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ཐེག་པ་ཆེན་པོ་ལ་དད་པ་རབ་ཏུ་སྒོམ་པ།

Cultivating Trust in the Great Vehicle

Mahāyānaprasādaprabhāvana

འཕགས་པ་ཐེག་པ་ཆེན་པོ་ལ་དད་པ་རབ་ཏུ་སྒོམ་པ་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa theg pa chen po la dad pa rab tu sgom pa ces bya ba theg pa chen po’i mdo

The Noble Great Vehicle Sūtra “Cultivating Trust in the Great Vehicle”

Āryamahāyānaprasādaprabhāvananāmamahāyānasūtra

Toh 144

Degé Kangyur, vol. 57 (mdo sde, pa), folios 6.b–34.a.

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

First published 2020
Current version v 1.0.9 (2021)
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co.

Summary

s.1

In Cultivating Trust in the Great Vehicle, the Buddha Śākyamuni gives a discourse on the nature of trust (dad pa, prasāda) according to the Great Vehicle. The teaching is requested by a bodhisattva known as Great Skillful Trust, who requests the Buddha to answer four questions concerning the nature of trust in the Great Vehicle: (1) What are the characteristics of trust? (2) How is trust developed? (3) What are the different types of trust? (4) What are the benefits of having trust? Over the course of the sūtra, the Buddha answers all four questions, each in a separate chapter.

ac.

Acknowledgements

ac.1

Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. The translation was produced by Andreas Doctor, who also wrote the introduction. Thomas Doctor, Catherine Dalton, and Ryan Damron subsequently compared the draft translation with the original Tibetan and edited it.

ac.2

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

Introduction

i.1

Cultivating Trust in the Great Vehicle unfolds at Vulture Peak Mountain, where the Buddha, surrounded by a great number of bodhisattvas from the human and nonhuman realms and many monks and limitless other beings, gives a discourse on the nature of trust in the Great Vehicle. The teaching is requested by a bodhisattva known as Great Skillful Trust, who requests the Buddha to answer four questions concerning the nature of trust in the Great Vehicle:

The Translation

The Noble Great Vehicle Sūtra

Cultivating Trust in the Great Vehicle

Prologue

[B1] [F.6.b]

p.1

Homage to all buddhas and bodhisattvas.

p.2

Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha at Vulture Peak Mountain together with a great bodhisattva saṅgha of bodhisattva great beings [F.7.a] who had gathered there from various buddha realms. Every one of them had conquered the demons and all adversaries. They were far removed from the fluctuations of the habitual tendencies of all disturbing emotions and subsidiary disturbing emotions. They had attained the level of great mastery where one can demonstrate birth into existence at will. They had attained the power that springs from giving away their bodies and abodes throughout limitless eons. They had realized the limitless workings of the demons along with all obstacles. They knew the conduct that is the means for achieving all the aims of all beings. They had obtained the great power that comes from knowing all types of liberation. They were skilled in refuting all the claims of non-Buddhists. They were skilled in attracting large crowds by means of their great miraculous emanations. Through cultivating the immense perfections, they had attained all the features of great practitioners. Like the sky, their minds were unstained by worldly phenomena.

Chapter 1

The Characteristics of Trust

1.1

Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle has eleven characteristics. These characteristics are: (1) clarity, (2) saturation, (3) qualities, (4) possession, (5) the basis, (6) transcendence, (7) the root, (8) protection, (9) the connection, (10) continuity, and (11) perfection.”

1. Clarity

1.2

Great Skillful Trust said, “Blessed One, how is clarity a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “In this regard, noble son, the characteristic of clarity refers to the absence of four kinds of stains. If you wonder what the four types of stains are, they are the stains of hostility, insecurity, apprehension, and doubt.

2. Saturation

3. Qualities

4. Possession

5. The Basis

6. Transcendence

7. The Root

8. Protection

9. Connection

10. Continuity

11. Perfection

Chapter 2

Developing Trust

2.1

Then, the bodhisattva Great Skillful Trust asked the Blessed One, “Blessed One, how does one develop the bodhisattvas’ trust in the Great Vehicle that allows them accomplish the Great Vehicle?”

