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འཇམ་དཔལ་གནས་པ།

The Dwelling Place of Mañjuśrī

Mañjuśrīvihāra
འཕགས་པ་འཇམ་དཔལ་གནས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Dwelling Place of Mañjuśrī”
Ārya­mañjuśrī­vihāra­nāma­mahā­yāna­sūtra
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Toh 196

Degé Kangyur, vol. 61 (mdo sde, tsa), folios 266.b–271.b

Translated by the University of Calgary Buddhist Studies Team
under the patronage and supervision of 84000: Translating the Words of the Buddha.

First published 2020
Current version v 1.1.12 (2022)
Generated by 84000 Reading Room v2.16.15

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 2 sections- 2 sections
1. The Dwelling Place of Mañjuśrī
c. Colophon
ab. Abbreviations
+ 2 sections- 2 sections
· Chinese Sources
· Tibetan Kangyur Editions
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Primary Source Texts
· Secondary Sources
g. Glossary

s.

Summary

s.­1

The Dwelling Place of Mañjuśrī first presents a dialogue between Mañjuśrī and Śāriputra regarding the activity of “dwelling” (vihāra) during meditation, the nature of dharmas, and the “true nature” (tathatā). This opens into a conversation between Mañjuśrī and a large gathering of monks whereby Mañjuśrī corrects the monks’ misinterpretations. Mañjuśrī then instructs Śāriputra on the enduring and indestructible nature of the realm of sentient beings and the realm of reality. Finally, the power of Mañjuśrī’s teaching is explained and reiterated by the Buddha.


ac.

Acknowledgements

ac.­1

Translation by the University of Calgary Buddhist Studies Team. This sūtra was introduced and translated by Dr. James B. Apple with assistance from Dr. Shinobu Arai Apple.

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


i.

Introduction

i.­1

The Dwelling Place of Mañjuśrī opens with the Buddha Śākyamuni residing in Rājagṛha on Gṛdhrakūṭa Mountain together with a great monastic assembly of five hundred monks and a multitude of bodhisattvas. After the Buddha has delivered a Dharma teaching, Mañjuśrī walks through the monastic quarters of the area and sees Śāriputra engaged in meditation among the residences of the five hundred monks. There follows a dialogue between Mañjuśrī and Śāriputra regarding the activity of “dwelling” during meditation, the nature of dharmas, and the “true nature.” This opens into a conversation between Mañjuśrī and the five hundred monks in which Mañjuśrī corrects the monks’ misinterpretations. Finally, Mañjuśrī instructs Śāriputra on the non-decrease and non-increase of the realm of sentient beings (sattvadhātu) and the realm of reality (dharmadhātu)‍—an instruction that indicates the nonconceptual, immutable, and indestructible nature of awakening. Because this nature, symbolized by Mañjuśrī himself, does not dwell anywhere, it is without any dwelling place, in other words without any determinate location or foundation. The power of Mañjuśrī’s teaching is explained and reiterated by the Buddha. The sūtra concludes with the Buddha predicting the future awakening of the five hundred monks and eighty thousand gods who are present in the audience.

i.­2

The sūtra is not extant in Sanskrit but is preserved in Chinese, Tibetan, and Mongolian versions. There are two Chinese versions: the 文殊師利巡行經 Wén shū shī lì xún xíng jīng translated by Bodhiruci ca. 508–535 ᴄᴇ (Taishō 470) and the 文殊尸利行經 Wén shū shī lì xíng jīng translated by Jñānagupta in 586 ᴄᴇ (Taishō 471).1 The Tibetan version is preserved in Dunhuang manuscripts and in Tibetan Kangyur editions. A recently published critical edition of the Tibetan version of this sūtra identifies two extant Dunhuang Tibetan manuscripts and three fragments and utilizes seventeen available Kangyur and proto-Kangyur editions.2 The Dunhuang manuscripts contain an early Tibetan edition that was translated before the implementation of codified rules and principles for translating Buddhist texts issued by the Tibetan emperor Trisong Detsen (r. 800–815 ᴄᴇ).3 Still, the Dunhuang manuscripts and the canonical Kangyur versions contain the same recension of the sūtra, with some minor differences in terminology and idiomatic expressions. The Chinese versions generally match the Tibetan version, though they do contain several terms that point to different Sanskrit originals as well as portions that are missing from the Tibetan.4

i.­3

The Dwelling Place of Mañjuśrī is also recorded in the Denkarma5 and Phangthangma6 inventories of Tibetan imperial translations, so we can establish that it was first translated from Sanskrit into Tibetan no later than the early ninth century, as the Denkarma is dated to 812 ᴄᴇ. The late thirteenth-century catalog of the Tibetan Kadampa master Darma Gyaltsen (1227–1305), commonly known as Chomden Raldri, lists the sūtra as The Noble Sūtra “The Dwelling Place of Mañjuśrī.”7 A listing of texts appended to the history of Buddhism in India and Tibet composed by Butön Rinchen Drup (1290–1364) lists the work under the same title but adds that it was translated by Yeshé Dé and consists of one hundred and forty ślokas.8 Among Kangyurs that have a colophon, the translators listed are the Indian preceptor Surendrabodhi and the translator in charge of the revision, Bandé Yeshé Dé.

i.­4

The sūtra enjoyed some popularity in eighth- and ninth-century Tibet, a fact attested to by its inclusion among the one hundred and four titles of Buddhist scriptures found in Mahāvyutpatti §1329 and the number of extant Tibetan Dunhuang fragments. The sūtra was also cited in several early Tibetan treatises from Dunhuang9 and two times by Vimalamitra (eighth century) in his commentary on nonconceptual meditation.10 The sūtra is also sporadically cited in later Tibetan commentaries11 and was briefly analyzed by Pekar Sangpo (sixteenth century) in his overview of the sūtras preserved among Tibetan Kangyurs.12

i.­5

The Dwelling Place of Mañjuśrī (in Sanskrit Mañjuśrīvihāra) is a discourse that plays on the Sanskrit word vihāra, which can variously mean (1) dwelling place, (2) condition of existence, (3) walking about,13 (4) monastery, (5) pleasure ground, (6) sport, (7) arrangement, or distribution.14 The Chinese translators understood the title of the term in the sense of (3), with Bodhiruci translating the title as Mañjuśrī’s “going around” (巡行) and Jñānagupta translating the nearly synonymous Mañjuśrī’s “wandering” (行).15 This connotation refers to the opening scene, in which Mañjuśrī wanders about the monastic residences. This sense is not captured in the Tibetan translation gnas pa, which corresponds only to connotations (1) or (2) among the possibilities listed above. Without a Sanskrit manuscript of the text, we cannot be sure of the exact connotation of vihāra, but the context throughout the sūtra implies that the “dwelling place” of Mañjuśrī is not a determinate place. The dwelling place that Mañjuśrī explains to Śāriputra and the five hundred monks is the realm of reality, which is beyond time, unlocalized, immovable, and inaccessible to conceptual thought. Awakening in this sūtra is characterized as the nonconceptual awareness of the infinite realm of reality.

i.­6

In the first half of the sūtra, Mañjuśrī criticizes various presuppositions underlying Śāriputra’s conceptual understanding of concentration and its role in spiritual practice (1.­3), the past, present, and future (1.­5, 1.­11), comprehension (1.­16), and the “dwelling place” of an arhat (1.­18). Although difficult to verify, the presuppositions of Śāriputra may well represent the mainstream Buddhist understandings of a person following the Abhidharma of the Sarvāstivādin ordination lineage, particularly Śāriputra’s advocacy of the practice of standing firm in the past, present, and future. According to Pekar Sangpo, the concise meaning of this part of the sūtra is that Śāriputra is taught, as a response to Mañjuśrī’s questions, the emptiness that by nature is free from the conceptual fabrication of anything.16

i.­7

The second half (1.­21–1.­41) of the sūtra consists of a dialogue that develops between Mañjuśrī and the five hundred monks in the audience. The five hundred monks are initially disturbed by and reject Mañjuśrī’s teaching and move away from him, but the monks then return upon Mañjuśrī’s further instruction to Śāriputra. Mañjuśrī’s additional instruction to Śāriputra is the cause for four hundred of the monks’ minds to be liberated from the pollutions. However, one hundred monks fall into a deep hell realm due to being greatly disturbed by Mañjuśrī’s instruction. Śāriputra then questions Mañjuśrī’s motives and mode of teaching. The Buddha comes to the defense of Mañjuśrī and explains the great karmic benefit of hearing the profound Dharma for these monks, even if they doubt it. The Buddha predicts that the monks will swiftly be reborn in Tuṣita heaven after their instructive interlude in hell and that they will then become arhat disciples under the future Buddha Maitreya. Tibetan scholars like Situ Penchen Chökyi Jungné (1700–1774) cite this episode as an example of the power of the profound Dharma to bring great positive effects, even for those who have doubt and do not follow the instruction.17

i.­8

After Śāriputra praises Mañjuśrī on his eloquence in explaining the Dharma, Mañjuśrī proceeds to instruct the audience on the “non-decrease and non-increase” (anūnatvāpūrṇatva) of the realm of sentient beings and the realm of reality (1.­27). The topic of “non-decrease and non-increase” is an important theme in a number of Mahāyāna sūtras, such as The Perfection of Wisdom in Seven Hundred Lines (Toh 24), The Questions of Suvikrāntavikrāmin (Toh 14), and The Absorption That Encapsulates All Merit (Toh 134),18 along with various sūtras of the Heap of Jewels (Ratnakuṭa) class19 and even the Heart Sūtra.20 The Anūnatvāpūrṇatva­nirdeśa­parivarta, a discourse that bears the name of this topic and is preserved only in Chinese, connects this topic with the teaching of Buddha nature (tathāgata­garbha).21 The Dwelling Place of Mañjuśrī, however, equates the non-increasing and non-decreasing true nature with the realm of reality and the realm of sentient beings. The non-increase and non-decrease of the realm of sentient beings and the realm of reality is explained in The Questions of Suvikrāntavikrāmin,22 where both realms are said to lack any intrinsic essence, are infinite, and are designated through conventional expressions. The Buddha explains to Suvikrāntavikrāmin that “non-decrease and non-increase” is a synonym for the vision of how things are in a nonconceptual manner.23 The Dwelling Place of Mañjuśrī concurs with this understanding, where the text reads, “that which is uncurtailed in this way is awakening. Awakening is liberation. Liberation is nonconceptual. The nonconceptual is unfabricated and immutable. The unfabricated and immutable is wholly beyond suffering.” Because this nonconceptual nature, which is symbolized by Mañjuśrī himself, does not dwell anywhere, it is without a fixed dwelling place, in other words without any metaphysical foundation.

