of Gods.27

26.­189

“He declares, ‘All disturbing emotions are obstacles for passing beyond suffering,’ and thus discovers a confidence that the entire world, including the gods, cannot destroy. Therefore he is the One Who Declares ‘All disturbing emotions are obstacles for passing beyond suffering,’ and Thus Discovers a Confidence That the Entire World, including the Gods, Cannot Destroy.

26.­190

“With his claim, ‘Passing beyond suffering is attained when the path of renunciation is accomplished,’ he has attained a fearlessness that the entire world, including its gods, cannot overturn. Therefore he is the One Who Claims ‘Passing beyond suffering is attained when the path of renunciation is accomplished,’ and Thereby Has Attained a Fearlessness That the Entire World, Including Its Gods, Cannot Overturn.

26.­191

“He has attained a fearlessness that the entire world, including the gods, cannot reverse, which is expressed through a statement concerning knowledge of the way to abandon all defilements. Therefore he is called the One Who Has Attained a Fearlessness That the Entire World, Including the Gods, Cannot Reverse, which Is Expressed in a Statement Concerning Knowledge of the Way to Abandon All Defilements.

26.­192

“Because he is a Dharma teacher who never stammers or falters, therefore he is the One Who Teaches the Dharma without Stammering or Faltering.28

26.­193

“He keeps in his heart the essence of the Dharma, which is beyond being spoken or heard. Therefore he is the One Who Keeps in His Heart the Essence of the Dharma, which Is beyond Being Spoken or Heard.

26.­194

“He is beyond cessation and therefore he is the One beyond Cessation.

26.­195

“He is able to bless the countless sounds of sentient beings and transform them into the Dharma language of the Buddha. Therefore he is called the One Who Is Able to Bless the Countless Sounds of Sentient Beings and Transform Them into the Dharma Language of the Buddha.

26.­196

“He is the one who does not forget, therefore he is the One Who Does Not Forget.

26.­197

“He does not perceive differences, and therefore he is the One Who Does Not Perceive Differences.

26.­198

“He has one-pointed concentration in all his thoughts as well as in all his absorptions, and therefore he is the One Who Has One-Pointed Concentration in All His Thoughts as well as in All His Absorptions.

26.­199

“He has developed an equanimity that does not differentiate, and therefore he is the One Who Has Developed an Equanimity That Does Not Differentiate.

26.­200

“He never loses his absorption in the formation of faith, and therefore he is the One Who Does Not Lose His Absorption in the Formation of Faith. [F.211.b]

26.­201

“With uninterrupted absorption in the formation of diligence, he never loses his diligence. Therefore he is the One Who Does Not Lose His Diligence, Having One-Pointed Absorption in the Formation of Diligence.

26.­202

“He never loses his mindfulness, and therefore he is the One Who Never Loses His Mindfulness.

26.­203

“He never loses his wisdom, and therefore he is the One Who Never Loses His Wisdom. [435]

26.­204

“He never loses his liberation, and therefore he is the One Who Never Loses His Liberation.

26.­205

“He never loses his vision of liberated wisdom, and therefore he is the One Who Does Not Lose His Vision of Liberated Wisdom.

26.­206

“He lets wisdom inform all his physical, verbal, and mental actions, and he possesses the wisdom that is guided by wisdom. Therefore he is the One Who Lets Wisdom Inform All His Physical, Verbal, and Mental Actions, and Who Possesses the Wisdom That Is Guided by Wisdom.

26.­207

“He is endowed with the unimpeded wisdom vision that sees the past, the future, and the present without attachment. Therefore he is the One Who Is Endowed with the Unimpeded Wisdom Vision That Sees the Past, the Future, and the Present without Attachment.

26.­208

“He has attained stainless freedom, and therefore he is the One Who Has Attained Stainless Freedom.

26.­209

“He is continuously skilled in inspiring the activities of sentient beings, and therefore he is the One Who Is Continuously Skilled in Inspiring the Activities of Sentient Beings.

26.­210

“He is skilled in teaching the Dharma to others according to their capabilities, and therefore he is the One Who Is Skilled in Teaching the Dharma to Others according to Their Capabilities.

26.­211

“He has perfected the sacred environment of all aspects of melodious speech, and therefore he is the One Who Has Perfected the Sacred Environment of All Aspects of Melodious Speech.