2.2

The Blessed One replied, “Noble son, there are eleven aspects to developing the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. Such trust develops based on (1) causes, (2) a companion, (3) examination, (4) behavior, (5) familiarity, (6) absence of weariness, (7) fulfillment, (8) composure, (9) insatiability, (10) solitude, and (11) determining that the teacher is genuine.”

1. Causes

2.3

The bodhisattva Great Skillful Trust said, “Blessed One, how do causes develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

2.4

The Blessed One replied, “Noble son, bodhisattvas possess, from the very beginning, a seed of the virtuous Dharma of the Great Vehicle. Through the force of that predisposition for the pure Dharma, they naturally long for the Great Vehicle’s teachings on compassion, [F.17.a] and so trust develops based on that initial longing. Because of their interest in the Great Vehicle’s teachings on the profound and the vast, the bodhisattvas naturally sustain their longing, and so their trust develops. In the same way, bodhisattvas are naturally able to sustain patience in conjunction with the Great Vehicle’s teachings on hardships. And so, in turn, their trust develops further.

2. A Companion

3. Examination

4. Behavior

5. Familiarity

6. Absence of Weariness

7. Fulfillment

8. Composure

9. Insatiability

10. Solitude

11. Determining That the Teacher Is Genuine

The Ten Limitless Features

Chapter 3

Classifications of Trust

3.1

Then the bodhisattva Great Skillful Trust said, “Blessed One, what are the different aspects of the bodhisattvas’ trust in the Great Vehicle that allow them to accomplish the Great Vehicle?”

3.2

The Blessed One replied, “Noble son, there are four aspects of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. If you wonder what they are, they are as follows: (1) the trust that comes from resting, (2) the trust that arises upon birth, (3) the trust that emerges at another time, and (4) the trust that appears naturally.

Chapter 4

The Benefits of Trust

4.1

At this point, the bodhisattva Great Skillful Trust said, “Blessed One, what are the benefits of possessing the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

4.2

The Blessed One replied, “Noble son, there are limitless benefits of having the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. However, I shall indicate only a fraction of them here.

Conclusion

5.1

Then, the bodhisattva Great Skillful Trust said to the Blessed One, “Blessed One, it is wonderful that, for those novice bodhisattvas who are engaged in inspired conduct, you have taught the perfect characteristics of the trust in the Great Vehicle along with the perfect ways that trust is developed, the perfect classifications of trust, and now also the perfect benefits. Blessed One, if one contemplates and practices based on these teachings, then the perfect, exalted, and limitless qualities of other bodhisattvas will also become apparent.”

Colophon

c.1

It was clarified, written down, and finalized by the Indian preceptors Jinamitra and Dānaśīla, the translator-editor Bandé Yeshé Dé, and others.

Notes

n.1

For an English translation, see Asaṅga (2001), pp. 190–92.

n.2

On Butön’s claim, see below n.3. A search for plausible variants of the sūtra title in the Kangyur and Tengyur collections resulted in only a single quotation (using the modified title dad pa rab tu bsgom pa’i mdo): Dharmamitra quotes the work in his Abhisamayālaṃkārakārikāprajñāpāramitopadeśaśāstraṭīkā D 3796: vol. 87, folios 96.a7–96.b1.

n.3

The only mention of this sūtra in English that we are aware of is a brief discussion found in Skilling (2000), pp. 323–24. Here, Skilling also mentions that “Kazunobu Matsuda has written (in Japanese) about the sūtra with reference to the Abhidharmasamuccaya and Vyākhyāyukti in his ‘On the two unknown Sūtras adopted by the Yogācāra School, based on a passage found in the writings of Bu ston and Blo gros rgyal mtshan,’ in Zuihō Yamaguchi (ed.): Buddhism and Society in Tibet, Tokyo 1986, pp. 269–89.” Unfortunately, we have been unable to consult Matsuda’s article for our work on this translation.