i.­9

The Prajñāpāramitā literature seems to have also exerted an influence on The Dwelling Place of Mañjuśrī, as there are several themes found in the sūtra that are redolent of earlier Prajñāpāramitā discourses. For example, the sūtra mentions that arhats are “constituted by the unconditioned,” a phrase found throughout the Prajñāpāramitā literature and particularly well known from The Sūtra on the Perfection of Wisdom “The Diamond Cutter” (Toh 16).24 At the conclusion of The Dwelling Place of Mañjuśrī, the Buddha predicts that the audience will achieve complete buddhahood “in the eon called Star-like,” a prediction that is also given in a number of Prajñāpāramitā discourses.25 We also note that a parallel to the episode of the monks falling into hell is found in the sūtra Teaching the Practice of a Bodhisattva (Toh 184).26


The Translation
The Noble Mahāyāna Sūtra
The Dwelling Place of Mañjuśrī

1.

The Dwelling Place of Mañjuśrī

[F.266.b]


1.­1

Homage to all buddhas and bodhisattvas!


Thus did I hear at one time. The Bhagavān was staying at Rājagṛha, on Gṛdhrakūṭa Mountain, together with a large community of a full five hundred monks and a great congregation of bodhisattvas. At that time, the Bhagavān, after emerging in the late afternoon from secluded meditation,27 surrounded and honored by a great assembly, taught the Dharma.

1.­2

Subsequently, the youthful Mañjuśrī was walking about, going from residence to residence among all five hundred monks. When he went to the residence where the elder Śāriputra lived, Mañjuśrī saw him sitting alone in solitude, practicing concentration while in meditative seclusion.

1.­3

When he saw him, he said the following words to the elder Śāriputra: “Honorable Śāriputra, are you practicing concentration?”

“Yes,” replied Śāriputra, “it is so, Mañjuśrī.”

1.­4

“Honorable Śāriputra,” said Mañjuśrī, “are you concentrating in order to abandon afflictions that have already been abandoned? Or are you concentrating in order to abandon those that have not yet been abandoned?

1.­5

“Honorable Śāriputra, are you concentrating while dwelling on the past? Are you concentrating while dwelling on the future? Or are you concentrating while dwelling on the present?28 Honorable Śāriputra, are you concentrating while dwelling on bodily form? Are you concentrating while dwelling on feelings, perceptions, volitional formations, or consciousness? Honorable Śāriputra, are you concentrating while dwelling on the eye? Or are you concentrating while dwelling on the nose, ear, tongue, body, or mind? Honorable Śāriputra, [F.267.a] are you concentrating while dwelling on visible form? Or are you concentrating while dwelling on sound, smell, taste, touch, or other phenomena?

1.­6

“Honorable Śāriputra, are you concentrating while dwelling on the desire realm? Or are you concentrating while dwelling on the form realm or the formless realm?

1.­7

“Honorable Śāriputra, are you concentrating while dwelling on the internal? Or are you concentrating while dwelling on the external? Or are you concentrating while dwelling on the internal and external? Honorable Śāriputra, are you concentrating while dwelling on the body? Or are you concentrating while dwelling on the mind?”

1.­8

“Mañjuśrī,” replied Śāriputra, “I am practicing concentration in order to dwell in bliss for this life and to dwell in nonforgetfulness.”

1.­9

Mañjuśrī then asked, “Honorable Śāriputra, do you apprehend any dharmas that dwell in bliss in this life, or that dwell in bliss in what is not this life, or that are without forgetfulness?”

“Mañjuśrī,” Śāriputra replied, “I truly do not observe or apprehend any dharmas that dwell in bliss in this life or that dwell in bliss in what is not this life. However, Mañjuśrī, I rely and dwell on what the Tathāgata taught to śrāvakas as the doctrine of disengagement.”29

1.­10

Mañjuśrī then asked, “Honorable Śāriputra, what is it that the Tathāgata taught to śrāvakas as the doctrine of disengagement and that you, honorable Śāriputra, rely and dwell on?”

Śāriputra replied, “In this regard, Mañjuśrī, a monk relies and dwells on the past, relies and dwells on the future, and relies and dwells on the present.30 In brief, as mentioned before, one should understand that he relies and dwells as mentioned before all the way up to the mind. Mañjuśrī, the Tathāgata taught these śrāvakas that these dharmas are disengaged, and I [F.267.b] rely and dwell on these dharmas.”

1.­11

Mañjuśrī then asked, “Honorable Śāriputra, why do you say, ‘I rely and dwell on the past, rely and dwell on the future, rely on the present, dwell in disengagement, and, in brief, rely on and dwell in disengagement as mentioned before all the way up to the mind’? It is like this, honorable Śāriputra: a true nature31 of the past does not exist. A true nature of the future does not exist. A true nature of the present does not exist. In this way, if these dharmas do not exist, then how can the elder Śāriputra say, ‘I rely and dwell on the past, rely and dwell on the future, and rely and dwell on the present’? Dharmas that do not exist have no basis.

1.­12

“Further, honorable Śāriputra, there is nothing that is a true nature32 of the past and a true nature of the future and the present. Nor are phenomena caused by anything. Nor do they belong to anything. They are not based anywhere. There is nothing apprehended as a basis of what is not based anywhere.

1.­13

“Further, honorable Śāriputra, those who speak of a ‘true nature33 of the past, the future, and the present’ and who thus propound stability deprecate the Tathāgata. Why is this? It is because a true nature is immovable and without vain imaginings. It is because a true nature is uncorrupted. It is because true nature is34 empty, without signs, and wishless.

1.­14

“Further, honorable Śāriputra, a true nature of the past cannot be apprehended. A true nature of the future cannot be apprehended. A true nature of the present cannot be apprehended. And, in brief, the true nature of everything up to mind cannot be apprehended. However, honorable Śāriputra, besides the true nature, one does not apprehend any other dharma capable of being shown or explained.”

1.­15

Śāriputra then asked, [F.268.a] “Mañjuśrī, does the Tathāgata teach the Dharma while residing in the true nature?”

“Honorable Śāriputra,” Mañjuśrī replied, “if a true nature does not exist, then how can the Tathāgata reside in the true nature and teach the Dharma? Honorable Śāriputra, if the Dharma also does not exist, then how can the Tathāgata reside in the true nature and teach the Dharma? If the Tathāgata also does not exist, then how can the Tathāgata reside in the true nature and teach the Dharma? All dharmas do not exist and cannot be apprehended. The Tathāgata also does not exist and cannot be apprehended. When his Dharma is taught, it is like this: it is without distinction between either apprehending or not apprehending. The Tathāgata himself is not distinguished by the expressible or the inexpressible. Why is this? Because, honorable Śāriputra, the Tathāgata is completely cut off from expression, involves no designation, and is not something that can be designated.”

1.­16

Śāriputra then asked, “Mañjuśrī, who will become a recipient for a Dharma teaching such as this?”

Mañjuśrī said, “Honorable Śāriputra, one who is not disturbed in the conditioned realm and who does not desire complete nirvāṇa will be a recipient for a Dharma teaching like this. One who does not apprehend dharmas of the past, does not comprehend dharmas of the past, does not apprehend dharmas of the past, present, or future, and does not comprehend dharmas of the past, present, or future will be a recipient for a Dharma teaching such as this. One who neither sees nor appropriates defilements and purifications will be a recipient for a Dharma teaching such as this. One who does not pursue either self or nonself and who does not pursue acquiring and relinquishing is a recipient for a [F.268.b] Dharma teaching such as this. That one will comprehend the meaning of this exposition.”

1.­17

“Mañjuśrī, in this regard, what is comprehended?” asked Śāriputra.

Mañjuśrī then asked, “Honorable Śāriputra, if there were to be something that constitutes the meaning of this exposition, then ask, ‘In this regard, what is comprehended?’ ”

1.­18

“Mañjuśrī, this profound Dharma teaching is rarely directly perceived,” said Śāriputra. “It is rarely fully apprehended. Mañjuśrī, if even arhats, those in training, and those beyond training35 grow discouraged regarding this location, how much more so are childish ordinary beings.”

“Honorable Śāriputra,” said Mañjuśrī, “arhats do not have a dwelling place. Why is this? Because if even arhats do not exist, in what place would an arhat dwell? Arhats are thus distinguished by being without dwelling place. Arhats are distinguished by being without apprehension. Arhats are distinguished by having fully cut off the expressible and inexpressible. Why is this? Because as arhats have fully cut off the expressible and inexpressible, they are free from designation. Arhats are free from distinctions concerning places.

1.­19

“They are distinguished by the unconditioned. They are without engagement. They are distinguished by the unconditioned because if arhats are unconditioned and without dwelling place, what would be the dwelling place of arhats?