26.­212

“He is skilled in articulating all sounds and echoes, and therefore he is the One with a Voice like a God, a Nāga, a Yakṣa, a Gandharva, a Demigod, a Garuḍa, a Kinnara, and a Mahoraga.29

26.­213

“He is the one whose voice resounds like the voice of Brahmā. He is the one with the voice of a cuckoo bird. He is the one with a voice like a great drum. He is the one with the voice like the resounding of the earth. [F.212.a] He is the one with the rumbling voice of a thundercloud of the nāga king Sāgara.

26.­214

“He is the one with a voice like the roar of a lion or a bull. He is the one with a voice that satisfies, because it is in accord with the languages of all sentient beings. He is the one with a voice that delights the circle of his audience without impediment or obstruction. He is the one with a single voice that is understood in all languages.

26.­215

“He is the one who is honored by the lord of the Brahma realm. He is the one who is respected by the lord of the gods. He is the one to whom the lord of the nāgas bows. He is the one upon whose face the lord of the yakṣas gazes. He is the one who the lord of the gandharvas praises in song. He is the one who is gazed upon by the lord of the demons, who beholds him with bright and unblinking eyes. He is the one to whom the lord of the demigods bows. He is the one who is unharmed by the gaze of the lord of the garuḍas. He is the one who is praised by the lord of the kinnaras. He is the one who the lord of the mahoragas longs to see. He is the one who is venerated by the lord of the humans. [436]

26.­216

“He is the one who is supported by large gatherings of worthy ones. He is the one who instructs the bodhisattvas, who inspires them, and delights them. He is the one who teaches the Dharma free from worldliness. He is a venerable teacher of the Dharma who never mistakes any words or syllables. He teaches the Dharma in a timely manner.

26.­217

“Maitreya, this turning of the wheel of Dharma is merely a brief teaching that praises just a few of the qualities of the Thus-Gone One. Maitreya, to list them in an elaborate manner, the Thus-Gone One would need an eon or more. And still that would not be enough to list them all.”


26.­218

At that time the Blessed One spoke these verses:

“The wheel of Dharma has been turned,
Which is profound, hard to behold, and subtle.
It is not understood by the extremists,
Nor by the demons.
26.­219
“The wheel of Dharma has been turned,
Which is without an all-ground and beyond concepts, [F.212.b]
Unborn and without origination,
Unique and empty of inherent nature.
26.­220
“The Buddha has turned the wheel
That teaches the Dharma of equality,
Without anything to accept and reject,
Causeless and without characteristics.
26.­221
“The Protector of the World
Has turned the wheel that is like
An illusion, a mirage,
A dream, an echo, or a moon reflected in water.
26.­222
“It leads beyond conditioned phenomena;
It is not nihilistic and neither is it permanent,
But cuts through all views‍—
So is the wheel of Dharma described.
26.­223
“It is an infinitely vast teaching,
Ever equal to space,
Luminous and nonconceptual‍—
So is the wheel of Dharma described.
26.­224
“It is free from existence and nonexistence,
Beyond self and no self,
A teaching that is naturally unborn‍—
That is what we call the wheel of Dharma. [437]
26.­225
“In the truth of suchness,
It is the final end, yet it is without an end,
This nondual teaching of the Dharma‍—
That is what we call the wheel of Dharma.
26.­226
“The eye is essentially empty,
So are the ear and the nose.
The tongue, the body, and also the mind
Are empty and inert.
26.­227
“Such a wheel is the wheel of Dharma
That has now been turned.
He awakens unawakened beings;
That’s why he is called the Awakened One.
26.­228
“By myself have I realized this nature‍—
The nature defined as Dharma‍—
Without instructions from others,
And so I am the self-arisen possessor of the wisdom eye.
26.­229
“The one who masters all Dharmas
Is called a lord of Dharma.
The one who knows the genuine Dharma from the incorrect,
That is what we call a guide.
26.­230
“As many beings as there are to be trained,
That many limitless beings I train.
I have perfected my training,
And so I am called the Perfect Guide.
26.­231
“All beings that have strayed from the path,
I show the supreme path.
I guide them to the other shore,
And therefore I am the Guide.
26.­232
“Since I know the way to magnetize,
I gather beings at my side.
Since I save beings from the wasteland of cyclic existence,
I am their leader. [F.213.a]
26.­233
“I master all phenomena,
And so I am the Victorious One, the master of Dharma.
Since I turn the wheel of Dharma,
I am known as a king of Dharma.
26.­234
“I am the generous giver of the Dharma, the Teacher,
The unexcelled Lord of the Dharma.
My offering was well performed and the goal accomplished;
My aim is fulfilled and goodness accomplished.
26.­235
“I am the one who consoles and gives comfort,
The hero who has conquered disturbing emotions.
I am victorious in all battles,
A liberated one who liberates beings. [438]
26.­236
“I am the light of the world.
I spread the light of knowledge wisdom;
I conquer the darkness of ignorance.
I hold the torch; I am the bright light.
26.­237
“With great wisdom I am the skillful doctor,
A great healer of the wounds of disturbing emotions.
For all those afflicted with disturbing emotions,
I am the remover of pain.
26.­238
“All the signs are complete,
And all the marks of goodness adorn me.
Yet, with this body, excellent in every way,
I adapt to the ways of the worldly ones.
26.­239
“I am powerful with the ten powers,
Confident with the four confidences,
And possessor of the eighteen unique qualities‍—
The great sage who turns the wheel of Dharma of the Supreme Vehicle.
26.­240
“This brief explanation
Will set in motion the wheel of Dharma.
This praise of the qualities of the Thus-Gone One
Has listed just but a few.
26.­241
“For the limitless wisdom of the Buddha
Is as vast as the sky.
Even if one were to speak for an eon,
That would not suffice to describe the Buddha’s qualities.”
26.­242