n.4

Denkarma, 298.a.4. See also Herrmann-Pfandt (2008), pp. 75–76.

n.5

Phangthangma (2003), p. 11.

n.6

The phrase “trust in the Great Vehicle that allows them to accomplish the Great Vehicle,” which occurs repeatedly in this text, translates the Tibetan theg pa chen po’i phyir theg pa chen po la dad pa. This is a rather obscure expression that is difficult to understand conclusively without Sanskrit attestation. Therefore, our rendering of this phrase should be seen as somewhat tentative. The key term to understanding this phrase is the Tibetan term phyir, which typically means “because of,” “on account of,” or “for the sake of.” We have here understood this term to indicate that trust in the Great Vehicle is the factor that enables bodhisattvas to become successful in its practices. Significantly, in support of this interpretation, we also find a single occurrence in the Degé block print (folio 9.b.7) where the term phyir is replaced by slad du. This helps us narrow down the meaning as slad du has a narrower semantic range that normally is translated “for the sake of” or “on account of.” In this way we have arrived at our somewhat interpretive translation, which we nevertheless believe carries the intended meaning of this odd phrase.

n.7

We have edited the text here to exclude what appears to be an instance of dittography. We have omitted the second occurrence of the line bdag la phan pa gtso bor byed pas sangs rgyas la dad pa skyed.

n.8

A similar, though not identical, list of twenty-eight wrong views that bodhisattvas may fall into is found in the Abhidharmasamuccaya (Asaṅga 2001). See also the introduction.

Bibliography

’phags pa theg pa chen po la dad pa rab tu sgom pa ces bya ba theg pa chen po’i mdo (Āryamahāyānaprasādaprabhāvananāmamahāyānasūtra). Toh 144, Degé Kangyur vol. 57 (mdo sde, pa), folios 6.b–34.a.

’phags pa theg pa chen po la dad pa rab tu sgom pa ces 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. 57, pp. 20–85.

’phags pa theg pa chen po la dad pa rab tu sgom pa ces bya ba theg pa chen po’i mdo. Stok no. 228, Stok Palace Kangyur vol. 74 (mdo sde, ’a), folios 58.b–98.a.

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

Asaṅga. Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy). Translated by Walpola Rahula and Sara Boin-Webb. Fremont, CA: Asian Humanities Press, 2001.

Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

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

Skilling, Peter. “Vasubandhu and the Vyākhyāyukti Literature.” Journal of the International Association of Buddhist Studies 23, no. 2 (2000): 297–350.

Glossary

g.1

Absence of characteristics

mtshan ma med pa

མཚན་མ་མེད་པ།

animitta

One of the three gateways to liberation along with emptiness and absence of wishes.

g.2

Absence of wishes

smon pa med pa

སྨོན་པ་མེད་པ།

apraṇihita

One of the three gateways to liberation along with emptiness and absence of characteristics.

g.3

Acting with Trust

dad pas rab du ’jug pa

དད་པས་རབ་དུ་འཇུག་པ།

A bodhisattva in the Buddha’s retinue.

g.4

Aggregates

phung po

ཕུང་པོ།

skandha

The fivefold basic grouping of the components out of which the world and the personal self are formed.

g.5

Always Following Trust

rtag tu dad pa’i rjes ’brang

རྟག་ཏུ་དད་པའི་རྗེས་འབྲང་།

A bodhisattva in the Buddha’s retinue.

g.6

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

Ānanda

Attendant of the Buddha and the one who is said to have memorized the sūtras.

g.7

Asura

lha ma yin

ལྷ་མ་ཡིན།

asura

The traditional adversaries of the devas (gods) who are frequently portrayed in brahmanical mythology as having a disruptive effect on cosmological and social harmony.