“Arhats are not distinguished by name and form. Childish ordinary beings conceptualize name and form. Name and form are understood by arhats to be without conceptions and without conceptualizing. Therefore, arhats are not distinguished by name and form. Even childish beings are not apprehended. The qualities of childish beings, arhats, and arhat qualities are also not apprehended. At the time they are not apprehended, they are not conceived. They are not dealt with. [F.269.a] Without being dealt with, they are unelaborated and peaceful.

1.­20

“One does not accept their ‘existence,’ nor does one accept their ‘nonexistence.’ One also does not accept that they are both existent while existing and nonexistent while not existing. Nor does one accept that they are neither existent nor nonexistent. When one does not accept any of these, there is no apprehension. Being free from all apprehensions‍—without thought and free from thought‍—we speak of one who dwells in the quality of spiritual practice36 by way of being without dwelling place.”

1.­21

Once37 this teaching had been explained by the youthful Mañjuśrī, the five hundred monks of the retinue got up from their seats saying, “We do not see the youthful Mañjuśrī. We do not hear the youthful Mañjuśrī. Any location where the youthful Mañjuśrī could dwell should be abandoned. Why is that? The youthful Mañjuśrī has shown in a blatant manner that the defilements and purifications have a single characteristic.” They thought that he had thereby said something that was not Dharma, and thinking, “How can we thus train in the doctrine that is well spoken by the Bhagavān and practice pure moral conduct?” they departed.

1.­22

The elder Śāriputra then asked the youthful Mañjuśrī, “Mañjuśrī, do you not teach the Dharma so that sentient beings may comprehend the Dharma?”

Mañjuśrī replied, “Yes, Honorable Śāriputra.”

1.­23

Śāriputra said, “Having arisen from their seats, those five hundred monks have spoken disparagingly and unpleasantly, and they have departed.”

“Honorable Śāriputra, it is good,” said Mañjuśrī, “it is good that those five hundred monks said, ‘We do not see the youthful Mañjuśrī. We do not hear the youthful Mañjuśrī. Any location where youthful Mañjuśrī could dwell should be abandoned. Śāriputra, [F.269.b] the words of these monks are well spoken. Why is that? Because the youthful Mañjuśrī does not exist and cannot be apprehended. That which does not exist and cannot be apprehended cannot be seen and cannot be heard. Any location where the youthful Mañjuśrī could dwell should be abandoned. Why is that? Because, since the youthful Mañjuśrī does not exist and cannot be apprehended, any place he could dwell also does not exist and cannot be apprehended. And one should not try to rely on what does not exist and cannot be apprehended.”

1.­24

When those five hundred monks had heard this teaching by the youthful Mañjuśrī, they again returned to their places and said the following words to the youthful Mañjuśrī: “Mañjuśrī, why do we not understand what you just taught?”

Mañjuśrī replied, “This is good, monks, this is good. Such are the activities of the Teacher’s hearers.38 In this regard, monks, there is nothing to comprehend and there is nothing to cognize. Why is this?39 Because this realm of reality is the very state of dwelling in the manner of being without dwelling place. That which is the realm of reality is not a realm. That which does not exist and cannot be apprehended is also immovable and without death and rebirth. That which is immovable and without death and rebirth is not something comprehensible. It is not something cognizable. Those who are without the vain imaginings of comprehension and cognition are called hearers of the Teacher. They are called those who have attained the supreme, leaders, and those worthy of offerings.”

1.­25

Upon explaining this teaching, among the five hundred monks the minds of four hundred monks were liberated from the pollutions without any further clinging. The minds of one hundred monks grew increasingly disturbed, and their bodily existences and mental states were plunged into the great hell of Howling.40

1.­26

Venerable Śāriputra then said to the youthful Mañjuśrī, “Mañjuśrī, [F.270.a] I am shocked that one hundred monks have all gone to ruin41 because you did not teach a Dharma that protects sentient beings.”

Thereupon the Bhagavān replied to the elder Śāriputra, “Śāriputra, do not say such things. Why? Śāriputra, those one hundred monks will come into contact with the great hell of Howling for only a moment, and they will then take rebirth together among the gods of Tuṣita heaven.42 Śāriputra, if these monks had not heard this Dharma discourse, they would undoubtedly have gone to hell, and having exhausted their karma,43 some would have taken rebirth as humans. But since they have relied upon this Dharma discourse, even those deeds that would cause other beings to experience hell for an eon will, for them, cause that experience for only a short while. Therefore, Śāriputra, those one hundred monks will be included among the initial hearers of the tathāgata Maitreya and become arhats who have exhausted their pollutions. Since that is so, Śāriputra, for this Dharma discourse to be heard by those who have doubt is excellent indeed, in a way that is not the case for the attainment of the four meditative concentrations, in a way that is not the case for the four immeasurables, and in a way that is not the case for the cultivation of the four formless attainments. Why is that? Because without hearing such a Dharma discourse, one will not be liberated from cyclic existence, nor will one be liberated from birth, ageing, sickness, death, sorrow, lamentation, suffering, sadness, and agitation.”

1.­27

The venerable Śāriputra then said to the youthful Mañjuśrī, “Mañjuśrī, it is amazing how you have matured sentient beings through your eloquent explanation of this Dharma discourse.”

“Honorable Śāriputra,” replied Mañjuśrī, “the true nature does not diminish, nor does it increase. The realm of reality does not diminish [F.270.b], nor does it increase. The realm of sentient beings does not diminish, nor does it increase. They are not defiled, nor are they purified.44 Why is this? Because these things do not exist and cannot be apprehended. They are nothing at all, as they amount to nothing but mere conventions. They are not caused by anything at all. They do not dwell anywhere at all and are without dwelling place. Honorable Śāriputra, that which is uncurtailed in this way is awakening. Awakening is liberation. Liberation is nonconceptual. The nonconceptual is unfabricated and immutable. The unfabricated and immutable is wholly beyond suffering.”

1.­28

Thereupon, the Bhagavān said to the elder Śāriputra, “Śāriputra, it is just as the youthful Mañjuśrī has taught. True nature does not diminish, nor does it increase. The realm of reality also does not diminish, nor does it increase. The realm of sentient beings does not diminish, nor does it increase. It is not defiled, nor is it purified.45 Why is this? Because these things do not exist and cannot be apprehended. They are nothing at all, as they amount to nothing more than mere conventions. They are not caused by anything at all. They do not dwell anywhere at all and are without dwelling place.”

1.­29

At that time, the Bhagavān uttered these verses:46

“We47 speak of dharmas
Of the past, present, and future.
They are actually not so, for these are mere conventions.
They do not have the characteristics of being one or many. {1}
1.­30
“What is conceptualized as being without characteristics
Will itself become a characteristic.
What is without characteristics is nonconceptual;
Conceptuality is not a characteristic either. {2}
1.­31
“That which is conceptualized as conditioned48
And that which is conceptualized as nirvāṇa
Are both explained by the wise
As the workings of Māra. {3}
1.­32
“All of the aggregates, sensory media, and elements
Are formulated by name.
The names and the unproduced49
Are both of a single characteristic. {4} [F.271.a]
1.­33
“What is properly conceptualized
Is itself not proper.
The wise do not conceptualize even a little bit‍—
Their sphere of activity is actually empty. {5}
1.­34
“Those who conceptualize waver about;
Those who do not conceptualize are unwavering.
Concepts produce wavering;
Being without concepts is nirvāṇa. {6}
1.­35
“Those who understand this nature
Are known as wisdom bearers.
On that account they have attained cessation.50
That is nonconceptual wisdom. {7}
1.­36
“With wisdom is wisdom proclaimed.
Even proclamations of wisdom are vain.
Those who have acceptance via such wisdom
Are known as wisdom bearers. {8}
1.­37
“The acceptance by which one accepts a holy Dharma of this sort
Is the supreme acceptance
Superior to the generosity
Of filling the trichiliocosms with jewels as offerings. {9}
1.­38
“Practicing, for incalculable millions of eons,
Giving, morality, forbearance,
Diligent effort, and concentration
Is not equal to this sūtra. {10}
1.­39
“This Dharma and this vehicle
Were taught by the perfectly complete Buddha.
When relying on this sūtra
All will become tathāgatas.” {11}
1.­40

When this Dharma discourse had been explained, one hundred thousand51 living beings purified the Dharma eye with regard to dharmas so that it was dustless and stainless. The minds of five hundred monks were liberated from the pollutions without any further clinging.52 Eighty thousand gods belonging to the form realm generated the mind set on unexcelled, perfectly complete awakening. The Bhagavān predicted that they would all realize unexcelled, perfectly complete awakening in the eon called Star-like and that all of them would then bear the same name: the tathāgata, arhat, perfectly complete buddha Flower.53 When the Bhagavān had said this, the youthful Mañjuśrī, the venerable Śāriputra, and the world with its gods, humans, asuras, and gandharvas [F.271.b] rejoiced and praised the proclamation of the Bhagavān.

1.­41

This concludes The Noble Mahāyāna Sūtra “The Dwelling Place of Mañjuśrī.”


c.

Colophon

c.­1

It was translated, edited, and finalized by the Indian preceptor Surendrabodhi and the editor-translator Bandé Yeshé Dé.


ab.

Abbreviations

Chinese Sources

Taishō 470 Wén shū shī lì xún xíng jīng 文殊師利巡行經, translated by Bodhiruci ca. 508–535 ᴄᴇ.
Taishō 471 Wén shū shī lì xíng jīng 文殊尸利行經, translated by Jñānagupta in 586 ᴄᴇ.

