• The Collection
  • The Kangyur
  • Discourses
  • General Sūtra Section

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ཉི་མའི་སྙིང་པོ།

The Quintessence of the Sun
Conclusion

Sūryagarbha
འཕགས་པ་ཤིན་ཏུ་རྒྱས་པ་ཆེན་པོའི་སྡེ་ཉི་མའི་སྙིང་པོ་ཞེས་བྱ་བའི་མདོ།
’phags pa shin tu rgyas pa chen po’i sde nyi ma’i snying po zhes bya ba’i mdo
The Noble Very Extensive Sūtra “The Quintessence of the Sun”
Ārya­sūryagarbha­nāma­mahāvaipulya­sūtra
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Toh 257

Degé Kangyur, vol. 66 (mdo sde, za), folios 91.b–245.b

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

First published 2022
Current version v 1.0.6 (2023)
Generated by 84000 Reading Room v2.17.7

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 12 chapters- 12 chapters
1. Protection of the Sacred Dharma
2. The Messengers
3. The Dhāraṇī Mantras
4. The Purification of Karmic Actions
5. The Protection
6. Chapter Six
7. The Presentation of the Conjunctions of the Lunar Mansions
8. Chapter Eight
9. The Recollection of the Buddha
10. The Travel to Mount Sumeru
11. The Going for Refuge of the Nāgas
12. Conclusion
c. Colophon
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Tibetan Sources
· Chinese Sources
· Secondary Sources
g. Glossary

s.

Summary

s.­1

The Quintessence of the Sun is a long and heterogeneous sūtra in eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.


ac.

Acknowledgements

ac.­1

This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Collet-Cassart translated the text from Tibetan into English and wrote the introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the text.

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


The generous sponsorship of Jamyang Sun and Manju Sun, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

i.­1

The Quintessence of the Sun, which belongs to the General Sūtra section of the Kangyur, is a long and heterogeneous sūtra containing eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.


The Translation
The Noble Very Extensive Sūtra
The Quintessence of the Sun

1.
Chapter One

Protection of the Sacred Dharma

[B1] [F.91.b]


1.­1

Homage to all buddhas and bodhisattvas!


Thus did I hear at one time. The Blessed One was residing in the Veṇuvana at the Kalandakanivāpa near Rājagṛha, surrounded and attended by an innumerable, limitless, and indescribable number of bodhisattva great beings who had arrived from countless other buddha realms of the ten directions. He was also surrounded and attended by an innumerable, limitless, and indescribable number of great hearers who had gathered there from different buddha realms of the ten directions. In the same way, an innumerable, limitless, and indescribable number of other beings who had arrived there from the various buddha realms of the ten directions‍—Śakra, Lord Brahmā, the rulers of the gods, the rulers of the nāgas, the rulers of the yakṣas, the rulers of the gandharvas, the rulers of the asuras, the rulers of the garuḍas, the rulers of the kinnaras, and the rulers of the mahoragas‍—filled all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā. There also arrived an innumerable and limitless number of different gods from the desire and form realms, of nāgas, yakṣas, and rākṣasas, and of asuras, garuḍas, kinnaras, and mahoragas. Sitting in silence, they looked up at the Blessed One as he revealed how bodhisattva conduct quickly brings perfection and manifests like space and as he gave teachings on the mindfulness of breathing, which is the gateway to immortality, and the sublime states. [F.92.a] They filled all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā.


2.
Chapter Two

The Messengers

2.­1

When the Blessed One had begun this discourse with King Bimbisāra on how to protect all those monks who abide by the Dharma, in the eastern direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, there was a world called Absence of Torment, where the thus-gone, worthy, perfect Buddha Campaka Color was residing, thriving, living well, and teaching the Dharma. In that buddha realm, the bodhisattva great being named Quintessence of the Sun’s Energy was sitting in the assembly of the blessed thus-gone Campaka Color in order to listen to the Dharma. At one point, as the bodhisattva great being Quintessence of the Sun’s Energy looked upward, he saw in the sky above that innumerable and countless bodhisattva great beings were departing from the east and proceeding toward the west. When he looked toward the west where those bodhisattva great beings were going, he saw a brilliant light. At that moment, he bowed down with his palms joined together in the direction of the Buddha Campaka Color and asked, “Respected Blessed One, I have seen in the sky above that innumerable and countless bodhisattva great beings are departing from the east and proceeding toward the west. I have also seen a brilliant light in the western direction. Why is this so?” [F.107.b]


3.
Chapter Three

The Dhāraṇī Mantras

3.­1

When King Bimbisāra saw the unprecedented sight of innumerable and limitless numbers of mahābrahmās, Śakras, Nārāyaṇas, and universal monarchs ruling over the four continents, he was utterly amazed. He stood up and went close to them. Next, together with their retinues, the bodhisattva great beings‍—the four messengers of the buddhas‍—sat down and bowed with their palms joined together in the direction of the thus-gone Śākyamuni. [F.137.a] The bodhisattva great being Quintessence of the Sun’s Energy then tossed garlands of campaka flowers in the direction of the thus-gone Śākyamuni and uttered these verses:


4.
Chapter Four

The Purification of Karmic Actions

4.­1

The Blessed One then said to the four messengers and the other bodhisattva great beings, “Noble sons, abide in this buddha realm by your individual virtues!”

4.­2

So, together with their retinues, those bodhisattva great beings sat cross-legged in their respective places. Then, those beings who had thoroughly cultivated the absorption of the dhāraṇī of acceptance entered into their respective states of absorption. From the bodies of some of those beings dwelling in equipoise radiated lights like the light emitted by oil lamps. From the bodies of some others radiated lights like the light emitted by trillions of suns and moons.


5.
Chapter Five

The Protection

5.­1

Then, together with their respective retinues, all the rulers of the gods, the rulers of the nāgas, the rulers of the yakṣas, the rulers of the asuras, the rulers of the garuḍas, the rulers of the kinnaras, the rulers of the mahoragas, the rulers of the pretas, the rulers of the piśācas, and the rulers of the pūtanas bowed with their palms joined together in the direction of the Blessed One and said, “Respected Blessed One, in all the places where monks, nuns, male and female lay practitioners, or faithful sons or daughters of noble family observe this initial practice of repulsiveness up to the absorption of cessation while contemplating the virtuous factors that have just been described, we shall regard them‍—up to the faithful daughters of noble family‍—together with their retinues as the teachers of their own respective classes. [F.178.b] We shall serve all of them through body, speech, and mind, and we shall ensure that they never lack Dharma robes, alms, bedding, medicine, and requisites. We shall liberate them from the fifteen unsettling dangers. What are those fifteen?54 We shall liberate them from the unsettling dangers related to the body. We shall liberate them from dirt, sticks, weapons, poison, stones, hostile beings, abusive beings, and faithless beings. We shall liberate them from disturbances in the elements. We shall protect those who serve them with offerings of delicious food and beverages, medicine, and requisites. We shall protect all such righteous sponsors, relatives, and benefactors from the unsettling dangers caused by diseases, enemies, bhūtas, and foes. We shall protect them from the unsettling dangers caused by poison, kings, civil war, invasion, and famine. Those are the fifteen unsettling dangers.


6.

Chapter Six

6.­1

At that time, [F.183.a] King Bimbisāra, who felt joyful and exhilarated, exclaimed, “Respected Blessed One, this buddha realm of Sahā is filled with bodhisattva great beings who exert themselves in concentration, and it is bathed in a brilliant light that has never been seen or heard of before. This is amazing! Respected Well-Gone One, this is truly amazing! Still, besides this buddha realm and its outer mountain range, nothing else whatsoever appears. Respected Blessed One, if this entire buddha realm of Sahā is perceived due to the light of those bodhisattva great beings, what would the light emitted by the thus-gone ones who have entered into absorption be like? Might we be able to perceive the arrays of qualities of other buddha realms through the light emitted by the Thus-Gone One?”


7.
Chapter Seven

The Presentation of the Conjunctions of the Lunar Mansions

7.­1

When the evil Māra saw all these thus-gone ones and retinues in their respective palaces present within the body of the Thus-Gone One, he became extremely unhappy. Dirt emerged from his entire body, and he began to weep out of distress. He started to run to and fro, to leave only to reappear, and to jump up, run and race around, gape, laugh, sigh, lick his mouth, close his eyes, stretch and contract his arms, [F.188.a] rest his head in his hands, and rub his throat and breast. When they saw this, all the sentient beings residing in the abode of Māra were unsettled. They became displeased and unhappy. One māra leader named Celestial Tree questioned the evil Māra with these verses:


8.

Chapter Eight

8.­1

Sāgara then said:

8.­2
“You remember past lives
Based on the placement of the lunar mansions in the sky.
Wise one, leader of the three realms,
Clear-minded one, glorious being,
8.­3
“As an example of your love and compassion,
And in accordance with your affection for everyone,
Please liberate all the nāgas from this place!
Your discipline and observances
8.­4
“Are unmatched in the three realms.
You bring satisfaction to all the nāgas.
You are the master of all sages, [F.212.b]
And you are worthy to be worshiped by the humans.

9.
Chapter Nine

The Recollection of the Buddha

9.­1

When the evil Māra saw that all the nāgas had taken refuge in the Blessed One, [F.215.a] he became exceedingly distressed and scared, and his body began to shake like the leaves of a jujube tree. Sweating, he raised his two hands and lamented:

9.­2
“The nāgas have gone for refuge.
All beings have become deluded
And placed on the path of immortality.
Look at this endless deceit!”
9.­3

The daughter of Māra named Free of Darkness said:


10.
Chapter Ten

The Travel to Mount Sumeru

10.­1

Then, the Blessed One said to the bodhisattva great being Jyotīrasa, “Noble son, tell me the message of that group of nāgas.”

With a mind devoid of afflictions, Jyotīrasa replied, “Blessed One, it is time for you to come! Blessed One, please perform your deeds!”

10.­2

The Blessed One replied, “Noble son, [F.220.a] it is time for the Thus-Gone One to reveal the inconceivable teaching on the nāgas’ karmic action‍—the teaching of purification.”


11.
Chapter Eleven

The Going for Refuge of the Nāgas

11.­1

While showering rains of flowers, precious gems, and Dharma robes, playing instruments and drums, and singing melodious songs, all the gods, nāgas, yakṣas, and asuras present there departed from the summit of Mount Sumeru together with the Blessed One. Attended by his saṅgha of hearers and surrounded by his saṅgha of bodhisattvas, the Blessed One then took a seat on the cushions that had been prepared for him at the center of the sacred site of wise sages. To worship the Blessed One, all the gods, nāgas, yakṣas, asuras, and kinnaras showered rains of various ornaments, powders, flowers, and precious gems from the sky. The nāgas also offered the Blessed One different kinds of flowers, perfumes, precious gems, silken clothes, fine fabrics, Dharma robes, and ornaments. They circumambulated him three times, prostrated to his feet, and sat in front of him to listen to the Dharma. The nāga king Sāgara then asked, “Respected Blessed One, what are the deeds through which sentient beings are born as nāgas?”


12.

Conclusion

12.­1

Then the elder Ājñātakauṇḍinya said to the Blessed One, “Blessed One, please bless the nāgas! Please make this Dharma teaching, which involves the conduct of teaching about the inconceivable karmic action, blaze for a long time!”

12.­2

The Blessed One said, “As long as the great stūpas in this four-continent world still contain beings who diligently engage in practice, this Dharma teaching will continue to be practiced on the four continents. What are those great stūpas? Here in Jambudvīpa, many past buddhas, bodhisattvas, solitary buddhas, and hearers have continuously resided at this stūpa‍—the sacred site of wise sages called Complete Support‍—and they will continue to reside here in the future. The perfect buddhas of the past have entrusted this sacred site of wise sages called Complete Support to Varuṇa, to ensure that the great teachings remain for a long time. I also entrust it to him. He will joyfully ripen those persons who abide by the Dharma and diligently engage in practice. He will also protect those donors and benefactors who strive to serve those who abide by the Dharma.”

12.­3

The nāga king Varuṇa replied, “Respected Blessed One, that is correct! [F.234.a] The thus-gone Krakucchanda entrusted to me the protection of this sacred site of wise sages called Complete Support. He has also entrusted to me the protection of those who exert themselves in sameness and abide by the Dharma, as well as the donors and benefactors who strive to serve those who exert themselves in sameness and abide by the Dharma. I will protect both those groups as requested, for as long as the sacred Dharma blazes. Similarly, the thus-gone ones Kanakamuni and Kāśyapa entrusted that task to me, to ensure that that Dharma way continues to blaze. In the same way, following the command of the Blessed One, I will now protect the persons in this sacred site of wise sages called Complete Support who exert themselves in sameness and abide by the Dharma, as well as the donors and benefactors who strive to serve and revere those persons who exert themselves in sameness and abide by the Dharma. As long as those hearers reside here without assistance, I will protect them all!”

12.­4

“Excellent, nāga, excellent!” said the Blessed One. “Through these blessings, those great benefactors will make my Dharma way blaze for a long time!”

12.­5

The Blessed One then said, “In Godānīya, on Dust Mountain, there is the sacred site of wise sages called Bright Colors. [. . .] I entrust its protection to the nāga king Endowed with Jewel Garlands.”

“Respected Blessed One, that is correct!” replied the nāga king Endowed with Jewel Garlands. “The thus-gone Krakucchanda entrusted to me the protection of this sacred site of wise sages called Bright Colors. [F.234.b] [. . .] As long as those hearers reside there without assistance, I will look after them all!”

12.­6

“Excellent, nāga, excellent!” said the Blessed One. “Through these blessings, those benefactors will make my Dharma way blaze for a long time!”

12.­7

The Blessed One then said, “In Pūrvavideha, on Langana Mountain, there is the sacred site of wise sages called Emergence of Sages. I entrust its protection to the nāga king Moon Protector.”

The nāga king Moon Protector replied, “[. . .] For that long, I will look after them!”