g.8

Brahmā

tshangs pa

ཚངས་པ།

Brahmā

A high-ranking deity presiding over a divine world where other beings consider him the creator; he is also considered to be the “Lord of the Sahā world” (our universe).

g.9

Clear Trust

dad pa gsal

དད་པ་གསལ།

A bodhisattva in the Buddha’s retinue.

g.10

Concentration

bsam gtan

བསམ་གཏན།

dhyāna

One of the six perfections.

g.11

Destroying Doubt regarding Trust

dad pa la yid gnyis rnam par ’jom pa

དད་པ་ལ་ཡིད་གཉིས་རྣམ་པར་འཇོམ་པ།

A bodhisattva in the Buddha’s retinue.

g.12

Dharma body

chos kyi sku

ཆོས་ཀྱི་སྐུ།

dharmakāya

One of three “bodies” manifested by the buddhas.

g.13

Diligence

brtson ’grus

བརྩོན་འགྲུས།

vīrya

One of the six perfections.

g.14

Discipline

tshul khrims

ཚུལ་ཁྲིམས།

śīla

One of the six perfections.

g.15

Emptiness

stong pa nyid

སྟོང་པ་ཉིད།

śūnyatā

One of the three gateways to liberation along with absence of characteristics and absence of wishes.

g.16

Establishing Trust

dad pa rab tu ’jog byed

དད་པ་རབ་ཏུ་འཇོག་བྱེད།

A bodhisattva in the Buddha’s retinue.

g.17

Even Trust

dad pa mnyam

དད་པ་མཉམ།

A bodhisattva in the Buddha’s retinue.

g.18

Factors of awakening

byang chub kyi phyogs kyi chos

བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས།

bodhipakṣadharma

The set of practices that lead to awakening, traditionally listed as thirty-seven.

g.19

Five types of beings

’gro ba lnga

འགྲོ་བ་ལྔ་།

pañcagati

These comprise the gods and humans of the higher realms within saṃsāra, along with the animals, hungry spirits, and hell beings of the lower realms.

g.20

Four Great Kings

rgyal po chen po bzhi

རྒྱལ་པོ་ཆེན་པོ་བཞི།

Caturmahārāja

The powerful nonhuman guardian kings of the four quarters‍—Virūḍhaka, Virūpākṣa, Dhṛtarāṣṭra, and Vaiśravaṇa‍—who rule, respectively, over kumbhāṇḍas in the south, nāgas in the west, gandharvas in the east, and yakṣas in the north.

g.21

Four states of concentration

bsam gtan bzhi

བསམ་གཏན་བཞི།

caturdhyāna

The four levels of meditative absorption of form realm beings.

g.22

Fully Settled in Trust

dad pa rab gnas

དད་པ་རབ་གནས།

A bodhisattva in the Buddha’s retinue.

g.23

Gandharva

dri za

དྲི་ཟ།

gandharva

Lower class of divine beings said to dwell in the east, under the jurisdiction of the Great King Dhṛtarāṣṭra. Capable of flight, they are often described as “celestial musicians.”

g.24

Garuḍa

nam mkha’ lding

ནམ་མཁའ་ལྡིང་།

garuḍa

Lower class of divine beings described as eagle-type birds with gigantic wingspans. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth.

g.25

Generosity

sbyin pa

སྦྱིན་པ།

dāna

One of the six perfections.

g.26

Genuinely Entering Trust

dad pa la yang dag par zhugs

དད་པ་ལ་ཡང་དག་པར་ཞུགས།

A bodhisattva in the Buddha’s retinue.

g.27

Great King

rgyal po chen po

རྒྱལ་པོ་ཆེན་པོ།

Mahārāja

See “Four Great Kings.”

g.28

Great Skillful Trust

dad pa thabs chen

དད་པ་ཐབས་ཆེན།

A bodhisattva in the Buddha’s retinue.

g.29

Great Trust

dad pa chen po

དད་པ་ཆེན་པོ།

A bodhisattva in the Buddha’s retinue.

g.30

Heaven of Delighting in Emanations

’phrul dga’