Tibetan Kangyur Editions

C Choné Printed Kangyur
D Degé Printed Kangyur
Go Gondhla Collection Proto-Kangyur
J Lithang Printed Kangyur
KQ Peking Qianlong Printed Kangyur
L London Manuscript Kangyur
Ne Bathang Manuscript Kangyur
S Stok Palace Manuscript Kangyur
Ta Tabo Manuscript
V Ulanbatar Manuscript Kangyur
Y Yongle Printed Kangyur
Z Shey Palace Manuscript Kangyur

n.

Notes

n.­1
This version is mentioned by Nakamura 1980 (p. 167) but is there misspelled as Mañjuśrī­vikāra­sūtra.
n.­2
See Apple 2014.
n.­3
See Kapstein 2013.
n.­4
We have indicated a number of these differences in the notes. Along these lines, we have also numbered the verses for reference and editing purposes.
n.­5
Denkarma, folio 299.a. See also Herrmann-Pfandt 2008, p. 104, no. 195.
n.­6
Phangthangma, p. 16.
n.­7
’phags pa ’jam dpal gnas pa. Schaeffer and van der Kuijp 2009, p. 131.
n.­8
Nishioka 1980, p. 74, §279. One śloka is a unit of 32 syllables in the original Sanskrit.
n.­9
These sources cite the text as ’jam dpal gnas pa’i mdo. Included among these treatises is a Dunhuang fragment of the rnal ’byor chen por bsgom pa’i don attributed to Puk Yeshé Yang (771–850 ᴄᴇ) (IOL Tib J 705). Tabo fragments of this treatise preserve three citations of the sūtra (Otokawa 1999, pp. 130, 147, and 151).
n.­10
cig car ’jug pa rnam par mi rtog pa’i bsgom don (D 3910, folios 8.b, 12.a–b).
n.­11
See, for example, Gyamtso 2008, pp.139–41.
n.­12
Pekar Sangpo 2006, p. 266.
n.­13
This meaning of the Sanskrit verb vihṛ- is related to another meaning that is not commonly found in Buddhist literature, “to roam about for one’s pleasure” or “to walk around at leisure.” One of the Chinese translations (Taishō 470) has in fact rendered the word vihāra in the title of the sūtra as 巡行 (“strolling around”), and it also uses these characters for the part in the sūtra where Mañjuśrī “walks about” among the monastic dwellings. It therefore may be that the underlying Sanskrit of this sūtra would have also attested to this use of the verb. However, the title of the later Chinese translation (Taishō 471) only uses the word 行 (literally “to go” but also “to practice”), which thus covers the more common, practice-oriented meaning of vihāra, “dwelling.”
n.­14
Edgerton 1953, p. 505; Monier-Williams 1899, p. 1003.
n.­15
Meisig and Meisig 2012, p. 207.
n.­16
Pekar Sangpo 2006, p. 265.
n.­17
Situ Penchen Chökyi Jungné 1995, pp. 132–33.
n.­18
D folios 106.b–107.a; Shiu 2006, p. 124. For an English translation of this text, see Dharmachakra Translation Committee, trans., The Absorption That Encapsulates All Merit, Toh 134 (84000: Translating the Words of the Buddha, 2016), 2.148.
n.­19
Chang p. 64, p. 101 and 177.
n.­20
Lopez 1988, pp. 82–83. See also Dharmachakra Translation Committee, trans., The Heart of the Perfection of Wisdom, the Blessed Mother, Toh 21 (84000: Translating the Words of the Buddha, 2020), 1.7. In the latter translation this phrase is rendered as “not deficient, and not complete.”
n.­21
Shiu 2006.
n.­22
Conze 1973, pp. 12–14; Hikata 1958, pp. 14–15.
n.­23
Conze 1973, p. 13; Hikata 1958, p. 15.25–26.
n.­24
Harrison 2006, p. 145, §7.
n.­25
Skilling 2012, pp. 119, 121, and 125.
n.­26
See Braarvig 1994. See also Dharmachakra Translation Committee, trans., Teaching the Practice of a Bodhisattva, Toh 184 (84000: Translating the Words of the Buddha, 2020), 1.115.
n.­27
Tib. phyem red kyi dus kyi tshe nang du yang dag ’jog las bzhengs nas is, as noted by Harrison 1990 (p. 8, n. 8), related to the Pāli sāyaṇhasamayaṃ paṭisallāṇā vuṭṭhito and Sanskrit sāyāhṇa(kāla)samaye prati­saṃlayanād vyutthāya, “emerging towards evening from solitary meditation.”
n.­28
The following questions from “. . . bodily form?” to “. . . the formless realm” are missing in Taishō 470.
n.­29
Taishō 470 translates “teaching freedom from desire” for “doctrine of disengagement” throughout the sūtra.
n.­30
This text takes issue with the thesis of the Sarvāstivādin school that the past, present, and future really and substantially exist (Bareau 2013, p. 177ff.).
n.­31
Taishō 470 reads tathāgata rather than tathatā.
n.­32
Taishō 470 reads tathāgata rather than tathatā.
n.­33
Taishō 470 reads tathāgata rather than tathatā.
n.­34
Taishō 470 states “true nature is irreversible, true nature has no aspect.”
n.­35
I have based the translation on the Dunhuang (IOL Tib J 149, folio 6.a), as all the later Kangyurs, including D, add mi slob pa rnams kyang “even those not in training” (aśaikṣa). However, arhats are synonymous with aśaikṣas, and so this phrase seems to be an addition to the text.
n.­36
dge sbyong gi chos ≈ śramaṇadharma (samaṇadhamma). See Anālayo 2009 for this concept in early Buddhist sources. The Thempangma (L, S, V, and Z) and Tabo (Ta) manuscripts read dge slong for dge sbyong, a frequent wrong reading in Tibetan Kangyurs. Taishō 470 has “dwells in the quality of a śrāvaka” instead of “dwells in the quality of spiritual practice.”
n.­37
Taishō 470 begins this paragraph with, “At that time, after Mañjuśrī completed this teaching, the five hundred monks stood up from their seats and left, saying, ‘We do not view Mañjuśrī’s body; we do not listen for Mañjuśrī’s name. Wherever Mañjuśrī is and dwells, we should abandon that place. Why? Mañjuśrī is at variance with our pure moral conduct (brahmacarya). Thus, we should abandon him.’ ”
n.­38
“Hearer” translates śrāvaka.
n.­39
Taishō 470 for the following two sentences has, “Because this realm of reality is itself dharmatā, the way things are, the realm of reality has no thought or regression.”
n.­40
A parallel episode is found in the Bodhi­sattva­carya­nirdeśa­sūtra (see Braarvig 1994, p. 136). See also Dharmachakra Translation Committee, trans., Teaching the Practice of a Bodhisattva, Toh 184 (84000: Translating the Words of the Buddha, 2020), 1.115.
n.­41
The Dunhuang manuscript (IOL Tib J 149) reads ’khyims ≈ pariveṣin (“to circle about”) rather than chud zos te ngo mtshar byas.
n.­42
Taishō 470 adds “because these monks were able to listen to this Dharma.”
n.­43
Taishō 470 adds “for one kalpa.”
n.­44
Taishō 470 is missing “They are not defiled, nor are they purified.”
n.­45
Taishō 470 is missing the remainder of the quotation.
n.­46
Taishō 470 reads, “At that time, the World Honored One, in order to reveal this meaning again, uttered these verses.”
n.­47
Taishō 470 has the same number of verses, but there are differences in style, terminology, and idioms of expression that we have not noted.
n.­48
I have based the translation on the Dunhuang (IOL Tib J 149), which reads ’dus byas la ni gang rtog against all Kangyur editions, which read ’dus ma byas la gang rtog (“that which is conceptualized as unconditioned”). The Dunhuang reading matches an early Tibetan commentary attributed to Puk Yeshé Yang (771–850 ᴄᴇ), which preserves the reading ’dus byas la ni gang rtog (Otokawa 1999, p. 151). The Kangyur reading does not fit the context, as the unconditioned (’dus ma byas) and nirvāṇa (mya ngan ’das) are quite often synonyms.
n.­49
I have based the translation on the Dunhuang (IOL Tib J 149) and other Kangyurs (Go, L, Ne, KQ, and Ta), which read ming dang skye med gang yin pa against Degé, which reads ming dang skye mched gang yin pa (“The names and sense-bases”).
n.­50
Note that all editions read zad pa except for Degé, which reads zag pa. See Apple 2014, p. 315, n. 400.
n.­51
Taishō 470 reads “ten thousand.”
n.­52
Taishō 470 reads “Five hundred monks generated the mind set on unexcelled, true, and complete awakening.”
n.­53
Taishō 470 reads “Dharma Flower.”

b.

Bibliography

Primary Source Texts

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo (Ārya­mañjuśrī­vihāra­nāma­mahāyāna­sūtra). Degé Kangyur vol. 61 (mdo sde, tsa), folios 266.b–271.b.

’phags pa ’jam dpal gnas 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), 2006–9, vol. 61, pp. 725–37.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Basgo Manuscript Kangyur vol. 53 (mdo, tsa), folios 277.a–384.a.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Bathang (Newark) Kangyur vol. 10, folios 13.b–18.a.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Choné Kangyur vol. 41 (mdo sde, tsa), folios 328.a–333.b.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Gondhla Collection Kangyur vol. 16 (ka), folios 15.a–19.a.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Hemis Kangyur 61.6 (mdo, tsa), folios 310.a–317.a.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Kangxi “Dragon” Kangyur no. 865 (mdo, tsu), folios 286/427.a–291/535.a. See Chou 2011.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. London (Shelkar) Kangyur vol. 39 (mdo sde, ta), folios 367.b–374.a.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Peking Qianlong Printed Kangyur vol. 34 (mdo sna tshogs, mu), folios 275.a–280.a.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Phukdrak Kangyur vol. 82 (mdo sde, sa), folios 194.b–202.a.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Shey Palace Kangyur vol. 56 (mdo, ta), folios 443.b–451.a.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Stok Palace Manuscript Kangyur vol. 60 (mdo sde, ta), folios 394.a–401.a.