12.­8

The Blessed One then said, “In Uttarakuru, on Victorious Joy Mountain, there is the sacred site of wise sages called Stacked Incense. I entrust its protection to the nāga king Body-Piercing Needle. I also entrust to him the protection of those persons who exert themselves in sameness and abide by the Dharma, as well as the donors and benefactors who strive to serve and revere those monks who exert themselves in sameness and abide by the Dharma.”

12.­9

The nāga king Body-Piercing Needle replied, “Respected Blessed One, that is correct! In the past, the thus-gone Krakucchanda also entrusted to me the protection of this sacred site of wise sages called Stacked Incense as well as those who abide by the Dharma. Kanakamuni and Kāśyapa have done the same, and I have supported the Dharma way. In the same way, following the command of the Blessed One, I will now protect that entire sacred site of wise sages called Stacked Incense!”

“Excellent, nāga lord, excellent!” said the Blessed One. “Through these blessings, those great benefactors will make the Dharma way blaze for a long time!” [F.235.a]

12.­10

The Blessed One then said, “In Godānīya, there is also the sacred site of wise sages called Source of Light Rays. I entrust its protection to the nāga king Gajaśīrṣa. [. . .] He will make the Dharma way blaze for a long time!”

12.­11

The Blessed One then said, “In Pūrvavideha, there is also the sacred site of wise sages called Lotus Flowers Like Banyan Trees. I entrust its protection to the nāga king Wealth Giver. [. . .] He will make the Dharma way blaze for a long time!”

12.­12

The Blessed One then said, “In Uttarakuru, there is also the sacred site of wise sages called Light Rays of Stacked Incense. I entrust its protection to the nāga king Moving in Places. [. . .] He will make the Dharma way blaze for a long time!”

12.­13

The Blessed One then said, “Within the great ocean, in the dwelling place of the nāga king Sāgara, there is also the sacred site of wise sages called Radiating Diamond Light. I entrust its protection to the nāga king Sāgara. [. . .] He will make the Dharma way blaze for a long time!”

12.­14

The Blessed One then said, “On the summit of Mount Sumeru, in the Heaven of the Thirty-Three, there is also the sacred site of wise sages called Essence of Blooming Flowers. I entrust its protection to the nāga king Airāvaṇa. [. . .] He will make the Dharma way blaze for a long time!”

12.­15

The Blessed One then said, “Here in Jambudvīpa, at the place called Nandivardhana, there is also the sacred site of wise sages called Cave of the Elders. I entrust its protection to the nāga king Jackal. [. . .] He will make the Dharma way blaze for a long time!”

12.­16

The Blessed One then said, “In Vaiśālī, there is also the sacred site of wise sages called Completely Stable. I entrust its protection to the nāga king Vāsuki. [. . .] He will make the Dharma way blaze for a long time!”

12.­17

“In Kapilavastu, there is also the sacred site of wise sages called Fragrance of the Golden Lamp. I entrust its protection to the nāga king Anavatapta. [F.235.b] [. . .] He will make the Dharma way blaze for a long time!

12.­18

“In Magadha, there is also the sacred site of wise sages called Vast. I entrust its protection to the nāga king Given by the Mountain. [. . .] He will make the Dharma way blaze for a long time!

12.­19

“In Mathurā, there is also the sacred site of wise sages called Thick Clouds. I entrust its protection to both nāga kings Jackal and Movement. [. . .] They will make the Dharma way blaze for a long time!

12.­20

“In the country of Kosala, there is also the sacred site of wise sages called Pure Victor. I entrust its protection to the nāga king Kṛmi. [. . .] He will make the Dharma way blaze for a long time!

12.­21

“Beyond Guhā, there is also the sacred site of wise sages called True Fragrance of Mucilinda. I entrust its protection to the nāga king Mucilinda. [. . .] He will make the Dharma way blaze for a long time!

12.­22

“In Gandhāra, there is also the sacred site of wise sages called Provisions for the Path of Seeing. I entrust its protection to the nāga king Elapatra. [. . .] He will make the Dharma way blaze for a long time!

12.­23

“In Kashmir, there is also the sacred site of wise sages called Saffron Summit. I entrust its protection to the nāga king Hullura. [. . .] He will make the Dharma way blaze for a long time!

12.­24

“In the land called Fetching Water, there is also the sacred site of wise sages called Essence of Illumination. I entrust its protection to the nāga king Dangler. [. . .] He will make the Dharma way blaze for a long time!

12.­25

“In China, there is also the sacred site of wise sages called Light of Nārāyaṇa. I entrust its protection to the nāga king Samudradatta. [. . .] He will make the Dharma way blaze for a long time! [F.236.a]

12.­26

“In the land of Khaṣa, at the place called Breast of the Earth near Mount Gośṛṇga, along the bank of the Gomatī river, there is also the sacred site of wise sages called Gomasālagandha. I entrust the protection of that sacred place to the nāga king Given by a Householder. [. . .] He will make the Dharma way blaze for a long time!

12.­27

“Many supreme wise sages have continuously resided at those great stūpas in the past, as have many bodhisattva great beings, solitary buddhas, great hearers, and sages who had developed the five higher perceptions. Those great stūpas have been blessed by all those powerful beings renowned for their great strength who were born in this buddha realm, and these places have been entrusted to them so that they may generate roots of virtue for the sake of sentient beings who are afraid and weary of saṃsāra. In that way, all the blessed buddhas and bodhisattva great beings who have appeared in the countless buddha realms in the ten directions have considered, thought about, and blessed those twenty great stūpas in order to exhaust the karmic actions of sentient beings. Similarly, all the blessed buddhas and bodhisattva great beings who in the future will appear in the countless buddha realms in the ten directions will consider, think about, and bless those twenty great stūpas. In the future, all the most excellent victorious ones who will appear in this buddha realm will reside in and bless those twenty great stūpas for the sake of sentient beings and in order to exhaust their karmic actions. [F.236.b] All the bodhisattva great beings, solitary buddhas, great hearers, and sages who have developed the five higher perceptions will also reside in and bless those twenty great stūpas for the sake of sentient beings and to exhaust their karmic actions. I will entrust their protection to those beings renowned for their great strength. In the same way, I now entrust those twenty great stūpas to you in accordance with the names you have heard. Protect those places for the sake of those sentient beings who are weary of saṃsāra! Look after them to ensure that the Dharma does not vanish!”

12.­28

All the nāgas who had been entrusted to protect those twenty sacred places replied, “Respected Blessed One, we nāgas are severely intoxicated by the obscurations of lethargy and sleep. If we count according to human time, just one of our nights of sleep lasts for twenty-one human years. If those sacred sites of wise sages were threatened by danger caused by gods, humans, fire, or water while we sleep, those great stūpas could be destroyed. Since we would be asleep and intoxicated, we would be unable to prevent their destruction. This would be a great fault against all the thus-gone ones of the three times!” [F.237.a]

12.­29

The Blessed One then said to twenty-eight yakṣa leaders, “Take care of those great stūpas, those sacred sites of wise sages that the victors always keep in mind. Look after them and protect them!”

12.­30

The twenty-eight76 great yakṣa leaders agreed to protect the sacred sites of wise sages as requested, just like those who resided there in the past. However, they did not agree to protect the sacred place of Gomasālagandha.”

12.­31

At that moment, the nāga king Given by a Householder said, “Respected Blessed One, I could take up the protection of that great stūpa, the sacred site of wise sages called Gomasālagandha that is located at the place of Breast of the Earth near Mount Gośṛṇga, along the bank of the Gomatī river. However, in that region, there are no lands, villages, cities, or towns, nor are there any other places inhabited by humans. There are only bodhisattva great beings, solitary buddhas, great hearers, and sages who have mastered the five higher perceptions and the magical powers who have arrived from other regions, other four-continent worlds, and other buddha realms. They have used their miraculous powers to arrive at Gomasālagandha, that sacred site of wise sages, to worship it, but afterward they will leave again. Respected Blessed One, I have just witnessed that none of the yakṣa leaders are eager to protect that place. So now I am left wondering whether this should not be regarded as a bad place.”

12.­32

The Blessed One replied, “Nāga lord, do not say such things! In the land of Khaṣa there are twenty thousand powerful beings who see the truth and are renowned for their great powers. [F.237.b] They will perform worship day and night at that great stūpa Gomasālagandha, the sacred site of wise sages. Furthermore, nāga lord, three thousand years after the thus-gone Kāśyapa passed into perfect nirvāṇa, Breast of the Earth was home to a country called Rough Stone. It was filled with many humans and other beings, and everyone lived happily and joyfully. Five hundred thousand sages who were worthy of gifts, reveled in the concentrations, and wished for the unsurpassed vehicle resided in that place. At that time, humans craved food. For the sake of food, they accused the sages of engaging in sexual intercourse and threw dust and ashes at them. Hence, the sages eventually left the country Rough Stone. When they saw that the sages had left, those beings rejoiced and were overjoyed. Do you remember how furious you became, and how you deprived them of their water by drying out the rivers, streams, lakes, ponds, springs, and wells in their country? In that land, the fire god also became angry and extinguished the fires of those beings, leaving them tormented by hunger and thirst. After they died, those beings were soon born in isolated places where they remained for a long time. I will now go to Gomasālagandha and reside for seven days at that sacred site of wise sages so that a hundred years after I pass into parinirvāṇa there will be villages, cities, towns, countries, and mountain hamlets at Breast of the Earth. There will be resources and possessions for sentient beings who follow the Great Vehicle, everyone will live happily and joyfully, and the place will be filled with many humans and other beings.” [F.238.a]

12.­33

The Blessed One then asked the yakṣa leader Famous, “Famous, do you remember?”

“Respected Blessed One,” replied Famous, “I remember how in the past the thus-gone Kāśyapa spent seven days in a single sitting at Mount Gośṛṇga, resting in the happiness of liberation. After those seven days had passed, when he arose from that absorption, he remained at Gomasālagandha, that sacred site of wise sages. I remember those who protected him during that time, as well as those who guarded the pippalī trees. I also remember those who exerted themselves in serving his hearers, those who exerted themselves in the absorptions, and those who protected the people who abided by the Dharma, as well as those who guarded the pippalī trees.”

12.­34

The nāga king Given by a Householder exclaimed, “Respected Blessed One, as long as there are hearers without assistance, I shall protect them! Until the time of Maitreya, I shall always protect that great stūpa Gomasālagandha from the troubles caused by water, fire, yakṣas, and kumbhāṇḍas!”

12.­35

“Excellent, nāga lord, excellent!” replied the Blessed One. “Through such blessings, those friends and benefactors will make my Dharma way blaze for a long time!”

12.­36

At that moment, the six hundred million bodhisattva great beings who had arrived and gathered from other buddha realms of the ten directions to listen to the great teaching of The Quintessence of the Sun said, “Respected Blessed One, [F.238.b] we shall also remain within this four-continent world! We shall fill those sacred sites of wise sages with offerings ranging from flowers to flags and with gold of various degrees of refinement! We shall uphold this Quintessence of the Sun‍—the dhāraṇī mantra that purifies karmic action‍—and reveal it to others! We shall teach it extensively! We shall reflect on and abide by the dhāraṇī mantra that the Blessed One has taught! To perfect the path of awakening and the six perfections, we shall purify ours and others’ karmic obscurations! Ten million māras have assembled here today, as have an innumerable and limitless number of gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, and mahoragas. The Blessed One has placed the protection of all those great stūpas, those sacred sites of wise sages, in the hands of the nāgas and the yakṣas. However, since the minds of the māras, the gods, the kinnaras, and the asuras have changed, the Blessed One declared, ‘I now entrust the protection of those sacred sites of wise sages to pure beings.’ But perhaps the Blessed One is not aware that now or in the future other beings such as humans might harm, demolish, and destroy those great stūpas. That would not be good!”

12.­37

The Blessed One replied, “Excellent, noble sons, excellent! But do not be afraid! Do not be scared! The perfect buddhas of the past have blessed all those great stūpas, those sacred sites of wise sages, [F.239.a] and they have entrusted their protection to the nāgas and yakṣas. Similarly, I now entrust the protection of all those great stūpas, those sacred sites of wise sages, to the nāgas and yakṣas. Why do I do so? I entrust the protection of those great stūpas, those sacred sites of wise sages, to the nāgas and yakṣas in order to purify the karmic obscurations of those who have obtained the eight unfree states, to create the causes of the happiness of emancipation, to generate the conditions and the manifestation of everything needed to sustain sentient beings, to cause the growth of medicinal plants and forests, to make a variety of foods ripen, and to pacify untimely winds and rain. Furthermore, whether in the past or in the future, all the great stūpas where the thus-gone ones are born are sacred places for the world with its gods. The same is true for those places where they exert themselves in concentration in the forest of ascetics, awaken to perfect buddhahood, and turn the wheel of Dharma. The same is true for those places where thus-gone ones’ Dharma bodies or born emanations are located, where the thus-gone ones’ hearers who abide by the Dharma reside, and where my Dharma way remains. I also entrust the protection of those great stūpas to the māras, gods, nāgas, yakṣas, and asuras. [F.239.b]

12.­38

“Furthermore, I will now confer upon you the great teaching that generates faith in and repels77 all bhūtas. It is known as the great teaching that accomplishes absorption and repels hostile beings. It has been taught and blessed by all the thus-gone ones of the past, who rejoiced thereby. It has generated faith in and repelled hostile beings, and it has caused them to engage in virtue. Similarly, all the future thus-gone ones will teach it and bless it, and they will rejoice thereby. It will generate faith in and repel hostile beings, and it will cause them to engage in virtue. This great teaching is the outcome of the four bases of miraculous displays. It is the great lord of accomplishment that repels all hostile beings. It frees beings from great disciplined observances. It causes one to engage with great wisdom. It causes one to remember a great amount of learned knowledge. It frees beings from great methods. It definitely subjugates the great enemies. It generates faith in those who show great hostility. It heals severe diseases. It repels great terrors. It enables one to cross great wildernesses. It causes one to see the great truths. It causes one to reach great acceptance. It makes one enter the ocean of great wisdom. It causes one to fully awaken to unsurpassed and perfect buddhahood.