འཕྲུལ་དགའ།

Nirmāṇarati

The fifth of the six heavens of the desire realm.

g.31

Heaven of Joy

dga’ ldan

དགའ་ལྡན།

Tuṣita

The fourth of the six heavens of the desire realm. In Buddhist thought it is where all future buddhas dwell prior to their awakening.

g.32

Heaven of Making Use of Others’ Emanations

gzhan ’phrul dbang byed pa

གཞན་འཕྲུལ་དབང་བྱེད་པ།

Paranirmitavaśavartin

The sixth and highest of the six heavens of the desire realm.

g.33

Heaven of the Thirty-Three

sum cu rtsa gsum

སུམ་ཅུ་རྩ་གསུམ།

Trāyastriṃśa

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

g.34

Hungry One

zas ’dod

ཟས་འདོད།

A brahmin who was converted by the buddha Vipaśyin.

g.35

Hungry spirit

yi dags

ཡི་དགས།

preta

A class of beings who, in the Buddhist tradition, are particularly known to suffer from hunger and thirst and the inability to acquire sustenance.

g.36

Immutable Trust

dad pa mi g.yo

དད་པ་མི་གཡོ།

A bodhisattva in the Buddha’s retinue.

g.37

Increasing Trust

dad pa rnam par ’phel byed

དད་པ་རྣམ་པར་འཕེལ་བྱེད།

A bodhisattva in the Buddha’s retinue.

g.38

Insight

lhag mthong

ལྷག་མཐོང་།

vipaśyanā

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

g.39

Investigating Trust

dad pa rab tshol

དད་པ་རབ་ཚོལ།

A bodhisattva in the Buddha’s retinue.

g.40

Kāśyapa

’od srung

འོད་སྲུང་།

Kāśyapa

A previous buddha, the third of this current eon.

g.41

Kinnara

mi’am ci

མིའམ་ཅི།

kinnara

A class of semidivine beings that resemble humans to the degree that their very name‍—which means “Is that a human?”‍—suggests some confusion as to their divine status.

g.42

Knowledge

shes rab

ཤེས་རབ།

prajñā

One of the six perfections.

g.43

Leading towards Trust

dad par ’jug byed

དད་པར་འཇུག་བྱེད།

A bodhisattva in the Buddha’s retinue.

g.44

Level of devoted engagement

mos pa spyod pa’i sa

མོས་པ་སྤྱོད་པའི་ས།

adhimukticaryābhūmi

An early stage in a bodhisattva’s career during which they have developed a degree of conviction that is not yet informed by direct experience. The level of devoted engagement is said to comprise the first two of the five paths, those of accumulation and preparation, which lead up to the path of seeing. This level is also presented as the second of seven spiritual levels in the Bodhisattvabhūmi, which follows the initial level of the spiritual potential (gotrabhūmi).

g.45

Limit of reality

yang dag pa’i mtha’

ཡང་དག་པའི་མཐའ།

bhūtakoṭi

A synonym for ultimate truth and a way of describing the attainment of perfection as the culmination of the spiritual path.

g.46

Mahākāśyapa

’od srung chen po

འོད་སྲུང་ཆེན་པོ།

Mahākāśyapa

One of the principal students of the Buddha.

g.47

Mahoraga

lto ’phye chen po

ལྟོ་འཕྱེ་ཆེན་པོ།

mahoraga

A class of nonhuman, snake-like beings.

g.48

Māra

bdud

བདུད།

Māra

The demon opposing the Buddha’s teaching; in the plural (“māras”) it denotes all such nonhuman beings.

g.49

Nāga

ཀླུ།

nāga

A semidivine class of beings who live in subterranean aquatic environments and who are known to hoard wealth and esoteric teachings. They are associated with snakes and serpents.

g.50

Patience

bzod pa

བཟོད་པ།

kṣānti

One of the six perfections.