This concludes the twenty-sixth chapter, on turning the wheel of Dharma.


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.­19
The Tibetan text is abbreviated here (as correctly pointed out in Silk 2022, p. 277 n19) to indicate that the Buddha repeats the five companions’ earlier scheming (in 26.­20); for a more fluent readability we have chosen to repeat the relevant sentences in full.
n.­20
We are grateful to Jonathan Silk (Silk 2022 p. 277 n19) for pointing out that the four stanzas to this point are lines of verse, not prose as an earlier version of this translation had formatted them.
n.­21
We are grateful to Jonathan Silk (Silk 2022 p. 276 n18) for pointing out that an earlier version of this translation had erroneously read bde bar gshegs pa (sugata) here instead of de bzhin gshegs pa (tathāgata). We also note Silk’s justified and carefully argumented disapproval of our (then) rendering of bde bar gshegs pa / sugata as “bliss-gone one,” a term we had used in a few early translations but had independently abandoned, in favor of “Well-Gone One” (as in the present version of this translation), or of simply using the Sanskrit term (as in many other of our translations).
n.­22
The rest of this statement to the end of the paragraph is abbreviated in the Tibetan (as correctly noted in Silk 2022, p. 277 n19), being a repeat of the equivalent sentences in the previous statements; for a more fluent readability we have provided the full statement here and in the following passages.
n.­23
We are grateful to Jonathan Silk (Silk 2022 p. 277 n19) for pointing out that the three stanzas to this point are lines of verse, not prose as an earlier version of this translation had formatted them.
n.­24
This is the first of the “thirty-two marks of a great being,” the rest of which are listed in the paragraphs that follow.
n.­25
In the passsage that follows, the translation follows the structure of the Sanskrit rather than the Tibetan.
n.­26
With this paragraph begins a list of the “ten powers (bala) of a thus-gone one.”
n.­27
With this paragraph begins a list of the “four confidences (vaiśāradya) of a thus-gone one.”
n.­28
The qualities listed from this paragraph until 26.205 correspond, with some variations, to enumerations in other texts of the “eighteen unique qualities of a buddha” (āvenika­buddha­dharma).
n.­29
From the following paragraph onward, the translation follows the Tibetan structure again.

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.­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.­13

all-ground

Wylie:
  • kun gzhi
Tibetan:
  • ཀུན་གཞི།
Sanskrit:
  • ālaya

The most subtle form of deluded consciousness, which serves as the substratum for karmic seeds to be stored; likewise the substratum from which appearances manifest.

Located in 2 passages in the translation:

  • 26.­106
  • 26.­219
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.­18

Anāla

Wylie:
  • tsan da ltar
Tibetan:
  • ཙན་ད་ལྟར།
Sanskrit:
  • anāla

One of the places the Buddha visited in the region of Gayā.