12.­39

tadyathā: āma avāsa āmavarivara saṁśrīya garbhaparipāsā mitramitra śvāyamitra parivāsā mitrasamajñāya nikathasamajñāya triśyaṅghava drava rāja vinaśāya samaśāya niranbhadrama vāvāgram ṛddhivigramaṇ samajñāna [F.240.a] avavarga narāyanavarga samāgram sarvatathāgata adhiṣṭhānamārga svāhā.

12.­40

“Good beings, this has been taught and blessed by all the buddhas. It accomplishes the absorptions that are the outcome of the four bases of miraculous displays. It repels all hostile beings and causes them to engage in virtue. It frees beings from great disciplined observances. [. . .] It causes one to fully awaken to unsurpassed and perfect buddhahood. Now and in the future, if māras, gods, nāgas, yakṣas, rākṣasas, asuras, garuḍas, kinnaras, kumbhāṇḍas, humans, or nonhumans attempt to harm, destroy, or demolish those great stūpas with water, fire, or any other hostile means, you should focus your attention on the thus-gone ones of the three times, and with a loving attitude toward all sentient beings you must recollect this great teaching, which accomplishes all absorptions and repels all hostile beings. If you do so, it will generate faith in their minds, and henceforth they will no longer attempt to destroy those places. Noble sons, in the world with its gods and all its beings, I have never seen anyone who did not turn away from negativity and abandon unwholesome actions after having heard this great teaching, which accomplishes all absorptions and repels all hostile beings‍—apart from those who hold on to past enmity.”

12.­41

Oh! As this teaching was being expounded by the Blessed One, [F.240.b] the gods, nāgas, yakṣas, rākṣasas, pretas, kumbhāṇḍas, piśācas, humans, and nonhumans who had sincere faith in the Blessed One were overjoyed and became ecstatic, and they developed utmost faith in him.

12.­42

At that same time, through the miraculous powers of the Blessed One, the evil Māra himself heard in his abode this teaching that accomplishes absorption. When he heard it, intense appreciation, faith, and respect for the Blessed One arose in him. With tears in his eyes, he said to his retinues, “Listen to my words! The great nāgas and gods on that sacred and splendorous mountain site, which is filled with worms, have asked the wise sage, the sublime Victor who is endowed with supreme acceptance, qualities, and expression, for forgiveness. I will also go there and ask that peerless spiritual practitioner for forgiveness. I will go for refuge in him. Come with me and take refuge in that forgiving victor who possesses such great and incomparable love. Come and listen to his Dharma, which cannot be illustrated! Sever the web of your afflictions and enter the city of purity and fearlessness!”

12.­43

The evil Māra and the eight hundred million members of his retinue then prostrated to the feet of the Blessed One and said:

12.­44
“Sublime human, great pacifier,
Please forgive us pernicious beings through your mighty tolerance!
We know your qualities;
Please forgive us for all the wrong actions we have committed!
12.­45
“We pay homage to all the victors of the three times,
And we go for refuge in the Dharma and the Saṅgha.
Master, please accept this confession of our faults! [F.241.a]
We will never cause you trouble again!”
12.­46

The Blessed One replied to the evil Māra:

12.­47
“I am devoid of anger and all the other afflictions,
And I am always impartial toward all beings.
Māra, I rejoice in your attitude.
The Victor is tolerant; he always forgives!”
12.­48

Filled with intense joy and faith, the evil Māra prostrated to the feet of the Blessed One and circumambulated him three times. He then sat down, gazing one-pointedly at the Blessed One.

12.­49

The māra named Rough Radiating Light, who was present in the retinue, now prostrated, together with all the others from Māra’s realm, to the feet of the Blessed One and asked, “Respected Blessed One, concerning the eye, is the eye the cause of forms, or are forms the cause of the eye? [. . .] Is the mind element the cause of mental phenomena, or are mental phenomena the cause of the mind element?”

12.­50

The Blessed One replied, “Noble son, the eye is not the cause of forms, nor are forms the cause of the eye. [. . .] The mind is not the cause of mental phenomena, nor are mental phenomena the cause of the mind. Yet, noble son, although the eye is empty of the eye, the eye consciousness nevertheless arises based on the eye. The cognition of forms arises through the condition of the eye, [. . .] and the mind consciousness arises through the condition of the mind. Through those conditions, the sense objects, up to mental phenomena, are cognized. When one observes the eye consciousness, it does not come from or go anywhere. As for the eye, it does not dwell anywhere outside, and it cannot be found anywhere in the three times. [F.241.b] The eye is beyond decrease, increase, convention, designation, collection, and foundation.

12.­51

“To give an analogy, the sunbeams that enter the windows of a house when the sun rises in the morning appear to be resting on its walls. Yet the walls themselves are beyond any darkness, lightness, or concepts. The walls are not the light, and the light is not conditioned by the walls. Nevertheless, the light appears on the walls.78 That light is not the sun, nor is the sun is the light. When the sun sets the light disappears, yet it does not go anywhere‍—it is groundless. Still, the light is cognized through the condition of the sun, and it appears based on the appearance of form. Similarly, the cause of the six inner sense sources is not79 the six inner sense sources. The cause of the inner sense sources is not the outer sense sources either, because they are meeting each other. Their meeting is beyond movement, collection, and foundation. Because they are meeting each other and because they are not objects, outer and inner sense sources are beyond consciousness, convention, movement, collection, and foundation. Nevertheless, consciousness brings about cognition, and since consciousness is conditioned by formation, consciousness is also caused by80 formation.

12.­52

“There are three types of formations: physical, verbal, and mental formations. What are the physical formations? Inhalation and exhalation are the physical formations. Inhalation and exhalation assume divisions:81 [F.242.a] since they are unequaled and unmistaken suchness, they do not belong to any category whatsoever, they are beyond freshness and staleness, they have the characteristic of being nonabiding, they are equal to space, and they move within space. The winds are not space, nor is space the winds. They mingle with each other, but each is not the domain of the other. Both are empty, inexpressible, and free of characteristics. They are beyond decrease and increase. They remain hither and thither, and they are the exalted limit of reality. Such are the physical formations. Therefore, the physical formations do not dwell within consciousness. They are beyond meeting, movement, and collection, and they are groundless. The same goes for consciousness. [. . .] And it is groundless.

12.­53

“What are the verbal formations? They are concepts and analysis. What are concepts? They are that which causes inhalation and exhalation. They are created in accord with the mind.82 Concepts generate thoughts. They generate thoughts in terms of the characteristic of disintegration, they generate thoughts about purity, they generate thoughts that are based on the winds, and they cause them to cease.83 The winds of concepts develop84 momentarily. The winds do not become thoughts‍—neither of these two is the domain of the other. Both are free of characteristics, [. . .] inexpressible, and nonexistent like space. What is analysis? [F.242.b] Analysis is what causes the movement of the winds of inhalation and exhalation throughout the entire body with either aspect of cold or warmth. Analysis does not cognize contact and touch. Analysis and the winds are not each other’s domains. Both are mutually free of characteristics [. . .] and inexpressible.

12.­54

“What are the mental formations? The mental formations are perception and intention. What is perception? It is the mind that understands phenomena to be a certain way. [. . .] At the time of inhalation, there is no exhalation. In this way perception becomes accustomed to formations. After they arise, the formations are exhausted. By perceiving them accordingly, the perception of formations is cultivated. This is what is meant by ‘perception.’ Perception is based on the winds, [. . .] and both are inexpressible. What is intention? Through intentions, [. . .] perception becomes accustomed to formations, one enters into faultless reality, and one transcends the level of ordinary beings. Becoming accustomed to birth and disintegration clears away formations from the mind so that the winds are no longer stirred. This is what is meant by ‘intention.’ Since the three types of feelings are abandoned, one comes to possess the support of wisdom‍—the unadulterated eye [. . .] and the unadulterated mind‍—and one becomes a noble one.

12.­55

“Noble son, in that way, the cause of the forms that are observed is not the eye, the cause of the eye is not forms, [. . .] the cause of mental phenomena is not the mind, and the cause of the mind is not mental phenomena. They are not each other’s domains. They are beyond verbal designation, movement, abiding, and collection. [F.243.a] They are inexpressible, they remain hither and thither, and they are grounded in the limit of reality.”

12.­56

Oh! As this teaching was given by the Blessed One, the māra Rough Radiating Light and twenty thousand members of the retinue of māras who had performed their duties under past victors achieved the concordant acceptance. At that time, countless gods and humans who had performed their duties under past victors also settled within the first concentration and in the other concentrations up to the fourth. Some settled within the first fruition, others in the fruitions up to the third one. Some planted the seeds of the hearers’ vehicle, some planted the seeds of the vehicle of conditions, and some gave rise to the mind set on unsurpassed and perfect awakening. Within that retinue of nāgas, six quintillion nāgas gave rise to the mind set on unsurpassed and perfect awakening that they had not previously generated. Throughout the entire buddha realm of Sahā, the great earth shook six times.

12.­57

To worship the Blessed One, the bodhisattva great beings who had come to that place from the ten directions showered various rains of precious gems, fine fabrics, and flowers through the power of their different bodhisattva absorptions. They exclaimed, “This Assembly, which has never been heard before, this teaching on absorption, is truly amazing and marvelous! This is the second turning of the Dharma wheel of Śākyamuni! Respected Blessed One, we shall also remember this dhāraṇī mantra of this very extensive discourse‍—the great instruction of The Quintessence of the Sun‍—and teach it to sentient beings in our respective buddha realms!” [F.243.b]

12.­58

The māras, gods, nāgas, yakṣas, rākṣasas, asuras, garuḍas, kinnaras, mahoragas, kumbhāṇḍas, pretas, and piśācas who had assembled there were also truly amazed. They played different types of instruments and offered the Blessed One all kinds of precious gems, fine fabrics, Dharma robes, ornaments, flowers, garlands, perfumes, and ointments.

12.­59

The nāga king Sāgara then said to the Blessed One, “Respected Blessed One, please look after us with affection! Please come to receive alms in our abode, the great ocean! There, my retinue and I will listen to this great instruction of The Quintessence of the Sun in its entirety‍—including its beginning, middle, and end‍—from the Blessed One.”

12.­60

The Blessed One replied, “Nāga lord, the Thus-Gone One will not enter the great ocean at this time.”

12.­61

Sāgara said, “Respected Blessed One, how much merit does a noble son or daughter who listens one-pointedly to this great instruction of The Quintessence of the Sun generate?”

12.­62

The Blessed One replied, “Nāga lord, imagine that someone filled this entire four-continent world will all kinds of precious gems and offered it to the thus-gone ones. If another being listens with one-pointed attention to the complete great instruction of The Quintessence of the Sun in its entirety, the amount of merit generated by the former being would not match even a hundredth, a thousandth, or a trillionth of the merit generated by the latter person. In fact, no number, fraction, analogy, [F.244.a] or illustration would come close. Nāga lord, such is the scale of the merit generated merely by hearing this Quintessence of the Sun!”

12.­63

Sāgara then said, “Respected Blessed One, since you will not come to our great ocean at this time, if I write down this great instruction of The Quintessence of the Sun, now that I have heard it, and carry it with me, how many virtuous qualities will develop in the great ocean?”

12.­64

The Blessed One replied, “Nāga lord, in all the places where this great instruction of The Quintessence of the Sun is written down in its entirety and carried, ten benefits will manifest. What are those ten? (1) The homes and lands in those places will be filled with plenty of wealth, grains, possessions, and valuables and with all kinds of precious gems. (2) Furthermore, the six hundred million bodhisattva great beings who have gathered to venerate those great stūpas will come to meet, revere, worship, and serve all the homes and lands where this great instruction of The Quintessence of the Sun is written down and worshiped. There, they will completely pacify all disputes, fights, epidemics, diseases, famines, and the two kinds of armies, as well as untimely winds, rains, and illnesses.”

12.­65

At that moment, all six hundred million bodhisattva great beings exclaimed, “Respected Blessed One, we shall do so! In all the homes and lands where this great instruction of The Quintessence of the Sun is written down and worshiped, we shall completely pacify all disputes, fights, epidemics, diseases, famines, and the two kinds of armies, [F.244.b] as well as untimely winds and rains!”

12.­66

The Blessed One then said, “Furthermore, (3) Śakra, Brahmā, the Four Great Kings, the twenty-eight yakṣa leaders and their retinues, Śrī Mahādevī, the great goddess Sarasvatī, the earth goddess Sthāvarā, and the medicine goddess Accomplished One and her retinue will continuously, day and night, look after and protect the homes and lands where this great instruction of The Quintessence of the Sun is written down.”

12.­67

At that moment, Śakra, Brahmā, [. . .] the medicine goddess Accomplished One, and their retinues exclaimed, “Respected Blessed One, we shall do so! [. . .]”

12.­68

“Furthermore,” said the Blessed One, (4) “beings who have revered many buddhas in the past, who are powerful and renowned for their great strength, and who are endowed with perfect generosity, discipline, and restraint will take birth in all those homes and lands [. . .]. (5) In those homes, sentient beings who are attached to the pleasures of the five senses will constantly exert themselves in the perfection of generosity. (6) They will delight in those who are suitable recipients of generosity. (7) Those places will be continuously pervaded by a rain of rich Dharma water. (8) The sentient beings living in those places will always exert themselves in following the paths of the ten virtuous actions. [F.245.a] (9) The sentient beings living in those places will always be loving, compassionate, and free of desires. Finally, (10) sentient beings living in all those homes and lands will leave the three lower realms behind and be born within the higher realms. Nāga lord, those ten benefits will manifest in the homes and lands where this great instruction of The Quintessence of the Sun is written down and repeatedly read in order to worship me, so there is no need to mention the benefit brought about by the persons who recite it, elucidate those Dharma teachings, and abide by the Dharma! Even if I were to describe such a mass of merit for a hundred eons, this would not be an easy task! Nāga lord, such is the depth of this great instruction of The Quintessence of the Sun. Such is the great quality and the great benefit of this great instruction of The Quintessence of the Sun!”