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Tabo Manuscript RN21 (ki 46–49); RN311 (ka 37).

’phags pa ’jam dpal gnas pa zhes bya ba theg pa chen po’i mdo. Ulanbatar Kangyur vol. 62 (mdo sde, ta), folios 370.a–377.a.

Secondary Sources

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Apple, James B. (2014). A Stairway taken by the Lucid: Tsong kha pa’s Study of Noble Beings. New Delhi: Aditya Prakashan, 2013.

‍—‍—‍—(2014). “Fragments and Phylogeny of the Tibetan Version of the Mañjuśrī­vihāra­sūtra: A Case Study in the Genealogy of Tibetan Kanjurs.” Annual Report of The International Research Institute for Advanced Buddhology (ARIRIAB) at Soka University 17 (2014): 293–335.

Bareau, André. The Buddhist Schools of the Small Vehicle. Translated by Sara Boin-Webb. Edited by Andrew Skilton. Honolulu: University of Hawai’i Press, 2013.

Braarvig, Jens (1993). Akṣayamati­nirdeśa­sūtra. 2 vols. Oslo: Solum Forlag, 1993.

‍—‍—‍—(1994). “The Practice of the Bodhisattvas: Negative Dialectics and Provocative Arguments. Edition of the Tibetan text of the Bodhi­sattva­caryā­nirdeśa with a translation and introduction.” Acta Orientalia 55 (1994): 113–60.

Chang, Garma C. C. A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūta Sūtra. University Park: The Pennsylvania State University Press, 1983.

Chou, Kungshin. Preface in Tibetan Scripture-Index to 龍藏經,金字法寶 (The Tibetan Dragon Sutras, Golden Ink Dharma Treasure). 108 volumes. Taiwan: 國立故宮博物院 (National Palace Museum), 龍岡印刷股份有限公司 Long-Kuang Digital Culture Co., 2011.

Conze, Edward (1962). Buddhist thought in India. London: Allen & Unwin, 1962.

‍—‍—‍—(1973). The Short Prajñāpāramitā Texts. London: Luzac & Co., 1973.

‍—‍—‍—(1975). The Large Sutra on Perfect Wisdom: With the Divisions of the Abhisamayālaṅkāra. Berkeley: University of California Press, 1975.

Deleanu, Florin. “A Preliminary Study on Meditation and the Beginnings of Mahāyāna Buddhism.” Annual Report of The International Research Institute for Advanced Buddhology (ARIRIAB) at Soka University 3 (2000), pp. 65–113.

Dharmachakra Translation Committee, trans. (2022). The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatī­prajñā­pāramitā­hṛdaya, Toh 21). 84000: Translating the Words of the Buddha, 2022.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vol. Delhi: Motilal Banarsidass, 1970.

Gyamtso, Yeshe, trans. A Garland of Jewels: The Eight Great Bodhisattvas. Woodstock, NY: KTD Publications, 2008.

Harrison, Paul M. (1990). The Samādhi of Direct Encounter with the Buddhas of the Present: An Annotated English Translation of the Tibetan Version of the Pratyutpanna-Buddha-Saṃmukhāvasthita-Samādhi-Sūtra with Several Appendices relating to the History of the Text. Studia Philologica Buddhica Monograph Series 5. Tokyo: International Institute for Buddhist Studies, 1990.

‍—‍—‍—(2006). “Vajracchedikā Prajñāpāramitā: A New English Translation of the Sanskrit Text Based on Two Manuscripts from Greater Gandhāra.” In Buddhist Manuscripts in the Schøyen Collection Volume III, edited by Jens Braarvig et al., 133–59. Hermes: Oslo, 2006.

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

Hikata, Ryusho. Suvikrantāvikrāmi-paripṛcchā-prajñāpāramitā-sūtra: Edited with an introductory essay by Ryusho Hikata. Fukuoka: Kyushu University, 1958.

Jaini, Padmanabh. “Smṛti in the Abhidharma Literature and the Development of Buddhist Accounts of Memory of the Past.” In In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism, edited by Janet Gyatso, 47–59. Albany: State University of New York Press, 1992.

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Lopez, Donald S. The Heart Sūtra Explained: Indian and Tibetan Commentaries. Albany, NY: State University of New York Press, 1988.

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

Meisig, Konrad, and Marion Meisig. A Buddhist Chinese Glossary: Buddhistisch-Chinesisches Glossar. Wiesbaden: Harrassowitz, 2012.

Monier-Williams, M. A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: The Clarendon Press, 1974.

Nakamura, H. Indian Buddhism: A Survey with Bibliographical Notes. Tokyo: Kufs Publication, 1980.

Nishioka, Soshū. “ ‘Putun bukkyōshi’ Mokurokubusakuin 1/Index to the Catalogue Section of Bu-ston’s ‘History of Buddhism’ 1.” Tōkyō daigaku bungakubu Bunka-kōryū-kenkyū-shisetsu Kenkyū Kiyō 4 (1980): 61–92.

Otokawa, Bun’ei. “New Fragments of the rNal ’byor chen por bsgom pa’i don from Tabo.” In Tabo studies II: Manuscripts, Texts, Inscriptions, and the Arts, edited by Cristina Anna Scherrer-Schaub and Ernst Steinkellner, 99–162. Roma: Istituto Italiano per l’Africa e l’Oriente, 1999.

Pekar Sangpo (pad dkar bzang po). mdo sde spyi’i rnam bzhag. Edited by mi nyag mgon po. Beijing: mi rigs dpe skrun khang, 2006.

Pangthangma (dkar chag ’phang thang ma / sgra sbyor bam po gnyis pa). Beijing: mi rigs dpe skrun khang, 2003.

Regamey, Constantin. Philosophy in the Samādhirājasūtra: Three Chapters from the Samādhirājasūtra. Delhi: Motilal Banarsidass, 1990.

Schaeffer, Kurtis R., and Leonard W. J. van der Kuijp. An Early Tibetan Survey of Buddhist Literature: The “Bstan pa rgyas pa rgyan gyi nyi ’od” of Bcom ldan ral gri. Harvard Oriental Series 64. Cambridge, MA: Harvard University Press, 2009.

Shiu, Chung Hung Henry. The Nonduality of Nonconceptual Wisdom and Conceptual Cognition: A Study of the Tathāgatagarbha Teaching in the Anūnatvāpūrṇatvanirdeśa-parivarta. PhD diss., University of Toronto, 2006.

Situ Penchen Chökyi Jungné (si tu paN chen chos kyi ’byung gnas). Mahāmudrā Teachings of the Supreme Siddhas: The Eighth Situpa Tenpa’i Nyinchay on the Third Gyalwa Karmapa Rangjung Dorje’s “Aspiration Prayer of Mahāmudrā of Definitive Meaning.” Translated and edited by Lama Sherab Dorje. Ithaca, NY: Snow Lion, 1995.

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

Vimalamitra (dri med bshes gnyen). cig car ’jug pa rnam par mi rtog pa’i bsgom don. Toh 3910, Degé Tengyur, vol. 110 (dbu ma, ki), folios 6.b–13.b.


g.

Glossary

g.­1

Acceptance

  • bzod pa
  • བཟོད་པ།
  • 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 to the unborn nature, or nonproduction, of dharmas.”

2 passages contain this term:

  • 1.­36
  • 1.­37

Links to further resources:

  • 36 related glossary entries
g.­2

Affliction

  • nyon mongs pa
  • ཉོན་མོངས་པ།
  • kleśa

Definition from the 84000 Glossary of Terms:

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

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

1 passage contains this term:

  • 1.­4

Links to further resources:

  • 57 related glossary entries
g.­3

Apprehended

  • dmigs pa
  • དམིགས་པ།
  • upalabdha
  • ālambana

Definition from the 84000 Glossary of Terms:

dmigs (pa) translates a number of Sanskrit terms, including ālambana, upalabdhi, and alambhate. These terms commonly refer to the apprehending of a subject, an object, and the relationships that exist between them. The term may also be translated as “referentiality,” meaning a system based on the existence of referent objects, referent subjects, and the referential relationships that exist between them. As part of their doctrine of “threefold non-apprehending/non-referentiality” (’khor gsum mi dmigs pa), Mahāyāna Buddhists famously assert that all three categories of apprehending lack substantiality.

12 passages contain this term:

  • 1.­9
  • 1.­12
  • 1.­14
  • 1.­15
  • 1.­16
  • 1.­18
  • 1.­19
  • 1.­20
  • 1.­23
  • 1.­24
  • 1.­27
  • 1.­28

Links to further resources:

  • 19 related glossary entries
g.­4

Arhat

  • dgra bcom pa
  • དགྲ་བཅོམ་པ།
  • 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 or emotions (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.

9 passages contain this term:

  • i.­6
  • i.­7
  • i.­9
  • 1.­18
  • 1.­19
  • 1.­26
  • 1.­40
  • n.­35
  • g.­26

Links to further resources:

  • 89 related glossary entries
g.­5

Asura

  • lha ma yin
  • ལྷ་མ་ཡིན།
  • asura

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

1 passage contains this term:

  • 1.­40

Links to further resources:

  • 101 related glossary entries
g.­6

Bhagavān

  • bcom ldan ’das
  • བཅོམ་ལྡན་འདས།
  • bhagavān

An epithet for a buddha.