Located in 1 passage in the translation:

  • 26.­17
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.­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.­36

Ārāḍa Kālāma

Wylie:
  • sgyu rtsal shes kyi bu ring ’phur
Tibetan:
  • སྒྱུ་རྩལ་ཤེས་ཀྱི་བུ་རིང་འཕུར།
Sanskrit:
  • ārāḍa kālāma

The first spiritual teacher Prince Siddhārtha studied with after leaving his home.

Located in 4 passages in the translation:

  • 16.­3-5
  • 26.­6
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.­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.­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.­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.­80

Bimbisāra

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 5 passages in the translation:

  • 16.­13
  • 16.­17-18
  • 16.­40
  • 26.­18
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.­114

crown cannot be seen

Wylie:
  • spyi gtsug bltar mi mthong ba
Tibetan:
  • སྤྱི་གཙུག་བལྟར་མི་མཐོང་བ།
Sanskrit:
  • anavalokitamūrdhatā

A feature of the uṣṇīṣa whereby its top, or its upward extent, cannot be seen.

Located in 2 passages in the translation:

  • 26.­118
  • 26.­174
g.­115

crown extension

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

Definition from the 84000 Glossary of Terms:

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

Located in 3 passages in the translation:

  • 1.­6
  • 7.­99
  • 26.­174
g.­116

cuckoo bird

Wylie:
  • khyu byug
Tibetan:
  • ཁྱུ་བྱུག
Sanskrit:
  • kokila

Located in 5 passages in the translation:

  • 19.­69
  • 21.­156
  • 21.­213
  • 26.­213
  • 27.­6
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.­125

dependent origination

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

The principle of dependent origination asserts that nothing exists independently of other factors, the reason being that things and events come into existence only by dependence on the aggregation of multiple causes and conditions. In general, the processes of cyclic existence, through which the external world and the sentient beings within it revolve in a continuous cycle of suffering, propelled by the propensities of past actions and their interaction with afflicted mental states, originate dependent on the sequential unfolding of twelve links, commencing with fundamental ignorance and ending with birth, aging, and death (see The Transcendent Perfection of Wisdom in Ten Thousand Lines, 1.18–1.19). It is only through deliberate reversal of these twelve links that one can succeed in bringing the cycle to an end.

Located in 4 passages in the translation:

  • 2.­10
  • 10.­17
  • 13.­154
  • 26.­142
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.­149

Dīpaṃkara

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

A buddha who appeared two incalculable eons before the Buddha Śākyamuni’s time and is celebrated in Buddhist literature as the first buddha to predict the bodhisattva Sumati’s future enlightenment as the Buddha Śākyamuni. In depictions of the buddhas of the three times, he represents the buddhas of the past, while Śākyamuni represents the present, and Maitreya the future.

Located in 9 passages in the translation:

  • 1.­15
  • 2.­15
  • 13.­72
  • 13.­74
  • 13.­127
  • 17.­35
  • 23.­16
  • 25.­8
  • 26.­55
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.­166

eight unfortunate states

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

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • 26.­38
  • g.­692
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.­170

eightfold path of the noble ones

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

Right view, intention, speech, actions, livelihood, effort, mindfulness, and concentration. See also 4.­26.

Located in 3 passages in the translation:

  • 13.­166
  • 15.­148
  • 26.­66
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.­174

elixir

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

Located in 8 passages in the translation:

  • 23.­38
  • 24.­62-67
  • 26.­169
g.­175

envy

Wylie:
  • phrag dog
Tibetan:
  • ཕྲག་དོག
Sanskrit:
  • īrṣyā

Located in 7 passages in the translation:

  • 3.­46
  • 5.­18
  • 5.­83
  • 6.­57
  • 6.­72
  • 19.­24
  • 26.­30
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.­183

five ascetic companions

Wylie:
  • lnga sde bzang po
Tibetan:
  • ལྔ་སྡེ་བཟང་པོ།
Sanskrit:
  • pañcakā bhadravargīyāḥ

The five companions of Prince Siddhārtha during his period of ascetic practice. After his awakening, they became his first five disciples. Their names are Ājñāta­kauṇḍinya, Aśvajit, Bāṣpa, Mahānāma, and Bhadrika.