12.­69

When the Blessed One had said this, the bodhisattva great beings who had come from all the buddha realms of the ten directions and all the māras, gods, nāgas, yakṣas, rākṣasas, asuras, garuḍas, gandharvas, kinnaras, mahoragas, kumbhāṇḍas, pretas, piśācas, pūtanas, humans, and nonhumans rejoiced and praised the words of the Blessed One with great exhilaration, joy, and delight.

12.­70

This concludes the eleven chapters included in “The Quintessence of the Sun,” the noble Great Vehicle discourse of The Great Assembly.

12.­71

This concludes the noble very extensive sūtra “The Quintessence of the Sun.” [F.245.b]


c.

Colophon

c.­1

This was translated by the Indian preceptors Sarvajñadeva, Vidyākaraprabha, and Dharmākara and the translator Bandé Zangkyong. It was then edited and finalized by the translator-editor Bandé Kawa Paltsek.


n.

Notes

n.­1
Hoernle 1916, pp. 121–25.
n.­2
Peter Alan Roberts, trans., The King of Samādhis Sūtra, Toh 127 (84000: Translating the Words of the Buddha, 2018).
n.­3
See Mahamegha Translation Team, trans. The Great Cloud (1), Toh 232.
n.­4
Denkarma, folio 297.b; note that the title in the Denkarma is ’phags pa ’dus pa chen po’i sde nyi ma’i snying po The Denkarma is dated to c. 812 ᴄᴇ. In this catalog, The Quintessence of the Sun is included among the “Miscellaneous Mahāyāna Sūtras” (theg pa chen po’i mdo sde sna tshogs) with a length of thirteen sections (bam po). See also Herrmann-Pfandt 2008, p. 46, no. 81.
n.­5
Ed. Bhikkhu Pāsādika 1989, pp. 79–82.
n.­6
Cutler 2002, pp. 231–32 and 253.
n.­7
Lévi 1905, pp. 256–58; Lévi 1904, pp. 546–47 and 565.
n.­8
Kotyk 2017, pp. 58–64; Mak 2015, pp. 64–66.
n.­54
Based on the following section of the text, it is unclear what those fifteen dangers are.
n.­76
Translated based on Stok: nyi shu rtsa brgyad. Degé: nyi shu rtsa drug (“twenty-six”).
n.­77
Translated based on Yongle, Kangxi, and Stok: phyir ldog par byed pa. Degé reads: phyir mi ldog par byed pa (“not reverting”).
n.­78
Stok: ’on kyang de la snang ba yang med do (“Nevertheless, it is beyond light”).
n.­79
Translated based on Stok: ma yin. Degé: yin (“is”).
n.­80
Translated based on Stok: las. Degé: lags (“consciousness is also the cause of formation”).
n.­81
This translation is tentative. Tibetan: yan lag rnams len pa ste.
n.­82
Tentative translation based on Degé: sems kyis rjes su mthun par byas pa dag yin no. Stok: sems kyis rjes su ’dun par bya ba dag yin no.
n.­83
This translation is tentative. Tibetan: de la rtog pa rnams kyis rtog par byed pa nas ’jig pa’i mtshan nyid rnams kyis rtog par byed/ yongs su dag pa la rtog par byed/ rlung la rten pa’i rtog pa de dag skye bar byed/ dgag pa’i bar du ste.
n.­84
Translated based on Stok: ’phel ba. Degé: ’chel ba. Yongle and Kangxi: mchel ba. Lithang, Narthang, and Choné: mchil ba. Lhasa: ’tshal ba.

b.

Bibliography

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nyi ma’i snying po (Sūryagarbha). Toh 257, Degé Kangyur vol. 66 (mdo sde, za), folios 91.b–245.b.

nyi ma’i snying po. 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. 66, pp. 262–616.

nyi ma’i snying po. Stok Palace Kangyur vol. 63 (mdo sde, na), folios 161.b–394.b.

glang ru lung bstan pa (Gośṛṅgavyākaraṇa). Toh 357, Degé Kangyur vol. 76 (mdo sde, aH), folios 220.b–232.a. English translation in Dharmachakra Translation Committee 2021. [Full citation listed in secondary sources]

zla ba’i snying po (Candragarbha). Toh 356, Degé Kangyur vol. 76 (mdo sde, aH), folios 216.a–229.b.

snying rje pad+ma dkar po (Karuṇā­puṇḍarīka). Toh 112, Degé Kangyur vol. 50 (mdo sde, cha), folios 129.a–297.b.

ting nge ’dzin gyi rgyal po (Samādhirāja). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.b–170.b. English translation in Roberts 2018. [Full citation listed in secondary sources]

sprin chen po (Mahāmegha). Toh 232, Degé Kangyur vol. 64 (mdo sde, wa), folios 113.a–214.b. English translation in Mahamegha Translation Team 2022. [Full citation listed in secondary sources]

blo gros mi zad pas bstan pa (Akṣayamati­nirdeśa). Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b. English translation in Braarvig and Welsh 2020. [Full citation listed in secondary sources]

Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 110 (dbu ma, ki), folios 148.b–215.a. See also Bhikkhu Pāsādika 1989.

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

Chomden Rikpai Raltri (bcom ldan rig pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od. In bka’ gdams gsung ’bum phyogs bsgrigs thengs gsum pa, 1:191–266. Chengdu: si khron mi rigs dpe skrun khang, 2009. BDRC W1PD153536.

Chinese Sources

Rizang fen 日藏分. Taishō 397-14. (Translation of the Sūryagarbhasūtra by Narendrayaśas [Naliantiyeshe 那連提耶舍]).

Secondary Sources

Bhikkhu Pāsādika, ed. Nāgārjuna’s Sūtrasamuccaya: A Critical Edition of the Mdo kun las btus pa. Fontes Tibetici Havnienses 2. Copenhagen: Akademisk Forlag, 1989.

Braarvig, Jens. Akṣayamatinirdeśasūtra. Vol. 2, The Tradition of Imperishability in Buddhist Thought. Oslo: Solum Forlag, 1993.

Braarvig, Jens, and David Welsh, trans. The Teaching of Akṣayamati (Akṣayamati­nirdeśa, Toh 175). 84000: Translating the Words of the Buddha, 2020.

Cutler, Joshua W. C., ed. The Great Treatise on the Stages of the Path to Enlightenment. Vol. 3. Translated by The Lamrim Chenmo Translation Committee. Ithaca, NY: Snow Lion, 2002.

Demiéville, Paul. Choix d’études bouddhiques. Leiden: Brill, 1973.

Dharmachakra Translation Committee, trans. The Prophecy on Mount Gośṛṅga (Gośṛṅgavyākaraṇa, Toh 357). 84000: Translating the Words of the Buddha, 2021.

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

Hoernle, A. F. Rudolph. Manuscript Remains of Buddhist Literature Found in Eastern Turkestan. Oxford: Clarendon Press, 1916.

Kotyk, Jeffrey Theodore. “Buddhist Astrology and Astral Magic in the Tang Dynasty.” PhD diss., Leiden University, 2017.

Lévi, Sylvain (1904). “Notes chinoises sur l’Inde: IV. Le pays de Kharoṣṭra et l’écriture kharoṣṭrī.” Bulletin de l’Ecole française d’Extrême-Orient 4 (1904): 543–79.

‍—‍—‍—(1905). “Notes chinoises sur l’Inde: V. Quelques documents sur le bouddhisme indien dans l’Asie centrale (première partie).” Bulletin de l’Ecole française d’Extrême-Orient 5 (1905): 253–305.

Mahamegha Translation Team (2022), trans. The Great Cloud (1) (Mahāmegha, Toh 232). 84000: Translating the Words of the Buddha, 2018.

Mak, Bill M. “Indian Jyotiṣa through the Lens of Chinese Buddhist Canon.” Journal of Oriental Studies 48, no. 1 (June 2015): 1–19.

Martin, Dan. Unearthing Bon Treasures: Life and Contested Legacy of a Tibetan Scripture Revealer, with a General Bibliography of Bon. Brill’s Tibetan Studies Library 1. Leiden: Brill, 2001. 

Nakamura, Hajime. Indian Buddhism: A Survey with Biographical Notes. Intercultural Research Institute Monograph Series 9. Tokyo: KUFS Publication, 1980.

Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley: Asian Humanities Press, 1991.

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

Silk, Jonathan A. Managing Monks: Administrators and Administrative Roles in Indian Buddhist Monasticism. New York: Oxford University Press, 2008.


g.

Glossary

g.­1

Absence of Heat

  • ma dros pa
  • མ་དྲོས་པ།
  • —

A buddha realm located in the eastern direction during the time of the Buddha Śākyamuni. Also called Absence of Torment.

2 passages contain this term:

  • 3.­7
  • g.­3
g.­2

Absence of marks

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

The absence of the conceptual identification of perceptions, knowing that the true nature has no attributes, such as color or shape. One of the three gateways of liberation.

10 passages contain this term:

  • 2.­14
  • 4.­51
  • 4.­75
  • 4.­104
  • 4.­115
  • 4.­117
  • 4.­118
  • 7.­47
  • g.­62
  • g.­267

Links to further resources:

  • 36 related glossary entries
g.­3

Absence of Torment

  • yongs su gdung ba med pa
  • ཡོངས་སུ་གདུང་བ་མེད་པ།
  • —

A buddha realm located in the eastern direction during the time of the Buddha Śākyamuni. Also called Absence of Heat.

4 passages contain this term:

  • 2.­1
  • 2.­9
  • n.­38
  • g.­1
g.­5

Absorption

  • ting nge ’dzin
  • ཏིང་ངེ་འཛིན།
  • samādhi

A synonym for meditation, this refers to the state of deep meditative immersion that results from different modes of Buddhist practice.

53 passages contain this term:

  • 1.­28
  • 1.­29
  • 2.­4
  • 2.­5
  • 2.­14
  • 2.­29
  • 2.­34
  • 2.­49
  • 2.­70
  • 2.­73
  • 2.­76
  • 2.­77
  • 2.­79
  • 4.­2
  • 4.­26
  • 4.­27
  • 4.­32
  • 4.­34
  • 4.­35
  • 4.­37
  • 4.­44
  • 4.­45
  • 4.­51
  • 4.­62
  • 4.­96
  • 4.­121
  • 4.­124
  • 5.­1
  • 5.­2
  • 5.­8
  • 5.­10
  • 6.­1
  • 6.­5
  • 6.­6
  • 6.­17
  • 6.­25
  • 7.­39
  • 7.­53
  • 8.­34
  • 9.­22
  • 9.­23
  • 9.­27
  • 9.­29
  • 9.­30
  • 10.­34
  • 12.­33
  • 12.­38
  • 12.­40
  • 12.­42
  • 12.­57
  • g.­80
  • g.­242
  • g.­243

Links to further resources:

  • 76 related glossary entries
g.­7

Accomplished One

  • grub pa
  • གྲུབ་པ།
  • —

A medicine goddess.

2 passages contain this term:

  • 12.­66
  • 12.­67
g.­10

Airāvaṇa

  • sa srung gi bu
  • ས་སྲུང་གི་བུ།
  • Airāvaṇa

A nāga king.

3 passages contain this term:

  • 7.­30
  • 7.­62
  • 12.­14

Links to further resources:

  • 1 related glossary entry
g.­11

Ājñātakauṇḍinya

  • kun shes kau Di n+ya
  • ཀུན་ཤེས་ཀཽ་ཌི་ནྱ།
  • Ājñāta­kauṇḍinya

Another name for Kauṇḍinya. As he was the first to understand the Buddha Śākyamuni’s teaching on the four truths of the noble ones, he received the name Ājñātakauṇḍinya (Kauṇḍinya Who Understood).

15 passages contain this term:

  • 3.­30
  • 4.­3
  • 4.­4
  • 4.­5
  • 4.­7
  • 4.­8
  • 4.­23
  • 4.­51
  • 4.­79
  • 4.­85
  • 4.­87
  • 6.­4
  • 10.­32
  • 11.­25
  • 12.­1

Links to further resources:

  • 11 related glossary entries
g.­13

Anavatapta

  • ma dros pa
  • མ་དྲོས་པ།
  • Anavatapta

A nāga king.

3 passages contain this term:

  • 7.­30
  • 10.­15
  • 12.­17

Links to further resources:

  • 21 related glossary entries
g.­18

Asura

  • lha ma yin
  • ལྷ་མ་ཡིན།
  • —

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

40 passages contain this term:

  • 1.­1
  • 1.­28
  • 1.­33
  • 2.­7
  • 2.­12
  • 2.­15
  • 2.­28
  • 2.­32
  • 2.­36
  • 2.­64
  • 2.­79
  • 2.­84
  • 2.­90
  • 3.­8
  • 3.­50
  • 3.­52
  • 3.­58
  • 4.­48
  • 4.­50
  • 4.­105
  • 4.­107
  • 4.­108
  • 4.­118
  • 4.­119
  • 4.­122
  • 4.­123
  • 5.­1
  • 6.­12
  • 6.­18
  • 7.­39
  • 10.­11
  • 10.­12
  • 10.­24
  • 10.­25
  • 11.­1
  • 12.­36
  • 12.­37
  • 12.­40
  • 12.­58
  • 12.­69

Links to further resources:

  • 106 related glossary entries
g.­24

Bhūta

  • ’byung po
  • འབྱུང་པོ།
  • bhūta

A generic term for spirits or ghosts.

6 passages contain this term:

  • 5.­1
  • 5.­7
  • 8.­16
  • 8.­19
  • 9.­28
  • 12.­38

Links to further resources:

  • 37 related glossary entries
g.­25

Bimbisāra

  • gzugs can snying po
  • གཟུགས་ཅན་སྙིང་པོ།
  • Bimbisāra

King of Magadha who lived at the time of the Buddha Śākyamuni.