6 passages contain this term:

  • 1.­1
  • 1.­21
  • 1.­26
  • 1.­28
  • 1.­29
  • 1.­40

Links to further resources:

  • 110 related glossary entries
g.­7

Butön Rinchen Drup

  • bu ston rin chen grub
  • བུ་སྟོན་རིན་ཆེན་གྲུབ།
  • —

1 passage contains this term:

  • i.­3

Links to further resources:

  • 5 related glossary entries
g.­8

Characteristic

  • mtshan nyid
  • མཚན་ཉིད།
  • lakṣaṇa

4 passages contain this term:

  • 1.­21
  • 1.­29
  • 1.­30
  • 1.­32

Links to further resources:

  • 8 related glossary entries
g.­9

Childish ordinary being

  • byis pa so so’i skye bo
  • བྱིས་པ་སོ་སོའི་སྐྱེ་བོ།
  • bālapṛthagjana

2 passages contain this term:

  • 1.­18
  • 1.­19

Links to further resources:

  • 2 related glossary entries
g.­10

Chomden Raldri

  • bcom ldan ral gri
  • བཅོམ་ལྡན་རལ་གྲི།
  • —

1 passage contains this term:

  • i.­3
g.­11

Cognizable

  • rnam par shes pa bya ba
  • རྣམ་པར་ཤེས་པ་བྱ་བ།
  • vijñātavya

1 passage contains this term:

  • 1.­24
g.­12

Complete nirvāṇa

  • yongs su mya ngan las ’da’ ba
  • ཡོངས་སུ་མྱ་ངན་ལས་འདའ་བ།
  • parinirvāṇa

Definition from the 84000 Glossary of Terms:

The final or complete nirvāṇa, which occurs when an arhat or a buddha passes away. It implies the non-residual nirvāṇa where the aggregates have also been consumed within emptiness. (Provisional 84000 definition. New definition forthcoming.)

1 passage contains this term:

  • 1.­16

Links to further resources:

  • 24 related glossary entries
g.­13

Comprehensible

  • kun shes par bya ba
  • ཀུན་ཤེས་པར་བྱ་བ།
  • saṃjñātavya

1 passage contains this term:

  • 1.­24
g.­14

Concentrating

  • bsam gtan byed pa
  • བསམ་གཏན་བྱེད་པ།
  • dhyāyati

Also translated as “practicing concentration.”

5 passages contain this term:

  • 1.­4
  • 1.­5
  • 1.­6
  • 1.­7
  • g.­53

Links to further resources:

  • 1 related glossary entry
g.­15

Conditioned realm

  • ’dus byas kyi khams
  • འདུས་བྱས་ཀྱི་ཁམས།
  • saṃskṛtadhātu

1 passage contains this term:

  • 1.­16

Links to further resources:

  • 1 related glossary entry
g.­16

Darma Gyaltsen

  • dar ma rgyal mtshan
  • དར་མ་རྒྱལ་མཚན།
  • —

1 passage contains this term:

  • i.­3
g.­17

Defilement

  • kun nas nyon mong pa
  • ཀུན་ནས་ཉོན་མོང་པ།
  • saṃklésa
  • kleśa

Definition from the 84000 Glossary of Terms:

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

5 passages contain this term:

  • 1.­16
  • 1.­21
  • 1.­27
  • 1.­28
  • n.­44

Links to further resources:

  • 14 related glossary entries
g.­18

Designated

  • gdags par bya ba
  • གདགས་པར་བྱ་བ།
  • prajñāpya

2 passages contain this term:

  • i.­8
  • 1.­15
g.­19

Designation

  • btags pa
  • བཏགས་པ།
  • prajñapti

2 passages contain this term:

  • 1.­15
  • 1.­18

Links to further resources:

  • 9 related glossary entries
g.­20

Dharma discourse

  • chos kyi rnam grangs
  • ཆོས་ཀྱི་རྣམ་གྲངས།
  • dharmaparyāya

3 passages contain this term:

  • 1.­26
  • 1.­27
  • 1.­40

Links to further resources:

  • 15 related glossary entries
g.­21

Disengagement

  • rab tu dben pa
  • རབ་ཏུ་དབེན་པ།
  • praviveka

2 passages contain this term:

  • 1.­10
  • 1.­11

Links to further resources:

  • 2 related glossary entries
g.­22

Distinguished

  • rab tu phye ba
  • རབ་ཏུ་ཕྱེ་བ།
  • prabhāvita

3 passages contain this term:

  • 1.­15
  • 1.­18
  • 1.­19

Links to further resources:

  • 4 related glossary entries
g.­23

Distinguished by the unconditioned

  • ’dus ma byas kyis rab tu phye ba
  • འདུས་མ་བྱས་ཀྱིས་རབ་ཏུ་ཕྱེ་བ།
  • asaṃskṛta­prabhāvita

This phrase occurs throughout a number of Perfection of Wisdom discourses and several other sūtras (Apple 2014). See, for example, the Vajracchedikā Prajñāpāramitā §7 (Harrison 2006, p. 145).

1 passage contains this term:

  • 1.­19

Links to further resources:

  • 1 related glossary entry
g.­24

Doctrine of disengagement

  • rab tu dben pa’i chos
  • རབ་ཏུ་དབེན་པའི་ཆོས།
  • praviveka­dharma

3 passages contain this term:

  • 1.­9
  • 1.­10
  • n.­29
g.­25

Does not diminish, nor does it increase

  • ’bri ba ma yin/ ’phel ba ma yin
  • འབྲི་བ་མ་ཡིན། འཕེལ་བ་མ་ཡིན།
  • anūnatvāpūrṇatva

Also translated as “non-decrease and non-increase.” See i.­8.

4 passages contain this term:

  • i.­1
  • i.­8
  • 1.­27
  • 1.­28
g.­26

Dwell in bliss in this life

  • tshe ’di la bde bar gnas pa
  • ཚེ་འདི་ལ་བདེ་བར་གནས་པ།
  • dṛṣṭa­dharma­sukha­vihāra

Refers to blissful meditative practices achieved in this life as a result of advanced progress on the path in mainstream forms of Buddhism. This phrase occurs throughout the Śrāvakabhūmi (D folios 25.a, 70.b, 74.b, and 152.a). It is synonymous with mthong ba’i chos la bde bar gnas pa (Skt. dṛṣta­dharma­sukha­vihāra, “abiding in bliss in the present life”), a term applied to certain types of arhats. Cf. Apple 2013.

1 passage contains this term:

  • 1.­9
g.­27

Dwelling place

  • gnas pa
  • གནས་པ།
  • vihāra

See i.­5.

7 passages contain this term:

  • i.­1
  • i.­5
  • i.­6
  • i.­8
  • 1.­18
  • 1.­19
  • 1.­41
g.­28

Empty

  • stong pa
  • སྟོང་པ།
  • śūnya

Emptiness (stong pa nyid), signlessness (mtshan ma med pa), and wishlessness (smon pa med pa) are known as the “three doors to deliverance” (triṇi­vimokṣa­mukhāni) or the “three concentrations” (trayaḥ samādhyaḥ) and as a set appear in both mainstream Buddhist sūtras and Mahāyāna sūtras. See Conze 1962, pp. 59–69; Lamotte 1944, pp. 1213–15; and Deleanu 2000, pp. 74–78.

2 passages contain this term:

  • 1.­13
  • 1.­33

Links to further resources:

  • 5 related glossary entries
g.­29

Expressible

  • brjod pa
  • བརྗོད་པ།
  • abhilāpya

2 passages contain this term:

  • 1.­15
  • 1.­18

Links to further resources:

  • 3 related glossary entries
g.­30

Flower

  • me tog
  • མེ་ཏོག
  • Puṣpa

The name of a buddha in the future.

1 passage contains this term:

  • 1.­40
g.­31

Four formless attainments

  • gzugs med pa’i snyoms par ’jug pa bzhi
  • གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ་བཞི།
  • caturārūpya­samāpatti

These comprise (1) the meditative absorption of the sense field of infinite space, (2) the meditative absorption of the sense field of infinite consciousness, (3) the meditative absorption of the sense field of nothing-at-all, and (4) the meditative absorption of neither perception nor non-perception.

1 passage contains this term:

  • 1.­26

Links to further resources:

  • 7 related glossary entries
g.­32

Four immeasurables

  • tshad med pa bzhi
  • ཚད་མེད་པ་བཞི།
  • caturapramāṇa

The four positive qualities of loving kindness (byams pa, maitrī), compassion (snying rje, karuṇā), sympathetic joy (dga’ ba, muditā), and equanimity (btang snyoms, upekṣā), which may be radiated towards oneself and then immeasurable sentient beings.

1 passage contains this term:

  • 1.­26

Links to further resources:

  • 10 related glossary entries
g.­33

Four meditative concentrations

  • bsam gtan gzhi
  • བསམ་གཏན་གཞི།
  • caturdhyāna

The four levels of meditative concentration previously attained by beings who inhabit the heavens of the form realm. These are named “first” through “fourth” and each is described at length in Buddhist texts.

1 passage contains this term:

  • 1.­26

Links to further resources:

  • 21 related glossary entries
g.­34

Gandharva

  • dri za
  • དྲི་ཟ།
  • 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 under the jurisdiction of 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 any sentient being in the realm of desire (kāma­dhātu) during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

1 passage contains this term:

  • 1.­40

Links to further resources:

  • 109 related glossary entries
g.­35

Gṛdhrakūṭa Mountain

  • bya rgod kyi phung po
  • བྱ་རྒོད་ཀྱི་ཕུང་པོ།
  • Gṛdhrakūṭa

Name of a mountain close to Rājgṛha. It is famous as the place where the Buddha is said to have taught the Prajñāpāramitā and other teachings.

2 passages contain this term:

  • i.­1
  • 1.­1

Links to further resources:

  • 50 related glossary entries
g.­36

Howling

  • ngu ’bod
  • ངུ་འབོད།
  • Raurava

The name of a hell realm. One of the eight hot hells.