g.51

Peak of existence

srid pa’i rtse mo

སྲིད་པའི་རྩེ་མོ།

bhavāgra

Refers to the realm of neither notion nor no notion, since it is the highest level in saṃsāra.

g.52

Perfection

pha rol tu phyin pa

ཕ་རོལ་ཏུ་ཕྱིན་པ།

pāramitā

The trainings of the bodhisattvas, typically understood as the six trainings in generosity, discipline, patience, diligence, concentration, and knowledge.

g.53

Rājagṛha

rgyal po’i khab

རྒྱལ་པོའི་ཁབ།

Rājagṛha

The ancient capital of Magadha; the site where many Great Vehicle sūtras take place.

g.54

Realm of neither notion nor no notion

’du shes med ’du shes med min

འདུ་ཤེས་མེད་འདུ་ཤེས་མེད་མིན།

naivasaṃjñānāsaṃjñā

The highest of the four formless realms, so termed because conceptions there are weak but not entirely absent.

g.55

Realm of phenomena

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

dharmadhātu

The “sphere of dharmas,” a synonym for the nature of things.

g.56

Śakra

brgya byin

བརྒྱ་བྱིན།

Śakra

A divine being who rules the Heaven of the Thirty-Three.

g.57

Searching for the Vessel of Trust

dad pa’i snod yongs su tshol

དད་པའི་སྣོད་ཡོངས་སུ་ཚོལ།

A bodhisattva in the Buddha’s retinue.

g.58

Seven precious substances

rin po che sna bdun

རིན་པོ་ཆེ་སྣ་བདུན།

saptaratna

The list of seven precious materials varies. They can be gold, silver, turquoise, coral, pearl, emerald, and sapphire; or they may be ruby, sapphire, beryl, emerald, diamond, pearls, and coral.

g.59

Stainless Trust

dad pa dri ma med pa

དད་པ་དྲི་མ་མེད་པ།

A bodhisattva in the Buddha’s retinue.

g.60

Suchness

de bzhin nyid

དེ་བཞིན་ཉིད།

tathatā

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

g.61

Teaching Trust

dad pa ston pa

དད་པ་སྟོན་པ།

A bodhisattva in the Buddha’s retinue.

g.62

Training in Trust

dad pa rnam par sbyong

དད་པ་རྣམ་པར་སྦྱོང་།

A bodhisattva in the Buddha’s retinue.

g.63

Tranquility

zhi gnas

ཞི་གནས།

śamatha

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

g.64

Undiminished Trust

dad pa ma nyams

དད་པ་མ་ཉམས།

A bodhisattva in the Buddha’s retinue.

g.65

Unwavering Trust

dad pa mi sgul ba

དད་པ་མི་སྒུལ་བ།

A bodhisattva in the Buddha’s retinue.

g.66

View that a person is real

’jig tshogs la lta ba

འཇིག་ཚོགས་ལ་ལྟ་བ།

satkāyadṛṣṭi

The Tibetan is literally “the view of the destructible collection,” and the Sanskrit is “the view of the existing body.” Both refer to a view that identifies the existence of a self in relation to the five aggregates.

g.67

Vipaśyin

rnam par gzigs

རྣམ་པར་གཟིགས།

Vipaśyin

A buddha of a previous eon.

g.68

Vulture Peak Mountain

bya rgod kyi phung po’i ri

བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།

Gṛdhrakūṭaparvata

The mountain, near to the city of Rājagṛha, where many Great Vehicle teachings were delivered by the Buddha Śākyamuni.

g.69

Yakṣa

gnod sbyin

གནོད་སྦྱིན།

yakṣa

A class of supernatural beings said to dwell in the north, under the jurisdiction of the Great King Vaiśravaṇa. Although they are generally portrayed as benevolent, the Tibetan translation means “harm giver,” as they are also capable of causing harm.

g.70

Yāma Heaven

mtshe ma

མཚེ་མ།

Yāma

The third of the six heavens of the desire realm. Also known as the Heaven Free from Strife (Tib. ’thab bral).

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