18 passages contain this term:

  • 1.­42
  • 1.­45
  • 1.­47
  • 1.­50
  • 1.­53
  • 1.­54
  • 1.­56
  • 1.­62
  • 1.­65
  • 1.­69
  • 1.­74
  • 2.­1
  • 2.­22
  • 2.­51
  • 2.­72
  • 3.­1
  • 6.­1
  • 6.­3

Links to further resources:

  • 17 related glossary entries
g.­29

Body-Piercing Needle

  • lus ’bigs pa’i khab
  • ལུས་འབིགས་པའི་ཁབ།
  • —

A nāga king.

7 passages contain this term:

  • 7.­30
  • 8.­33
  • 10.­19
  • 10.­21
  • 10.­28
  • 12.­8
  • 12.­9
g.­32

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).

21 passages contain this term:

  • 1.­1
  • 1.­30
  • 2.­12
  • 2.­28
  • 2.­31
  • 4.­33
  • 4.­118
  • 6.­18
  • 7.­95
  • 7.­96
  • 7.­99
  • 9.­27
  • 10.­4
  • 10.­24
  • 10.­25
  • 10.­27
  • 10.­31
  • 10.­33
  • 12.­66
  • 12.­67
  • g.­167

Links to further resources:

  • 125 related glossary entries
g.­34

Breast of the Earth

  • sa’i nu ma
  • སའི་ནུ་མ།
  • —

A location in Khaṣa.

3 passages contain this term:

  • 12.­26
  • 12.­31
  • 12.­32
g.­35

Bright Colors

  • bkra ba
  • བཀྲ་བ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­5
g.­37

Buddha realm

  • sangs rgyas kyi zhing
  • སངས་རྒྱས་ཀྱི་ཞིང་།
  • buddhakṣetra

Roughly a synonym for “universe,” although Buddhist cosmology contains many universes of different types and dimensions. “Buddha realm” indicates, in regard to any type of universe, that it is the field of influence of a particular buddha.

114 passages contain this term:

  • s.­1
  • i.­1
  • 1.­1
  • 1.­2
  • 1.­16
  • 1.­27
  • 1.­28
  • 1.­30
  • 1.­31
  • 1.­32
  • 1.­33
  • 1.­35
  • 1.­38
  • 1.­49
  • 1.­70
  • 1.­73
  • 2.­1
  • 2.­2
  • 2.­3
  • 2.­4
  • 2.­5
  • 2.­9
  • 2.­10
  • 2.­11
  • 2.­12
  • 2.­17
  • 2.­22
  • 2.­23
  • 2.­26
  • 2.­27
  • 2.­28
  • 2.­31
  • 2.­36
  • 2.­37
  • 2.­51
  • 2.­52
  • 2.­55
  • 2.­56
  • 2.­57
  • 2.­64
  • 2.­65
  • 2.­66
  • 2.­69
  • 2.­72
  • 2.­73
  • 2.­74
  • 2.­75
  • 2.­76
  • 2.­77
  • 2.­87
  • 2.­90
  • 2.­91
  • 2.­94
  • 2.­95
  • 2.­97
  • 3.­7
  • 3.­8
  • 3.­10
  • 3.­22
  • 3.­25
  • 3.­37
  • 3.­40
  • 3.­52
  • 3.­54
  • 4.­1
  • 4.­3
  • 4.­13
  • 4.­15
  • 4.­77
  • 4.­112
  • 4.­121
  • 4.­123
  • 5.­12
  • 6.­1
  • 6.­6
  • 6.­12
  • 6.­13
  • 6.­18
  • 6.­25
  • 7.­38
  • 7.­39
  • 7.­57
  • 8.­32
  • 9.­21
  • 9.­22
  • 9.­23
  • 10.­23
  • 10.­24
  • 10.­25
  • 10.­26
  • 10.­32
  • 10.­34
  • 12.­27
  • 12.­31
  • 12.­36
  • 12.­56
  • 12.­57
  • 12.­69
  • n.­35
  • n.­38
  • n.­43
  • g.­1
  • g.­3
  • g.­12
  • g.­22
  • g.­66
  • g.­93
  • g.­106
  • g.­174
  • g.­175
  • g.­184
  • g.­211
  • g.­286
  • g.­297

Links to further resources:

  • 25 related glossary entries
g.­38

Campaka Color

  • tsam pa ka’i mdog
  • ཙམ་པ་ཀའི་མདོག
  • —

A buddha residing in the eastern direction at the time of the Buddha Śākyamuni.

16 passages contain this term:

  • 2.­1
  • 2.­2
  • 2.­9
  • 2.­11
  • 2.­12
  • 2.­14
  • 2.­20
  • 2.­21
  • 2.­22
  • 3.­7
  • 3.­8
  • 3.­10
  • 3.­11
  • 3.­14
  • 4.­33
  • 4.­47
g.­39

Cave of the Elders

  • gnas brtan gyi phug
  • གནས་བརྟན་གྱི་ཕུག
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­15
g.­40

Celestial Tree

  • nam mkha’i shing
  • ནམ་མཁའི་ཤིང་།
  • —

Name of a mercenary demon.

6 passages contain this term:

  • 7.­1
  • 7.­8
  • 7.­12
  • 7.­16
  • 7.­22
  • 7.­24
g.­41

China

  • rgya yul
  • རྒྱ་ཡུལ།
  • —

4 passages contain this term:

  • i.­2
  • i.­3
  • i.­5
  • 12.­25

Links to further resources:

  • 2 related glossary entries
g.­45

Complete Support

  • kun rten
  • ཀུན་རྟེན།
  • —

A holy site blessed by the presence of sages.

3 passages contain this term:

  • 7.­29
  • 12.­2
  • 12.­3
g.­46

Completely Stable

  • shin tu brtan pa
  • ཤིན་ཏུ་བརྟན་པ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­16
g.­47

Concentration

  • bsam gtan
  • བསམ་གཏན།
  • dhyāna

The fifth of the six perfections. Generally one of the synonyms for meditation, referring to a state of mental stability. The specific four concentrations are four successively subtler states of meditation that are said to lead to rebirth into the corresponding four levels of the form realm.

44 passages contain this term:

  • 1.­30
  • 1.­33
  • 1.­35
  • 2.­3
  • 2.­4
  • 2.­5
  • 2.­10
  • 2.­15
  • 2.­34
  • 2.­64
  • 2.­75
  • 2.­76
  • 2.­79
  • 3.­3
  • 3.­10
  • 3.­25
  • 3.­40
  • 3.­54
  • 4.­13
  • 4.­70
  • 4.­76
  • 4.­82
  • 4.­84
  • 4.­95
  • 4.­96
  • 4.­97
  • 4.­121
  • 6.­1
  • 6.­6
  • 7.­17
  • 8.­11
  • 8.­20
  • 9.­22
  • 10.­18
  • 11.­49
  • 12.­32
  • 12.­37
  • 12.­56
  • g.­55
  • g.­56
  • g.­65
  • g.­81
  • g.­237
  • g.­244

Links to further resources:

  • 49 related glossary entries
g.­48

Dangler

  • ’phyang ba
  • འཕྱང་བ།
  • —

A nāga king.

1 passage contains this term:

  • 12.­24

Links to further resources:

  • 2 related glossary entries
g.­49

Dharmākara

  • d+harmA ka ra
  • དྷརྨཱ་ཀ་ར།
  • Dharmākara

Butön includes the Kashmiri abbot Dharmākara in his list of ninety-three paṇḍitas invited to Tibet to assist in the translation of the Buddhist scriptures. Tāranātha dates Dharmākara to the rule of *Vanapāla, son of Dharmapāla. With Paltsek, he translated two of Kalyāṇamitra’s works on Vinaya, the Vinaya­praśnakārikā (’dul ba dri ba’i tshig le’ur byas pa, Toh 4134) and the Vinaya­praśnaṭīkā (’dul ba dri ba rgya cher ’grel pa, Toh 4135).

2 passages contain this term:

  • i.­2
  • c.­1

Links to further resources:

  • 3 related glossary entries
g.­51

Dust Mountain

  • rdul gyi ri
  • རྡུལ་གྱི་རི།
  • —

A mountain in Godānīya.

1 passage contains this term:

  • 12.­5
g.­53

Eight unfree states

  • mi khom pa brgyad
  • མི་ཁོམ་པ་བརྒྱད།
  • aṣṭākṣaṇa

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

1 passage contains this term:

  • 12.­37

Links to further resources:

  • 15 related glossary entries
g.­57

Elapatra

  • e la’i ’dab ma
  • ཨེ་ལའི་འདབ་མ།
  • Elapatra

A nāga king.

2 passages contain this term:

  • 7.­30
  • 12.­22

Links to further resources:

  • 5 related glossary entries
g.­59

Element

  • khams
  • ཁམས།
  • dhātu

One way of describing experience and the world in terms of eighteen elements (eye and form, ear and sound, nose and smell, tongue and taste, body and physical objects, and mind and mental phenomena, to which the six consciousnesses are added). Also refers here to the “four great elements.”

15 passages contain this term:

  • 1.­23
  • 2.­6
  • 2.­78
  • 2.­79
  • 2.­84
  • 3.­52
  • 4.­47
  • 4.­104
  • 4.­114
  • 4.­119
  • 5.­1
  • 7.­50
  • 8.­32
  • 11.­25
  • 12.­49

Links to further resources:

  • 56 related glossary entries
g.­61

Emergence of Sages

  • drang srong ’byung ba
  • དྲང་སྲོང་འབྱུང་བ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­7
g.­64

Endowed with Jewel Garlands

  • rin po che’i phreng ba can
  • རིན་པོ་ཆེའི་ཕྲེང་བ་ཅན།
  • —

A nāga king.

2 passages contain this term:

  • 7.­30
  • 12.­5
g.­65

Equipoise

  • mnyam par bzhag pa
  • mnyam par gzhag pa
  • མཉམ་པར་བཞག་པ།
  • མཉམ་པར་གཞག་པ།
  • samāhita
  • samāpatti

A state of mental equipoise derived from deep concentration.

7 passages contain this term:

  • 1.­30
  • 1.­59
  • 4.­2
  • 4.­69
  • 4.­71
  • 4.­104
  • 6.­25

Links to further resources:

  • 11 related glossary entries
g.­67

Essence of Blooming Flowers

  • me tog rab tu rgyas pa’i snying po
  • མེ་ཏོག་རབ་ཏུ་རྒྱས་པའི་སྙིང་པོ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­14
g.­68

Essence of Illumination

  • ’od zer byed pa’i snying po
  • འོད་ཟེར་བྱེད་པའི་སྙིང་པོ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­24
g.­70

Famous

  • ming can
  • མིང་ཅན།
  • —

A yakṣa leader.

1 passage contains this term:

  • 12.­33
g.­73

Fetching Water

  • chu len
  • ཆུ་ལེན།
  • —

A land in the northern region of the Indian subcontinent.

1 passage contains this term:

  • 12.­24
g.­76

Five higher perceptions

  • mngon par shes pa lnga
  • མངོན་པར་ཤེས་པ་ལྔ།
  • pañcābhijñā

Divine sight, divine hearing, the ability to know past and future lives, the ability to know the minds of others, and the ability to produce miracles.

6 passages contain this term:

  • 2.­15
  • 7.­68
  • 7.­69
  • 12.­27
  • 12.­31
  • g.­129

Links to further resources:

  • 30 related glossary entries
g.­77

Formation

  • ’du byed
  • འདུ་བྱེད།
  • saṃskāra

One of the five aggregates, they are formative forces concomitant with the production of karmic seeds causing future saṃsāric existence.

15 passages contain this term:

  • 4.­34
  • 4.­61
  • 4.­68
  • 4.­89
  • 4.­99
  • 4.­100
  • 4.­104
  • 6.­23
  • 8.­32
  • 12.­51
  • 12.­52
  • 12.­53
  • 12.­54
  • n.­80
  • g.­9

Links to further resources:

  • 40 related glossary entries
g.­80

Four bases of miraculous displays

  • rdzu ’phrul gyi rkang pa bzhi
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི།
  • caturṛddhipāda

Four types of absorption related to intention, diligence, attention, and analysis as they manifest on the greater path of accumulation.

2 passages contain this term:

  • 12.­38
  • 12.­40

Links to further resources:

  • 19 related glossary entries
g.­84

Four Great Kings

  • rgyal po chen po bzhi
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
  • caturmahārāja

Four deities on the base of Mount Sumeru, each the guardian of his direction: Vaiśravaṇa in the north, Dhṛtarāṣṭra in the east, Virūpākṣa in the west, and Virūḍhaka in the south.

6 passages contain this term:

  • 6.­18
  • 7.­65
  • 9.­27
  • 10.­10
  • 12.­66
  • g.­156

Links to further resources:

  • 44 related glossary entries
g.­89

Fragrance of the Golden Lamp

  • gser sgron dri zhim
  • གསེར་སྒྲོན་དྲི་ཞིམ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­17
g.­90

Free of Darkness

  • mun bral
  • མུན་བྲལ།
  • —

Name of a daughter of Māra.

3 passages contain this term:

  • 9.­3
  • 9.­8
  • 9.­30
g.­92

Gajaśīrṣa

  • ba lang mgo
  • བ་ལང་མགོ
  • Gajaśīrṣa

A nāga king.

2 passages contain this term:

  • 7.­30
  • 12.­10
g.­94

Gandhāra

  • sa ’dzin
  • ས་འཛིན།
  • Gandhāra

An ancient kingdom once located in northwestern India in what is now Pakistan and eastern Afghanistan. It lasted from around the sixth century ʙᴄᴇ to the eleventh century ᴄᴇ and attained its height in the first to fifth centuries under the Buddhist Kushan kings.

1 passage contains this term:

  • 12.­22

Links to further resources:

  • 3 related glossary entries
g.­95

Gandharva

  • dri za
  • དྲི་ཟ།
  • gandharva

A class of semidivine beings sometimes referred to as “heavenly musicians.”

4 passages contain this term:

  • 1.­1
  • 6.­12
  • 10.­24
  • 12.­69

Links to further resources:

  • 114 related glossary entries
g.­96

Ganges

  • gang gA
  • གང་གཱ།
  • Gaṅgā

The sacred river of North India.