2 passages contain this term:

  • 1.­25
  • 1.­26

Links to further resources:

  • 12 related glossary entries
g.­37

Immovable

  • g.yo ba med pa
  • གཡོ་བ་མེད་པ།
  • anijñana

Also translated as “unwavering.”

4 passages contain this term:

  • i.­5
  • 1.­13
  • 1.­24
  • g.­79

Links to further resources:

  • 11 related glossary entries
g.­38

Immutable

  • ’gyur ba med pa
  • འགྱུར་བ་མེད་པ།
  • avikāra

3 passages contain this term:

  • i.­1
  • i.­8
  • 1.­27

Links to further resources:

  • 2 related glossary entries
g.­39

In brief, as mentioned before

  • de bzhin du sbyar te
  • དེ་བཞིན་དུ་སྦྱར་ཏེ།
  • peyālaṃ

“Et cetera,” “in short,” “in brief”; a résumé of a preceding series of stanzas. Cf. Mahāvyupatti §5435; Edgerton 1953, p. 354a.

1 passage contains this term:

  • 1.­10
g.­40

Leader

  • gtso bo
  • གཙོ་བོ།
  • śreṣṭha

1 passage contains this term:

  • 1.­24
g.­41

Location

  • sa phyogs
  • phyogs
  • ས་ཕྱོགས།
  • ཕྱོགས།
  • pradeśa

4 passages contain this term:

  • i.­1
  • 1.­18
  • 1.­21
  • 1.­23
g.­42

Maitreya

  • byams pa
  • བྱམས་པ།
  • 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 Tuṣita heaven, 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. He is the only bodhisattva widely accepted outside the Mahāyāna traditions, though his role there is much less central than in the Mahāyāna schools of India, China, Tibet, Japan, Vietnam, and Korea. His future coming as a buddha is predicted in the Pali Canon, where he is mentioned in the Cakkavattisīhanādasutta of the Dīgha Nikāya, and in the Mahāvastu, a canonical text of the Lokottaravāda school of the Mahāsaṅghikas. The prophecy of the future awakening of Maitreya is told in the Mūla­sarvāstivādavinaya, in the Bhaiṣajya­vastu, the sixth chapter of the Vinayavastu (The Chapter on Medicines, Bhaiṣajya­vastu, Toh 1, ch. 6). 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. His name literally means “Loving One.” He is also known as Ajita.

In the Kangyur, we find a few short sūtras, such as Maitreya’s Rebirth in the Heaven of Joy (Toh 199), describing the circumstances leading to his awakening, his future appearance in the world, and the methods to apply if one wishes to be reborn close to him at that time. On his bodhisattva career and the circumstances for his initial arousing of the mind set on awakening, see Maitreya’s Setting Out (Toh 198). Other sūtras in which previous lives of the bodhisattva Maitreya are recounted include The White Lotus of the Good Dharma (Toh 113), The Sublime Golden Light (Toh 555–57), and The Question of Maitreya (Toh 85). Maitreya also occupies a central role in some of the most famous Mahāyāna sūtras, such as The Teaching of Vimalakīrti (Toh 176), The Rice Seedling (Toh 210), The Stem Array (Toh 44-45), The Perfection of Wisdom in Eight Thousand Lines (Toh 12), and The King of Samādhis (Toh 127).

3 passages contain this term:

  • i.­7
  • 1.­26
  • g.­73

Links to further resources:

  • 79 related glossary entries
g.­43

Mañjuśrī

  • ’jam dpal
  • འཇམ་དཔལ།
  • Mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies insight. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of insight in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. In addition to the epithet Kumārabhūta, which means "having a youthful form," Mañjuśrī can also take on the names Mañjughoṣa, Mañjusvara, and Pañcaśikha.

26 passages contain this term:

  • s.­1
  • i.­1
  • i.­5
  • i.­6
  • i.­7
  • i.­8
  • 1.­2
  • 1.­3
  • 1.­4
  • 1.­8
  • 1.­9
  • 1.­10
  • 1.­11
  • 1.­15
  • 1.­16
  • 1.­17
  • 1.­18
  • 1.­22
  • 1.­23
  • 1.­24
  • 1.­26
  • 1.­27
  • 1.­41
  • n.­13
  • n.­37
  • g.­90

Links to further resources:

  • 104 related glossary entries
g.­44

Māra

  • bdud
  • བདུད།
  • Māra

Definition from the 84000 Glossary of Terms:

(1) The demon who assailed Śākyamuni prior to his awakening. (2) The deities ruled over by Māra who do not wish any beings to escape from saṃsāra. (3) Any demonic force, the personification of conceptual and emotional obstacles. They are also symbolic of the defects within a person that prevent awakening. (Provisional 84000 definition. New definition forthcoming.)

1 passage contains this term:

  • 1.­31

Links to further resources:

  • 111 related glossary entries
g.­45

Meditative seclusion

  • nang du yang dag bzhag pa
  • ནང་དུ་ཡང་དག་བཞག་པ།
  • pratisaṃlayana

1 passage contains this term:

  • 1.­2

Links to further resources:

  • 12 related glossary entries
g.­46

Mere conventions

  • tha snyad tsam
  • ཐ་སྙད་ཙམ།
  • vyavahāramātra

3 passages contain this term:

  • 1.­27
  • 1.­28
  • 1.­29

Links to further resources:

  • 1 related glossary entry
g.­47

Name and form

  • ming dang gzugs
  • མིང་དང་གཟུགས།
  • nāmarūpa

1 passage contains this term:

  • 1.­19

Links to further resources:

  • 12 related glossary entries
g.­48

Nonforgetfulness

  • brjed pa med pa
  • བརྗེད་པ་མེད་པ།
  • asaṃpramoṣa

One of the three qualities of mindfulness (dran pa; smṛti) including familiarization (’dris pa’i dngos po; samstute vastuni) and nondistraction (mi g.yeng ba; avikṣipta). See, for example, Jaini 1992 (pp. 47–59) on asaṃpramoṣa in Abhidharma literature. The “absorption of nonforgetfullness” (asaṃpramoṣo nāma samādhiḥ) is listed in the Mahāvyutpatti §526.

2 passages contain this term:

  • 1.­8
  • 1.­9

Links to further resources:

  • 2 related glossary entries
g.­49

Observe

  • yang dag par rjes su mthong ba
  • ཡང་དག་པར་རྗེས་སུ་མཐོང་བ།
  • samanupaśyati

1 passage contains this term:

  • 1.­9

Links to further resources:

  • 2 related glossary entries
g.­50

Peaceful

  • zhi ba
  • ཞི་བ།
  • upaśānta

1 passage contains this term:

  • 1.­19

Links to further resources:

  • 8 related glossary entries
g.­51

Pekar Sangpo

  • pad dkar bzang po
  • པད་དཀར་བཟང་པོ།
  • —

4 passages contain this term:

  • i.­4
  • i.­6
  • n.­12
  • n.­16
g.­52

Pollution

  • zag pa
  • ཟག་པ།
  • āsrava

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Unwavering, out of the six wounds that are the entrances” (Abhidharma­kośa­bhāṣya on 5.40, Pradhan 1967, p. 308). The “Summit of Existence” is the highest point within saṃsāra, while the hell called “Unwavering” is the lowest; the six entrances here refer to the five sense faculties plus the mind, i.e., the six internal entrances in the scheme of twelve entrances.

4 passages contain this term:

  • i.­7
  • 1.­25
  • 1.­26
  • 1.­40

Links to further resources:

  • 24 related glossary entries
g.­53

Practicing concentration

  • bsam gtan byed pa
  • བསམ་གཏན་བྱེད་པ།
  • dhyāyati

Also translated as “concentrating.”

4 passages contain this term:

  • 1.­2
  • 1.­3
  • 1.­8
  • g.­14

Links to further resources:

  • 1 related glossary entry
g.­54

Puk Yeshé Yang

  • spug ye shes dbyangs
  • སྤུག་ཡེ་ཤེས་དབྱངས།
  • —

2 passages contain this term:

  • n.­9
  • n.­48
g.­55

Pure moral conduct

  • tshangs par spyod pa
  • ཚངས་པར་སྤྱོད་པ།
  • brahmacarya

2 passages contain this term:

  • 1.­21
  • n.­37

Links to further resources:

  • 20 related glossary entries
g.­56

Purification

  • rnam par byang ba
  • རྣམ་པར་བྱང་བ།
  • vyavadāna

5 passages contain this term:

  • 1.­16
  • 1.­21
  • 1.­27
  • 1.­28
  • n.­44

Links to further resources:

  • 9 related glossary entries
g.­57

Quality of spiritual practice

  • dge sbyong gi chos
  • དགེ་སྦྱོང་གི་ཆོས།
  • śramaṇadharma

See Anālayo 2009 for this concept in early Buddhist sources.

2 passages contain this term:

  • 1.­20
  • n.­36
g.­58

Rājagṛha

  • rgyal po’i khab
  • རྒྱལ་པོའི་ཁབ།
  • Rājagṛha

Now known as Rajgir and located in the modern Indian state of Bihar, Rājagṛha was the capital of the kingdom of Magadha during the Buddha’s lifetime.