Located in 4 passages in the translation:

  • 17.­6-7
  • 18.­27
  • 26.­7
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.­189

flag

Wylie:
  • ba dan
Tibetan:
  • བ་དན།
Sanskrit:
  • patākā

Located in 19 passages in the translation:

  • 2.­13
  • 7.­2
  • 7.­20
  • 7.­87
  • 8.­7
  • 13.­15
  • 14.­7
  • 15.­27
  • 15.­52
  • 15.­106
  • 19.­6
  • 21.­239
  • 22.­35
  • 22.­43
  • 23.­13
  • 23.­52
  • 26.­43
  • 26.­116
  • 26.­158
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.­196

four means of attracting disciples

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

These are traditionally listed as four: generosity, kind talk, meaningful actions, and practicing what one preaches.

Located in 5 passages in the translation:

  • 4.­29
  • 13.­2
  • 13.­156
  • 13.­164
  • 26.­151
g.­197

four noble truths

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

See “four truths of the noble ones.”

Located in 3 passages in the translation:

  • 2.­6
  • 10.­18
  • g.­198
g.­198

four truths of the noble ones

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

The first teaching of the Buddha, covering suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering. They are named “truths of the noble ones” since the “noble ones” (ārya) are the ones who have perceived them perfectly and without error. Also rendered here simply as “four noble truths.”

Located in 6 passages in the translation:

  • i.­10
  • 13.­153
  • 26.­62
  • 26.­79-80
  • g.­197
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.­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.­254

Hill of the Fallen Sages

Wylie:
  • drang srong lhung ba
Tibetan:
  • དྲང་སྲོང་ལྷུང་བ།
Sanskrit:
  • ṛṣipatana

The hill in Sārnāth, on the outskirts of Vārāṇasī, on which the Deer Park (Mṛgadāva) is situated. This is the place where the Buddha turned the wheel of Dharma for the first time.

Located in 8 passages in the translation:

  • 3.­15
  • 18.­27
  • 25.­54
  • 26.­8
  • 26.­19
  • 26.­43
  • 26.­98
  • g.­392
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.­258

hypocrisy

Wylie:
  • ’chab pa
Tibetan:
  • འཆབ་པ།
Sanskrit:
  • mrakṣa

Located in 5 passages in the translation:

  • 5.­18
  • 5.­83
  • 18.­19
  • 18.­26
  • 26.­30
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.­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.­267

insight

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

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

Located in 6 passages in the translation:

  • 2.­6
  • 10.­23
  • 13.­154
  • 13.­166
  • 26.­130
  • 26.­140
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.­270

Jambū

Wylie:
  • ’dzam
Tibetan:
  • འཛམ།
Sanskrit:
  • jambū
  • jāmbū

A mythical, divine river.

Located in 9 passages in the translation:

  • 9.­4-5
  • 19.­21
  • 20.­19
  • 21.­212
  • 21.­225
  • 23.­30
  • 26.­10
  • 26.­22
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.­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.­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.­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.­330

Lumbinī

Wylie:
  • lum bi ni
Tibetan:
  • ལུམ་བི་ནི།
Sanskrit:
  • lumbinī

The birthplace of the Buddha, located in southern Nepal.

Located in 11 passages in the translation:

  • i.­4
  • 7.­8
  • 7.­12-13
  • 7.­21
  • 7.­25-26
  • 7.­50
  • 7.­74
  • 17.­30
  • 26.­31
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.­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.­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.­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.­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.­392

Mṛgadāva

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

The forest on the Hill of the Fallen Sages, located outside of Vārāṇasī, known as Deer Park. This is the place where the Buddha turned the wheel of Dharma for the first time.

Located in 2 passages in the translation:

  • 3.­15
  • g.­254
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.­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.­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.­425

no self

Wylie:
  • bdag med
Tibetan:
  • བདག་མེད།
Sanskrit:
  • nairātmya

The absence of any enduring, singular, or independent essence in individuals or phenomena.

Located in 8 passages in the translation:

  • 2.­6
  • 15.­79
  • 21.­222-223
  • 25.­7
  • 26.­82
  • 26.­88
  • 26.­224
g.­426

obstructing forces

Wylie:
  • bgegs
Tibetan:
  • བགེགས།
Sanskrit:
  • vighna

Located in 1 passage in the translation:

  • 26.­8
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.­436

Palace of Brahmā

Wylie:
  • tshangs pa’i grong khyer
Tibetan:
  • ཚངས་པའི་གྲོང་ཁྱེར།
Sanskrit:
  • brahmapura
  • brahma­purālaya

Located in 1 passage in the translation:

  • 26.­93
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.­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.­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.­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.­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.­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.­519

Rohitavastu

Wylie:
  • nye gnas
Tibetan:
  • ཉེ་གནས།
Sanskrit:
  • rohitavastu

A place the Buddha traveled to in the area of Gayā.