27 passages contain this term:

  • 1.­31
  • 1.­33
  • 1.­35
  • 1.­69
  • 2.­1
  • 2.­2
  • 2.­9
  • 2.­29
  • 2.­30
  • 2.­35
  • 2.­52
  • 2.­55
  • 2.­63
  • 2.­73
  • 2.­74
  • 2.­87
  • 3.­7
  • 3.­37
  • 3.­41
  • 3.­45
  • 3.­52
  • 6.­6
  • 6.­12
  • 6.­13
  • 6.­17
  • 6.­25
  • 8.­32

Links to further resources:

  • 43 related glossary entries
g.­97

Garuḍa

  • nam mkha’ lding
  • ནམ་མཁའ་ལྡིང་།
  • garuḍa

A class of divine being described as an eagle-type bird with a gigantic wingspan. They were traditionally enemies of the nāgas. In the Vedas, they were thought to have brought nectar from the heavens to earth

30 passages contain this term:

  • 1.­1
  • 1.­28
  • 1.­33
  • 2.­7
  • 2.­12
  • 2.­32
  • 2.­36
  • 2.­57
  • 2.­78
  • 2.­84
  • 3.­52
  • 3.­58
  • 4.­48
  • 4.­50
  • 4.­105
  • 4.­107
  • 4.­108
  • 4.­118
  • 4.­119
  • 4.­122
  • 4.­123
  • 5.­1
  • 6.­12
  • 7.­39
  • 8.­28
  • 10.­24
  • 12.­36
  • 12.­40
  • 12.­58
  • 12.­69

Links to further resources:

  • 79 related glossary entries
g.­100

Given by a Householder

  • khyim bdag gis byin
  • ཁྱིམ་བདག་གིས་བྱིན།
  • —

A nāga king.

4 passages contain this term:

  • 7.­30
  • 12.­26
  • 12.­31
  • 12.­34
g.­101

Given by the Mountain

  • ri bos byin
  • རི་བོས་བྱིན།
  • —

A nāga king.

2 passages contain this term:

  • 7.­30
  • 12.­18
g.­107

Godānīya

  • ba lang spyod
  • བ་ལང་སྤྱོད།
  • Godānīya

One of the four continents of the human world according to traditional Indian cosmology, it is situated to the west of Mount Sumeru.

4 passages contain this term:

  • 7.­30
  • 12.­5
  • 12.­10
  • g.­51

Links to further resources:

  • 13 related glossary entries
g.­108

Gomasālagandha

  • go ma sA la gan d+ha
  • གོ་མ་སཱ་ལ་གན་དྷ།
  • Gomasālagandha

A sacred stūpa in Khaṣa, said to have been blessed by several past buddhas.

7 passages contain this term:

  • i.­5
  • 12.­26
  • 12.­30
  • 12.­31
  • 12.­32
  • 12.­33
  • 12.­34
g.­109

Gomatī

  • go ma ti
  • གོ་མ་ཏི།
  • —

A river in the land of Khaṣa.

2 passages contain this term:

  • 12.­26
  • 12.­31
g.­113

Guhā

  • phug
  • ཕུག
  • —

A region of unknown location.

1 passage contains this term:

  • 12.­21
g.­119

Heaven of the Thirty-Three

  • sum cu rtsa gsum pa
  • སུམ་ཅུ་རྩ་གསུམ་པ།
  • Trāyastriṃśa

The second-lowest heaven of the desire realm located above Mount Meru and reigned over by Indra, otherwise known as Śakra, and thirty-two other gods.

2 passages contain this term:

  • 12.­14
  • g.­225

Links to further resources:

  • 71 related glossary entries
g.­131

Hullura

  • hu lu ru la
  • ཧུ་ལུ་རུ་ལ།
  • Hullura

A nāga king.

1 passage contains this term:

  • 12.­23

Links to further resources:

  • 1 related glossary entry
g.­135

Jackal

  • sbyang
  • སྦྱང་།
  • —

A nāga king.

2 passages contain this term:

  • 12.­15
  • 12.­19
g.­137

Jambudvīpa

  • ’dzam bu’i gling
  • འཛམ་བུའི་གླིང་།
  • Jambudvīpa

The name of the southern continent in Buddhist cosmology, which can mean the known world of humans or more specifically the Indian subcontinent. A gigantic, miraculous rose-apple (jambu) tree at the source of the great Indian rivers is said to give the continent its name.

6 passages contain this term:

  • 7.­30
  • 7.­40
  • 9.­13
  • 12.­2
  • 12.­15
  • g.­191

Links to further resources:

  • 79 related glossary entries
g.­138

Jyotīrasa

  • skar ma la dga’ ba
  • སྐར་མ་ལ་དགའ་བ།
  • Jyotīrasa

Name of a sage.

18 passages contain this term:

  • 7.­67
  • 7.­68
  • 7.­69
  • 7.­70
  • 7.­71
  • 7.­72
  • 7.­73
  • 7.­84
  • 7.­105
  • 8.­6
  • 8.­31
  • 8.­32
  • 8.­33
  • 8.­34
  • 8.­35
  • 9.­12
  • 9.­21
  • 10.­1

Links to further resources:

  • 3 related glossary entries
g.­139

Kalandakanivāpa

  • ka lan da ka gnas
  • ཀ་ལན་ད་ཀ་གནས།
  • Kalandakanivāpa

Literally, the “Squirrel Feeding Ground.” A location within the Veṇuvana where the Buddha Śākyamuni stayed. The place received its name from the many squirrels living there, being fed by humans. It should be noted that Tibetan translations misunderstand the Sanskrit term kalandaka to be a kind of bird (Tib. bya).

3 passages contain this term:

  • s.­1
  • i.­1
  • 1.­1

Links to further resources:

  • 19 related glossary entries
g.­140

Kanakamuni

  • gser thub
  • གསེར་ཐུབ།
  • Kanakamuni

One of the six buddhas who preceded Śākyamuni in this Fortunate Eon.

4 passages contain this term:

  • 11.­61
  • 12.­3
  • 12.­9
  • g.­232

Links to further resources:

  • 21 related glossary entries
g.­141

Kapilavastu

  • ser skya’i gnas
  • སེར་སྐྱའི་གནས།
  • Kapilavastu

The capital city of the Śākya kingdom, which is where the Bodhisattva (i.e., Siddhārtha Gautama before his awakening) grew up.

1 passage contains this term:

  • 12.­17

Links to further resources:

  • 18 related glossary entries
g.­143

Kashmir

  • kha che’i yul
  • ཁ་ཆེའི་ཡུལ།
  • Kaśmīra

The northernmost geographical region of the Indian subcontinent.

2 passages contain this term:

  • 12.­23
  • n.­18

Links to further resources:

  • 3 related glossary entries
g.­144

Kāśyapa

  • ’od srung
  • འོད་སྲུང་།
  • Kāśyapa

One of the six buddhas who preceded Śākyamuni in this Fortunate Eon. Also the name of one of the Buddha Śākyamuni’s principal pupils.

8 passages contain this term:

  • 7.­48
  • 11.­61
  • 11.­72
  • 12.­3
  • 12.­9
  • 12.­32
  • 12.­33
  • g.­232

Links to further resources:

  • 28 related glossary entries
g.­148

Kawa Paltsek

  • dpal brtsegs
  • དཔལ་བརྩེགས།
  • —

Definition from the 84000 Glossary of Terms:

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

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

2 passages contain this term:

  • i.­2
  • c.­1

Links to further resources:

  • 18 related glossary entries
g.­149

Khaṣa

  • kha sha
  • ཁ་ཤ།
  • Khaṣa

An alternative name for the ancient kingdom of Khotan which was located on the southern branch of the Silk Road that passed through the Tarim Basin. The kingdom, which was an important oasis and center for trade, existed during the first millennium ᴄᴇ.

8 passages contain this term:

  • i.­5
  • 12.­26
  • 12.­32
  • g.­34
  • g.­108
  • g.­109
  • g.­181
  • g.­219
g.­151

Kinnara

  • mi ’am ci
  • མི་འམ་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 identity.

29 passages contain this term:

  • 1.­1
  • 1.­28
  • 1.­33
  • 2.­7
  • 2.­12
  • 2.­32
  • 2.­36
  • 2.­78
  • 2.­84
  • 3.­52
  • 4.­48
  • 4.­50
  • 4.­105
  • 4.­107
  • 4.­108
  • 4.­118
  • 4.­119
  • 4.­122
  • 4.­123
  • 5.­1
  • 6.­12
  • 7.­39
  • 7.­73
  • 10.­24
  • 11.­1
  • 12.­36
  • 12.­40
  • 12.­58
  • 12.­69

Links to further resources:

  • 79 related glossary entries
g.­152

Kosala

  • ko sa la
  • ཀོ་ས་ལ།
  • Kosala
  • Kośala

An ancient kingdom in North India.

1 passage contains this term:

  • 12.­20

Links to further resources:

  • 16 related glossary entries
g.­153

Krakucchanda

  • ’khor ba ’jig
  • འཁོར་བ་འཇིག
  • Krakucchanda

One of the six buddhas who preceded Śākyamuni in this Fortunate Eon.

5 passages contain this term:

  • 11.­12
  • 12.­3
  • 12.­5
  • 12.­9
  • g.­232

Links to further resources:

  • 25 related glossary entries
g.­154

Kṛmi

  • srin bu
  • སྲིན་བུ།
  • Kṛmi

A nāga king.

1 passage contains this term:

  • 12.­20
g.­157

Kumbhāṇḍa

  • grul bum
  • གྲུལ་བུམ།
  • kumbhāṇḍa

A class of beings subordinate to the great king of the south, Virūḍhaka. The name is a play on the word āṇḍa, which means “egg” but is a euphemism for testicle, as they are often depicted as having testicles as big as pots (from khumba, or “pot”).

14 passages contain this term:

  • 2.­78
  • 2.­94
  • 4.­50
  • 4.­107
  • 4.­123
  • 7.­39
  • 7.­97
  • 10.­3
  • 11.­23
  • 12.­34
  • 12.­40
  • 12.­41
  • 12.­58
  • 12.­69

Links to further resources:

  • 30 related glossary entries
g.­158

Langana Mountain

  • lang ga Na’i ri
  • ལང་ག་ཎའི་རི།
  • —

A mountain in Pūrvavideha.

1 passage contains this term:

  • 12.­7
g.­160

Light of Nārāyaṇa

  • sred med kyi bu’i ’od
  • སྲེད་མེད་ཀྱི་བུའི་འོད།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­25
g.­161

Light Rays of Stacked Incense

  • spos brtsegs ’od zer
  • སྤོས་བརྩེགས་འོད་ཟེར།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­12
g.­162

Limit of reality

  • yang dag pa’i mtha’
  • ཡང་དག་པའི་མཐའ།
  • bhūtakoṭi

A synonym for ultimate reality.

10 passages contain this term:

  • 4.­22
  • 5.­14
  • 5.­15
  • 5.­17
  • 5.­18
  • 5.­19
  • 8.­32
  • 12.­52
  • 12.­55
  • n.­57

Links to further resources:

  • 46 related glossary entries
g.­165

Lotus Flowers Like Banyan Trees

  • pad ma’i shing n+ya gro d+ha lta bu
  • པད་མའི་ཤིང་ནྱ་གྲོ་དྷ་ལྟ་བུ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­11
g.­166

Magadha

  • ma ga d+hA
  • མ་ག་དྷཱ།
  • Magadha

The largest kingdom of North India during the time of the Buddha Śākyamuni.

7 passages contain this term:

  • 2.­22
  • 2.­72
  • 7.­40
  • 8.­26
  • 12.­18
  • g.­25
  • g.­213

Links to further resources:

  • 31 related glossary entries
g.­167

Mahābrahmā

  • tshangs pa chen po
  • ཚངས་པ་ཆེན་པོ།
  • mahābrahmā

Beings from the third heaven of the realm of form, meaning “great Brahmā.”

8 passages contain this term:

  • 1.­3
  • 1.­12
  • 2.­21
  • 2.­22
  • 3.­1
  • 7.­65
  • 9.­30
  • g.­104

Links to further resources:

  • 125 related glossary entries
g.­171

Mahoraga

  • lto ’phye chen po
  • ལྟོ་འཕྱེ་ཆེན་པོ།
  • mahoraga

A class of nonhuman beings shaped like enormous serpents.

26 passages contain this term:

  • 1.­1
  • 1.­2
  • 1.­28
  • 1.­33
  • 2.­7
  • 2.­32
  • 2.­78
  • 2.­84
  • 3.­52
  • 3.­58
  • 4.­48
  • 4.­50
  • 4.­105
  • 4.­107
  • 4.­108
  • 4.­118
  • 4.­119
  • 4.­122
  • 4.­123
  • 5.­1
  • 6.­12
  • 7.­39
  • 10.­24
  • 12.­36
  • 12.­58
  • 12.­69

Links to further resources:

  • 71 related glossary entries
g.­172

Maitreya

  • byams pa
  • བྱམས་པ།
  • Maitreya

The bodhisattva who embodies loving kindness; the next buddha to follow Śākyamuni.

12 passages contain this term:

  • 5.­13
  • 5.­14
  • 5.­15
  • 5.­16
  • 5.­17
  • 5.­18
  • 5.­19
  • 11.­9
  • 11.­59
  • 11.­60
  • 12.­34
  • g.­117

Links to further resources:

  • 83 related glossary entries
g.­176

Māra

  • bdud
  • བདུད།
  • māra

A class of beings related to the demon Māra. See also the “four māras.”