2 passages contain this term:

  • i.­1
  • 1.­1

Links to further resources:

  • 75 related glossary entries
g.­59

Realm of reality

  • chos kyi dbyings
  • ཆོས་ཀྱི་དབྱིངས།
  • dharmadhātu

8 passages contain this term:

  • s.­1
  • i.­1
  • i.­5
  • i.­8
  • 1.­24
  • 1.­27
  • 1.­28
  • n.­39

Links to further resources:

  • 55 related glossary entries
g.­60

Realm of sentient beings

  • sems can gyi khams
  • སེམས་ཅན་གྱི་ཁམས།
  • sattvadhātu

5 passages contain this term:

  • s.­1
  • i.­1
  • i.­8
  • 1.­27
  • 1.­28

Links to further resources:

  • 1 related glossary entry
g.­61

Recipient

  • snod
  • སྣོད།
  • bhājana

1 passage contains this term:

  • 1.­16

Links to further resources:

  • 1 related glossary entry
g.­62

Śāriputra

  • sA ri’i bu
  • སཱ་རིའི་བུ།
  • Śāriputra

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, paired with Maudgalyā­yana, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise. His father, Tiṣya, named him Śāriputra, “Śārikā’s Son,” to honor Śāriputra’s mother Śārikā.

29 passages contain this term:

  • s.­1
  • i.­1
  • i.­5
  • i.­6
  • i.­7
  • i.­8
  • 1.­2
  • 1.­3
  • 1.­4
  • 1.­5
  • 1.­6
  • 1.­7
  • 1.­8
  • 1.­9
  • 1.­10
  • 1.­11
  • 1.­12
  • 1.­13
  • 1.­14
  • 1.­15
  • 1.­16
  • 1.­17
  • 1.­18
  • 1.­22
  • 1.­23
  • 1.­26
  • 1.­27
  • 1.­28
  • 1.­40

Links to further resources:

  • 59 related glossary entries
g.­63

Situ Penchen Chökyi Jungné

  • si tu paN chen chos kyi ’byung gnas
  • སི་ཏུ་པཎ་ཆེན་ཆོས་ཀྱི་འབྱུང་གནས།
  • —

2 passages contain this term:

  • i.­7
  • n.­17

Links to further resources:

  • 3 related glossary entries
g.­64

Stability

  • kun tu gnas
  • ཀུན་ཏུ་གནས།
  • saṃsthiti

1 passage contains this term:

  • 1.­13
g.­65

Star-like

  • skar ma lta bu
  • སྐར་མ་ལྟ་བུ།
  • tāropama

The name of an Eon in the future.

2 passages contain this term:

  • i.­9
  • 1.­40

Links to further resources:

  • 2 related glossary entries
g.­66

Surendrabodhi

  • su ren dra bo dhi
  • སུ་རེན་དྲ་བོ་དྷི།
  • Surendrabodhi

2 passages contain this term:

  • i.­3
  • c.­1

Links to further resources:

  • 25 related glossary entries
g.­67

Those in training

  • slob pa
  • སློབ་པ།
  • śaikṣa

1 passage contains this term:

  • 1.­18

Links to further resources:

  • 4 related glossary entries
g.­68

Those who have attained the supreme

  • mchog thob pa
  • མཆོག་ཐོབ་པ།
  • —

1 passage contains this term:

  • 1.­24
g.­69

Train in the doctrine

  • chos ’dul ba
  • ཆོས་འདུལ་བ།
  • dharmavinaya

‍—

1 passage contains this term:

  • 1.­21
g.­70

Trichiliocosm

  • stong gsum gyi stong chen po’i ’jig rten gyi khams
  • སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།
  • tri­sāhasra­mahā­sāhasra­loka­dhātu

A “thrice thousandfold universe,” i.e. a billionfold universe, sometimes called a “third-order great chiliocosm” (tṛtīya­mahā­sāhasra­loka­dhātu), consisting of a billion worlds, i.e. a million chiliocosms (q.v.), or a thousand dichiliocosms (q.v.). In the verse of the Tibetan source the term has been abbreviated to stong gsum.

1 passage contains this term:

  • 1.­37

Links to further resources:

  • 48 related glossary entries
g.­71

Trisong Detsen

  • khri srong lde btsan
  • ཁྲི་སྲོང་ལྡེ་བཙན།
  • —

Definition from the 84000 Glossary of Terms:

Considered to be the second great Dharma king of Tibet, he is thought to have been born in 742, and to have reigned from 754 until his death in 797 or 799. It was during his reign that the “early period” of imperially sponsored text translation gathered momentum, as the Buddhist teachings gained widespread acceptance in Tibet, and under whose auspices the first Buddhist monastery was established.

1 passage contains this term:

  • i.­2

Links to further resources:

  • 7 related glossary entries
g.­72

True nature

  • de bzhin nyid
  • དེ་བཞིན་ཉིད།
  • tathatā

11 passages contain this term:

  • s.­1
  • i.­1
  • i.­8
  • 1.­11
  • 1.­12
  • 1.­13
  • 1.­14
  • 1.­15
  • 1.­27
  • 1.­28
  • n.­34

Links to further resources:

  • 23 related glossary entries
g.­73

Tuṣita

  • dga’ ldan
  • དགའ་ལྡན།
  • Tuṣita

One of the heavens of Buddhist cosmology, counted among the six heavens of the desire realm, it is home of future Buddha Maitreya.

2 passages contain this term:

  • i.­7
  • 1.­26

Links to further resources:

  • 63 related glossary entries
g.­74

Uncorrupted

  • nyams pa med pa
  • ཉམས་པ་མེད་པ།
  • anupahata

1 passage contains this term:

  • 1.­13
g.­75

Uncurtailed

  • mi ’gag pa
  • མི་འགག་པ།
  • anirodha

2 passages contain this term:

  • i.­8
  • 1.­27

Links to further resources:

  • 1 related glossary entry
g.­76

Unelaborated

  • spros pa med
  • spros med
  • སྤྲོས་པ་མེད།
  • སྤྲོས་མེད།
  • niṣprapañca

1 passage contains this term:

  • 1.­19

Links to further resources:

  • 8 related glossary entries
g.­77

Unfabricated

  • mi byed pa
  • མི་བྱེད་པ།
  • akriyā

2 passages contain this term:

  • i.­8
  • 1.­27

Links to further resources:

  • 1 related glossary entry
g.­78

Unproduced

  • skye ba med pa
  • སྐྱེ་བ་མེད་པ།
  • anutpāda

1 passage contains this term:

  • 1.­32

Links to further resources:

  • 4 related glossary entries
g.­79

Unwavering

  • g.yo ba med pa
  • གཡོ་བ་མེད་པ།
  • anijñana

Also translated as “immovable.”

2 passages contain this term:

  • 1.­34
  • g.­37

Links to further resources:

  • 11 related glossary entries
g.­80

Wisdom

  • ye shes
  • ཡེ་ཤེས།
  • jñāna

2 passages contain this term:

  • 1.­35
  • 1.­36

Links to further resources:

  • 32 related glossary entries
g.­81

Wisdom bearer

  • ye shes ldan
  • ཡེ་ཤེས་ལྡན།
  • jñānin

2 passages contain this term:

  • 1.­35
  • 1.­36
g.­82

Wishless

  • smon pa med pa
  • སྨོན་པ་མེད་པ།
  • apraṇihita

Emptiness (stong pa nyid), signlessness (mtshan ma med pa), and wishlessness (smon pa med pa) are known as the “three doors to deliverance” (triṇi­vimokṣa­mukhāni) or the “three concentrations” (trayaḥ samādhyaḥ) and as a set appear in both mainstream Buddhist sūtras and Mahāyāna sūtras. See Conze 1962, pp. 59–69; Lamotte 1944, pp. 1213–15; and Deleanu 2000, pp. 74–78.

1 passage contains this term:

  • 1.­13

Links to further resources:

  • 28 related glossary entries
g.­83

Without any further clinging

  • len pa med pa
  • ལེན་པ་མེད་པ།
  • anupādāya

2 passages contain this term:

  • 1.­25
  • 1.­40

Links to further resources:

  • 1 related glossary entry
g.­84

Without dwelling place

  • gnas med pa
  • གནས་མེད་པ།
  • asthāna

6 passages contain this term:

  • 1.­18
  • 1.­19
  • 1.­20
  • 1.­24
  • 1.­27
  • 1.­28
g.­85

Without engagement

  • ’jug pa med pa
  • འཇུག་པ་མེད་པ།
  • apravṛtta

1 passage contains this term:

  • 1.­19
g.­86

Without signs

  • mtshan ma med pa
  • མཚན་མ་མེད་པ།
  • animitta

Emptiness (stong pa nyid), signlessness (mtshan ma med pa), and wishlessness (smon pa med pa) are known as the “three doors to deliverance” (triṇi­vimokṣa­mukhāni) or the “three concentrations” (trayaḥ samādhyaḥ) and as a set appear in both mainstream Buddhist sūtras and Mahāyāna sūtras. See Conze 1962, pp. 59–69; Lamotte 1944, pp. 1213–15; and Deleanu 2000, pp. 74–78.

1 passage contains this term:

  • 1.­13

Links to further resources:

  • 33 related glossary entries
g.­87

Without vain imaginings

  • rlom sems med pa
  • རློམ་སེམས་མེད་པ།
  • amanyanā

2 passages contain this term:

  • 1.­13
  • 1.­24
g.­88

Worthy of offerings

  • sbyin gnas
  • སྦྱིན་གནས།
  • dakṣiṇīya

1 passage contains this term:

  • 1.­24

Links to further resources:

  • 3 related glossary entries
g.­89

Yeshé Dé

  • ye shes sde
  • ཡེ་ཤེས་སྡེ།
  • —

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.

2 passages contain this term:

  • i.­3
  • c.­1

Links to further resources:

  • 66 related glossary entries
g.­90

Youthful Mañjuśrī

  • ’jam dpal gzhon nur gyur pa
  • འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།
  • Mañjuśrī­kumāra­bhūta

An epithet of the bodhisattva Mañjuśrī.

9 passages contain this term:

  • 1.­2
  • 1.­21
  • 1.­22
  • 1.­23
  • 1.­24
  • 1.­26
  • 1.­27
  • 1.­28
  • 1.­40

Links to further resources:

  • 104 related glossary entries
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