Located in 1 passage in the translation:

  • 26.­17
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.­525

Śacī

Wylie:
  • sogs pa
Tibetan:
  • སོགས་པ།
Sanskrit:
  • śacī

The name of Śakra’s highest consort.

Located in 3 passages in the translation:

  • 15.­126
  • 15.­212
  • 26.­31
g.­526

Sāgara

Wylie:
  • rgya mtsho
Tibetan:
  • རྒྱ་མཚོ།
Sanskrit:
  • sāgara

A nāga king.

Located in 5 passages in the translation:

  • 15.­28
  • 15.­110
  • 18.­39-40
  • 26.­213
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.­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.­554

Sārathi

Wylie:
  • kha lo sgyur
Tibetan:
  • ཁ་ལོ་སྒྱུར།
Sanskrit:
  • sārathi

One of the places in Magadha visited by the Buddha.

Located in 1 passage in the translation:

  • 26.­17
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.­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.­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.­592

six perfections

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

The trainings of the bodhisattva path: generosity, discipline, patience, diligence, concentration, and knowledge, or wisdom.

Located in 1 passage in the translation:

  • 26.­50
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.­595

solitary buddha

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

Definition from the 84000 Glossary of Terms:

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

Located in 17 passages in the translation:

  • 2.­11
  • 3.­14-15
  • 5.­45
  • 17.­22
  • 17.­62
  • 20.­20
  • 21.­13
  • 26.­113
  • 26.­173
  • 26.­175
  • 27.­16-17
  • 27.­21
  • g.­321
  • g.­367
  • g.­672
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.­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.­618

Sudarśana

Wylie:
  • shin tu blta mdzes
Tibetan:
  • ཤིན་ཏུ་བལྟ་མཛེས།
Sanskrit:
  • sudarśana

A nāga king who invited the Buddha to stay with him in Gayā.

Located in 1 passage in the translation:

  • 26.­17
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.­626

Sumati

Wylie:
  • blo gros bzang
Tibetan:
  • བློ་གྲོས་བཟང་།
Sanskrit:
  • sumati

One of the Buddha’s former rebirths.

Located in 2 passages in the translation:

  • 13.­63
  • g.­149
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.­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.­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.­671

three stains

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

Anger, desire, and delusion.

Located in 7 passages in the translation:

  • 2.­16
  • 5.­58
  • 22.­43
  • 23.­20
  • 23.­37
  • 23.­41
  • 26.­132
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.­679

trillion

Wylie:
  • bye ba khrag khrig brgya stong
Tibetan:
  • བྱེ་བ་ཁྲག་ཁྲིག་བརྒྱ་སྟོང་།
Sanskrit:
  • koṭi­niyuta­śata­sahasra

Located in 36 passages in the translation:

  • 5.­11
  • 5.­62
  • 5.­83
  • 5.­97-98
  • 6.­37
  • 6.­39
  • 7.­36
  • 7.­49
  • 7.­86
  • 7.­112
  • 7.­126
  • 11.­33
  • 12.­6
  • 15.­59
  • 15.­102-105
  • 16.­6
  • 18.­38
  • 18.­46
  • 19.­7
  • 19.­14
  • 19.­58
  • 19.­81
  • 20.­6
  • 21.­20
  • 21.­100
  • 21.­110
  • 22.­7
  • 23.­18
  • 23.­26
  • 23.­28
  • 25.­56
  • 26.­81
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.­701

Uruvela-Kalpa

Wylie:
  • lteng rgyas ltar
Tibetan:
  • ལྟེང་རྒྱས་ལྟར།
Sanskrit:
  • uruvela­kalpa

One of the places the Buddha traveled to.

Located in 1 passage in the translation:

  • 26.­17
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.­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.­734

victory banner

Wylie:
  • rgyal mtshan
Tibetan:
  • རྒྱལ་མཚན།
Sanskrit:
  • dhvaja

One of the eight auspicious symbols, often in the form of a roof-top ornament, representing the Buddha’s victory over malign forces.

Located in 11 passages in the translation:

  • 2.­33
  • 3.­7-9
  • 7.­65
  • 7.­87
  • 8.­7
  • 15.­52
  • 15.­106
  • 21.­112
  • 26.­44
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.­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.­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. (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-26.Copy

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