53 passages contain this term:

  • 1.­33
  • 1.­35
  • 2.­2
  • 2.­7
  • 2.­9
  • 2.­14
  • 2.­17
  • 2.­23
  • 2.­52
  • 2.­55
  • 2.­74
  • 2.­79
  • 2.­84
  • 2.­87
  • 2.­92
  • 2.­94
  • 3.­2
  • 3.­7
  • 3.­8
  • 3.­22
  • 3.­37
  • 3.­52
  • 4.­48
  • 4.­105
  • 4.­119
  • 7.­1
  • 7.­7
  • 7.­8
  • 7.­12
  • 7.­17
  • 7.­33
  • 7.­37
  • 7.­40
  • 7.­41
  • 7.­43
  • 7.­48
  • 7.­49
  • 7.­53
  • 7.­54
  • 8.­31
  • 8.­34
  • 9.­9
  • 9.­15
  • 9.­16
  • 10.­23
  • 10.­24
  • 12.­36
  • 12.­37
  • 12.­40
  • 12.­49
  • 12.­56
  • 12.­58
  • 12.­69

Links to further resources:

  • 115 related glossary entries
g.­177

Māra

  • bdud
  • བདུད།
  • Māra

An obstacle maker; a personification of evil.

44 passages contain this term:

  • s.­1
  • i.­1
  • 1.­64
  • 1.­67
  • 3.­17
  • 3.­33
  • 7.­1
  • 7.­3
  • 7.­8
  • 7.­10
  • 7.­14
  • 7.­20
  • 7.­24
  • 7.­27
  • 7.­28
  • 7.­32
  • 7.­35
  • 7.­37
  • 7.­48
  • 7.­54
  • 7.­61
  • 7.­63
  • 7.­64
  • 8.­23
  • 8.­29
  • 9.­1
  • 9.­3
  • 9.­6
  • 9.­12
  • 9.­13
  • 9.­14
  • 9.­20
  • 9.­30
  • 10.­15
  • 10.­25
  • 12.­42
  • 12.­43
  • 12.­46
  • 12.­47
  • 12.­48
  • 12.­49
  • g.­90
  • g.­176
  • g.­218

Links to further resources:

  • 115 related glossary entries
g.­178

Mathurā

  • bcom brlag
  • བཅོམ་བརླག
  • Mathurā

A city in the North Indian state of Uttar Pradesh. It is located approximately fifty kilometers north of Agra.

1 passage contains this term:

  • 12.­19

Links to further resources:

  • 4 related glossary entries
g.­180

Moon Protector

  • zla ba srung
  • ཟླ་བ་སྲུང་།
  • —

A nāga king.

2 passages contain this term:

  • 7.­30
  • 12.­7
g.­181

Mount Gośṛṇga

  • ri glang ru
  • རི་གླང་རུ།
  • Gośṛṇga

A mountain in Khaṣa. Gośṛṅga means “cow horn” in Sanskrit and the hill is said to have received this name due to having two pointed peaks.

3 passages contain this term:

  • 12.­26
  • 12.­31
  • 12.­33

Links to further resources:

  • 1 related glossary entry
g.­183

Mount Sumeru

  • ri rab
  • རི་རབ།
  • Sumeru

In Buddhist cosmology, the sacred mountain at the center of the world.

29 passages contain this term:

  • 3.­15
  • 6.­6
  • 7.­29
  • 7.­31
  • 7.­50
  • 10.­3
  • 10.­4
  • 10.­10
  • 10.­11
  • 10.­12
  • 10.­13
  • 10.­14
  • 10.­22
  • 10.­23
  • 10.­24
  • 10.­25
  • 10.­26
  • 10.­28
  • 10.­29
  • 10.­32
  • 10.­40
  • 11.­1
  • 11.­81
  • 12.­14
  • g.­84
  • g.­107
  • g.­182
  • g.­209
  • g.­224

Links to further resources:

  • 70 related glossary entries
g.­185

Movement

  • rgyu ba
  • རྒྱུ་བ།
  • —

A nāga king.

1 passage contains this term:

  • 12.­19
g.­186

Moving in Places

  • gnas na rgyu
  • གནས་ན་རྒྱུ།
  • —

A nāga king.

2 passages contain this term:

  • 7.­30
  • 12.­12
g.­187

Mucilinda

  • btang bzung
  • བཏང་བཟུང་།
  • Mucilinda

A nāga king.

2 passages contain this term:

  • 7.­30
  • 12.­21

Links to further resources:

  • 5 related glossary entries
g.­189

Nāga

  • klu
  • ཀླུ།
  • nāga

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

248 passages contain this term:

  • s.­1
  • i.­1
  • 1.­1
  • 1.­28
  • 1.­33
  • 1.­35
  • 2.­3
  • 2.­4
  • 2.­6
  • 2.­7
  • 2.­9
  • 2.­12
  • 2.­15
  • 2.­24
  • 2.­26
  • 2.­28
  • 2.­29
  • 2.­32
  • 2.­53
  • 2.­55
  • 2.­57
  • 2.­58
  • 2.­59
  • 2.­70
  • 2.­75
  • 2.­78
  • 2.­79
  • 2.­81
  • 2.­87
  • 2.­95
  • 3.­2
  • 3.­7
  • 3.­8
  • 3.­22
  • 3.­37
  • 3.­52
  • 4.­48
  • 4.­50
  • 4.­107
  • 4.­108
  • 4.­118
  • 4.­122
  • 4.­123
  • 5.­1
  • 5.­5
  • 6.­5
  • 6.­12
  • 6.­18
  • 7.­17
  • 7.­18
  • 7.­19
  • 7.­21
  • 7.­23
  • 7.­27
  • 7.­28
  • 7.­29
  • 7.­30
  • 7.­31
  • 7.­32
  • 7.­34
  • 7.­36
  • 7.­38
  • 7.­39
  • 7.­55
  • 7.­58
  • 7.­61
  • 7.­62
  • 7.­65
  • 7.­68
  • 7.­69
  • 7.­70
  • 7.­71
  • 7.­72
  • 7.­73
  • 7.­76
  • 7.­78
  • 7.­85
  • 7.­97
  • 7.­105
  • 8.­3
  • 8.­4
  • 8.­5
  • 8.­6
  • 8.­16
  • 8.­19
  • 8.­30
  • 8.­31
  • 8.­33
  • 8.­34
  • 9.­1
  • 9.­2
  • 9.­12
  • 9.­13
  • 9.­18
  • 10.­1
  • 10.­2
  • 10.­13
  • 10.­16
  • 10.­17
  • 10.­19
  • 10.­20
  • 10.­21
  • 10.­23
  • 10.­24
  • 10.­28
  • 10.­29
  • 10.­30
  • 10.­35
  • 10.­36
  • 10.­37
  • 10.­38
  • 10.­39
  • 11.­1
  • 11.­2
  • 11.­3
  • 11.­4
  • 11.­5
  • 11.­6
  • 11.­7
  • 11.­8
  • 11.­9
  • 11.­10
  • 11.­16
  • 11.­18
  • 11.­23
  • 11.­26
  • 11.­27
  • 11.­34
  • 11.­35
  • 11.­38
  • 11.­47
  • 11.­50
  • 11.­52
  • 11.­55
  • 11.­57
  • 11.­61
  • 11.­62
  • 11.­63
  • 11.­64
  • 11.­67
  • 11.­68
  • 11.­69
  • 11.­70
  • 11.­71
  • 11.­72
  • 11.­75
  • 11.­76
  • 11.­89
  • 11.­91
  • 12.­1
  • 12.­3
  • 12.­4
  • 12.­5
  • 12.­6
  • 12.­7
  • 12.­8
  • 12.­9
  • 12.­10
  • 12.­11
  • 12.­12
  • 12.­13
  • 12.­14
  • 12.­15
  • 12.­16
  • 12.­17
  • 12.­18
  • 12.­19
  • 12.­20
  • 12.­21
  • 12.­22
  • 12.­23
  • 12.­24
  • 12.­25
  • 12.­26
  • 12.­28
  • 12.­31
  • 12.­32
  • 12.­34
  • 12.­35
  • 12.­36
  • 12.­37
  • 12.­40
  • 12.­41
  • 12.­42
  • 12.­56
  • 12.­58
  • 12.­59
  • 12.­60
  • 12.­62
  • 12.­64
  • 12.­68
  • 12.­69
  • g.­6
  • g.­10
  • g.­13
  • g.­14
  • g.­20
  • g.­21
  • g.­27
  • g.­28
  • g.­29
  • g.­30
  • g.­36
  • g.­44
  • g.­48
  • g.­57
  • g.­58
  • g.­60
  • g.­63
  • g.­64
  • g.­71
  • g.­92
  • g.­97
  • g.­100
  • g.­101
  • g.­102
  • g.­103
  • g.­111
  • g.­112
  • g.­114
  • g.­128
  • g.­131
  • g.­133
  • g.­135
  • g.­142
  • g.­154
  • g.­163
  • g.­164
  • g.­180
  • g.­185
  • g.­186
  • g.­187
  • g.­190
  • g.­196
  • g.­202
  • g.­216
  • g.­222
  • g.­228
  • g.­252
  • g.­253
  • g.­259
  • g.­260
  • g.­263
  • g.­275
  • g.­280
  • g.­289
  • g.­291
  • g.­301

Links to further resources:

  • 91 related glossary entries
g.­191

Nandivardhana

  • dga’ ’phel
  • དགའ་འཕེལ།
  • Nandivardhana

A location in Jambudvīpa.

1 passage contains this term:

  • 12.­15

Links to further resources:

  • 1 related glossary entry
g.­192

Nārāyaṇa

  • sred med kyi bu
  • སྲེད་མེད་ཀྱི་བུ།
  • Nārāyaṇa

An alternate name for Viṣṇu (khyab ’jug).

6 passages contain this term:

  • 2.­28
  • 2.­71
  • 2.­72
  • 3.­1
  • 6.­18
  • 9.­27

Links to further resources:

  • 31 related glossary entries
g.­199

Paths of the ten virtuous actions

  • dge ba bcu’i las kyi lam
  • དགེ་བ་བཅུའི་ལས་ཀྱི་ལམ།
  • daśakuśala­karmapatha

Not engaging in the paths of the ten nonvirtuous actions: killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, gossip, covetousness, ill will, and wrong views.

5 passages contain this term:

  • 2.­65
  • 2.­66
  • 2.­78
  • 9.­22
  • 12.­68

Links to further resources:

  • 8 related glossary entries
g.­200

Perfection

  • pha rol tu phyin pa
  • pha rol phyin
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
  • ཕ་རོལ་ཕྱིན།
  • pāramitā

See “six perfections.”

10 passages contain this term:

  • 2.­30
  • 2.­31
  • 2.­32
  • 2.­33
  • 2.­34
  • 2.­36
  • 2.­64
  • 6.­2
  • 11.­2
  • 12.­68

Links to further resources:

  • 33 related glossary entries
g.­201

Piśāca

  • sha za
  • ཤ་ཟ།
  • piśāca

A class of nonhumans said to dwell in impure and perilous places, where they feed on impure things, including flesh.

12 passages contain this term:

  • 2.­78
  • 3.­58
  • 4.­50
  • 4.­107
  • 4.­122
  • 4.­123
  • 5.­1
  • 7.­39
  • 11.­23
  • 12.­41
  • 12.­58
  • 12.­69

Links to further resources:

  • 30 related glossary entries
g.­203

Preta

  • yi dgas
  • ཡི་དགས།
  • preta

A class of sentient beings constantly suffering from hunger and thirst. They also represent one of the six realms of rebirth.

33 passages contain this term:

  • 1.­38
  • 1.­49
  • 2.­12
  • 2.­78
  • 3.­58
  • 4.­17
  • 4.­50
  • 4.­89
  • 4.­92
  • 4.­107
  • 4.­122
  • 4.­123
  • 5.­1
  • 7.­39
  • 8.­13
  • 11.­2
  • 11.­3
  • 11.­4
  • 11.­6
  • 11.­7
  • 11.­23
  • 11.­46
  • 11.­48
  • 11.­50
  • 11.­52
  • 11.­55
  • 11.­61
  • 12.­41
  • 12.­58
  • 12.­69
  • g.­53
  • g.­269
  • g.­303

Links to further resources:

  • 50 related glossary entries
g.­206

Provisions for the Path of Seeing

  • mthong ba’i lam rgyags
  • མཐོང་བའི་ལམ་རྒྱགས།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­22
g.­208

Pure Victor

  • rgyal ba dag pa
  • རྒྱལ་བ་དག་པ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­20
g.­209

Pūrvavideha

  • lus ’phags po
  • ལུས་འཕགས་པོ།
  • Pūrvavideha

One of the four continents of the human world according to traditional Indian cosmology, it is situated to the east of Mount Sumeru.

4 passages contain this term:

  • 7.­30
  • 12.­7
  • 12.­11
  • g.­158

Links to further resources:

  • 12 related glossary entries
g.­210

Pūtana

  • srul po
  • སྲུལ་པོ།
  • pūtana

A class of disease-causing spirits associated with cemeteries and dead bodies.

8 passages contain this term:

  • 2.­78
  • 2.­94
  • 3.­58
  • 4.­123
  • 4.­124
  • 5.­1
  • 7.­39
  • 12.­69

Links to further resources:

  • 11 related glossary entries
g.­211

Quintessence of the Sun’s Energy

  • nyi ma’i shugs kyi snying po
  • ཉི་མའི་ཤུགས་ཀྱི་སྙིང་པོ།
  • —

A bodhisattva residing in a buddha realm in the eastern direction at the time of the Buddha Śākyamuni.

14 passages contain this term:

  • 2.­1
  • 2.­2
  • 2.­10
  • 2.­11
  • 2.­14
  • 2.­18
  • 2.­20
  • 2.­22
  • 3.­1
  • 3.­11
  • 3.­12
  • 4.­33
  • 4.­47
  • 4.­51
g.­212

Radiating Diamond Light

  • nor bu’i snying po’i ’od ’phro ba
  • ནོར་བུའི་སྙིང་པོའི་འོད་འཕྲོ་བ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­13
g.­213

Rājagṛha

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

The capital of the ancient kingdom of Magadha.

4 passages contain this term:

  • s.­1
  • i.­1
  • 1.­1
  • g.­293

Links to further resources:

  • 79 related glossary entries
g.­214

Rākṣasa

  • srin po
  • སྲིན་པོ།
  • rākṣasa

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured.

10 passages contain this term:

  • 1.­1
  • 1.­28
  • 2.­78
  • 4.­50
  • 4.­107
  • 12.­40
  • 12.­41
  • 12.­58
  • 12.­69
  • g.­215

Links to further resources:

  • 47 related glossary entries
g.­218

Rough Radiating Light

  • ’od ’phro rtsub
  • འོད་འཕྲོ་རྩུབ།
  • —

A son of Māra.

2 passages contain this term:

  • 12.­49
  • 12.­56
g.­219

Rough Stone

  • rdo rtsub
  • རྡོ་རྩུབ།
  • —

Name of a location in Khaṣa.

1 passage contains this term:

  • 12.­32
g.­221

Saffron Summit

  • gur kum gyi rtse mo
  • གུར་ཀུམ་གྱི་རྩེ་མོ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­23
g.­222

Sāgara

  • rgya mtsho
  • རྒྱ་མཚོ།
  • Sāgara

A nāga king.

14 passages contain this term:

  • 7.­30
  • 7.­65
  • 8.­1
  • 8.­33
  • 10.­17
  • 10.­28
  • 10.­35
  • 11.­1
  • 11.­4
  • 11.­9
  • 12.­13
  • 12.­59
  • 12.­61
  • 12.­63

Links to further resources:

  • 19 related glossary entries
g.­223

Sage

  • drang srong
  • དྲང་སྲོང་།
  • ṛṣi

An ancient Indian spiritual title, especially for divinely inspired individuals credited with creating the foundations for all Indian culture.

115 passages contain this term:

  • 1.­9
  • 1.­10
  • 1.­67
  • 2.­15
  • 3.­5
  • 3.­18
  • 3.­21
  • 3.­35
  • 4.­51
  • 7.­25
  • 7.­29
  • 7.­30
  • 7.­31
  • 7.­32
  • 7.­38
  • 7.­55
  • 7.­67
  • 7.­68
  • 7.­69
  • 7.­71
  • 7.­72
  • 7.­73
  • 7.­74
  • 7.­77
  • 7.­84
  • 7.­94
  • 7.­97
  • 7.­98
  • 7.­100
  • 7.­104
  • 7.­105
  • 8.­4
  • 8.­6
  • 8.­7
  • 8.­8
  • 8.­9
  • 8.­11
  • 8.­27
  • 8.­30
  • 8.­31
  • 8.­32
  • 8.­33
  • 8.­35
  • 9.­7
  • 9.­12
  • 10.­13
  • 10.­18
  • 10.­21
  • 10.­23
  • 10.­24
  • 10.­25
  • 10.­28
  • 10.­31
  • 11.­1
  • 11.­70
  • 12.­2
  • 12.­3
  • 12.­5
  • 12.­7
  • 12.­8
  • 12.­9
  • 12.­10
  • 12.­11
  • 12.­12
  • 12.­13
  • 12.­14
  • 12.­15
  • 12.­16
  • 12.­17
  • 12.­18
  • 12.­19
  • 12.­20
  • 12.­21
  • 12.­22
  • 12.­23
  • 12.­24
  • 12.­25
  • 12.­26
  • 12.­27
  • 12.­28
  • 12.­29
  • 12.­30
  • 12.­31
  • 12.­32
  • 12.­33
  • 12.­36
  • 12.­37
  • 12.­42
  • g.­23
  • g.­35
  • g.­39
  • g.­45
  • g.­46
  • g.­61
  • g.­67
  • g.­68
  • g.­89
  • g.­127
  • g.­138
  • g.­160
  • g.­161
  • g.­165
  • g.­205
  • g.­206
  • g.­208
  • g.­212
  • g.­221
  • g.­240
  • g.­248
  • g.­249
  • g.­265
  • g.­278
  • g.­281
  • g.­283
  • g.­290

Links to further resources:

  • 23 related glossary entries
g.­224

Sahā

  • mi mjed
  • མི་མཇེད།
  • Sahā

This present universe of ours, usually referring to the whole trichiliocosm but at times only to our own world with its four continents surrounding Mount Sumeru. Sahā means “endurance,” as beings here have to endure suffering.

66 passages contain this term:

  • 1.­1
  • 1.­2
  • 1.­27
  • 1.­30
  • 1.­31
  • 1.­33
  • 1.­35
  • 2.­2
  • 2.­3
  • 2.­4
  • 2.­5
  • 2.­6
  • 2.­9
  • 2.­10
  • 2.­11
  • 2.­17
  • 2.­22
  • 2.­23
  • 2.­24
  • 2.­26
  • 2.­27
  • 2.­40
  • 2.­48
  • 2.­51
  • 2.­52
  • 2.­53
  • 2.­55
  • 2.­56
  • 2.­57
  • 2.­65
  • 2.­66
  • 2.­69
  • 2.­70
  • 2.­72
  • 2.­74
  • 2.­75
  • 2.­76
  • 2.­77
  • 2.­87
  • 2.­91
  • 2.­94
  • 2.­95
  • 2.­97
  • 3.­10
  • 3.­25
  • 3.­40
  • 3.­54
  • 4.­3
  • 4.­15
  • 4.­121
  • 6.­1
  • 6.­6
  • 6.­12
  • 6.­13
  • 6.­18
  • 6.­25
  • 9.­22
  • 10.­4
  • 10.­23
  • 10.­24
  • 10.­27
  • 10.­31
  • 10.­32
  • 10.­34
  • 12.­56
  • g.­32

Links to further resources:

  • 57 related glossary entries
g.­225

Śakra

  • brgya byin
  • བརྒྱ་བྱིན།
  • Śakra

Alternate name for Indra, the lord who rules the Heaven of the Thirty-Three.

27 passages contain this term:

  • 1.­1
  • 1.­2
  • 1.­30
  • 2.­12
  • 2.­28
  • 2.­31
  • 2.­50
  • 2.­51
  • 3.­1
  • 4.­118
  • 6.­18
  • 7.­65
  • 7.­95
  • 7.­96
  • 7.­99
  • 9.­27
  • 10.­9
  • 10.­17
  • 10.­23
  • 10.­24
  • 10.­25
  • 10.­27
  • 10.­30
  • 12.­66
  • 12.­67
  • g.­119
  • g.­147

Links to further resources:

  • 107 related glossary entries
g.­227

Śākyamuni

  • shAkya thub pa
  • ཤཱཀྱ་ཐུབ་པ།
  • Śākyamuni

Definition from the 84000 Glossary of Terms:

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

89 passages contain this term:

  • s.­1
  • i.­1
  • 2.­2
  • 2.­3
  • 2.­4
  • 2.­6
  • 2.­9
  • 2.­11
  • 2.­13
  • 2.­20
  • 2.­21
  • 2.­22
  • 2.­23
  • 2.­24
  • 2.­26
  • 2.­40
  • 2.­49
  • 2.­51
  • 2.­52
  • 2.­53
  • 2.­55
  • 2.­65
  • 2.­67
  • 2.­69
  • 2.­70
  • 2.­72
  • 2.­74
  • 2.­75
  • 2.­87
  • 2.­95
  • 2.­97
  • 3.­1
  • 3.­15
  • 3.­25
  • 3.­30
  • 3.­31
  • 3.­40
  • 3.­45
  • 3.­54
  • 3.­60
  • 6.­12
  • 6.­13
  • 6.­16
  • 6.­17
  • 6.­18
  • 6.­25
  • 7.­38
  • 12.­57
  • g.­1
  • g.­3
  • g.­11
  • g.­12
  • g.­22
  • g.­25
  • g.­38
  • g.­50
  • g.­66
  • g.­93
  • g.­98
  • g.­99
  • g.­105
  • g.­106
  • g.­132
  • g.­139
  • g.­140
  • g.­144
  • g.­146
  • g.­150
  • g.­153
  • g.­166
  • g.­168
  • g.­172
  • g.­173
  • g.­174
  • g.­175
  • g.­179
  • g.­211
  • g.­220
  • g.­226
  • g.­230
  • g.­232
  • g.­235
  • g.­255
  • g.­257
  • g.­281
  • g.­284
  • g.­288
  • g.­293
  • g.­300

Links to further resources:

  • 52 related glossary entries
g.­228

Samudradatta

  • rgya mtshos byin
  • རྒྱ་མཚོས་བྱིན།
  • Samudradatta

A nāga king.

2 passages contain this term:

  • 7.­30
  • 12.­25
g.­229

Sarasvatī

  • dbyangs can
  • དབྱངས་ཅན།
  • Sarasvatī

Literally “The Melodious One.” The goddess of eloquence and learning.

1 passage contains this term:

  • 12.­66

Links to further resources:

  • 10 related glossary entries
g.­237

Six perfections

  • pha rol tu phyin pa drug
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག
  • ṣaṭpāramitā

The trainings of the bodhisattva path: generosity, discipline, patience, diligence, concentration, and insight.

10 passages contain this term:

  • 2.­3
  • 2.­78
  • 2.­84
  • 7.­48
  • 8.­32
  • 9.­22
  • 11.­2
  • 12.­36
  • g.­47
  • g.­200

Links to further resources:

  • 29 related glossary entries
g.­239

Solitary buddha

  • rang sangs rgyas
  • རང་སངས་རྒྱས།
  • pratyekabuddha

Someone who has attained liberation without relying on a teacher in their final lifetime and as a result of progress in previous lives but, unlike a buddha, does not have the accumulated merit and motivation to teach others. Like śrāvaka (“hearer”), this term is also used to denote Buddhists who do not follow the Mahāyāna.

22 passages contain this term:

  • 1.­52
  • 2.­12
  • 2.­36
  • 2.­79
  • 4.­52
  • 4.­96
  • 4.­115
  • 4.­117
  • 4.­121
  • 5.­5
  • 5.­19
  • 6.­5
  • 6.­13
  • 6.­18
  • 6.­25
  • 12.­2
  • 12.­27
  • 12.­31
  • n.­20
  • g.­42
  • g.­274
  • g.­292

Links to further resources:

  • 79 related glossary entries
g.­240

Source of Light Rays

  • ’od zer byung ba
  • འོད་ཟེར་བྱུང་བ།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­10
g.­247

Śrī Mahādevī

  • dpal lha mo chen mo
  • དཔལ་ལྷ་མོ་ཆེན་མོ།
  • Śrī Mahādevī

“Glorious Great Goddess.” This is also a widespread name in Hindu contexts; it is, for example, an epithet of Śiva’s consort, but this name could refer to a number of different figures.

2 passages contain this term:

  • 5.­10
  • 12.­66

Links to further resources:

  • 1 related glossary entry
g.­249

Stacked Incense

  • spos brtsegs
  • སྤོས་བརྩེགས།
  • —

A holy site blessed by the presence of sages.

2 passages contain this term:

  • 12.­8
  • 12.­9
g.­250

Sthāvarā

  • brtan ma
  • བརྟན་མ།
  • Sthāvarā

An earth goddess.

2 passages contain this term:

  • 5.­8
  • 12.­66

Links to further resources:

  • 2 related glossary entries
g.­254

Sublime states

  • tshangs pa’i gnas
  • ཚངས་པའི་གནས།
  • brahmavihāra

The four qualities of limitless love, compassion, joy, and equanimity.

20 passages contain this term:

  • 1.­1
  • 1.­5
  • 2.­2
  • 2.­23
  • 2.­52
  • 2.­65
  • 2.­66
  • 2.­74
  • 2.­82
  • 2.­92
  • 3.­55
  • 3.­60
  • 7.­48
  • 7.­70
  • 8.­32
  • 9.­21
  • 9.­22
  • 9.­23
  • 9.­27
  • 10.­33

Links to further resources:

  • 14 related glossary entries
g.­265

Thick Clouds

  • stug pa’i sprin
  • སྟུག་པའི་སྤྲིན།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­19
g.­269

Three lower realms

  • ngan song gsum
  • ngan ’gro gsum
  • ངན་སོང་གསུམ།
  • ངན་འགྲོ་གསུམ།
  • tryapāya
  • tridurgati

The animal, preta, and hell realms.

13 passages contain this term:

  • 1.­34
  • 2.­65
  • 2.­67
  • 2.­79
  • 4.­14
  • 4.­17
  • 4.­55
  • 11.­7
  • 11.­38
  • 11.­50
  • 11.­65
  • 11.­90
  • 12.­68

Links to further resources:

  • 7 related glossary entries
g.­271

Three realms

  • srid pa gsum
  • srid pa gsum po
  • khams gsum
  • khams gsum pa
  • སྲིད་པ་གསུམ།
  • སྲིད་པ་གསུམ་པོ།
  • ཁམས་གསུམ།
  • ཁམས་གསུམ་པ།
  • tribhava
  • tridhātu

The desire realm, form realm, and formless realm.

17 passages contain this term:

  • 1.­5
  • 1.­30
  • 2.­14
  • 3.­30
  • 4.­25
  • 4.­33
  • 4.­51
  • 4.­61
  • 4.­72
  • 4.­76
  • 4.­98
  • 8.­2
  • 8.­4
  • 8.­11
  • 8.­16
  • 8.­30
  • n.­50

Links to further resources:

  • 27 related glossary entries
g.­278

True Fragrance of Mucilinda

  • btang bzung bden pa’i dri
  • བཏང་བཟུང་བདེན་པའི་དྲི།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­21
g.­279

Universal monarch

  • ’khor los sgyur ba
  • ’khor los sgyur ba’i rgyal po
  • འཁོར་ལོས་སྒྱུར་བ།
  • འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།
  • cakravartin

A cakravartin is a king who rules over at least one continent and gains his territory by rolling his magic wheel (cakra) over the land. This is as the result of the merit he has accumulated in previous lifetimes.

9 passages contain this term:

  • 2.­28
  • 2.­96
  • 2.­97
  • 3.­1
  • 6.­18
  • 6.­25
  • 9.­27
  • 11.­5
  • g.­266

Links to further resources:

  • 58 related glossary entries
g.­282

Uttarakuru

  • byang gi sgra mi snyan
  • བྱང་གི་སྒྲ་མི་སྙན།
  • Uttarakuru

The northern continent of the human world according to traditional Indian cosmology, literally meaning “northern unpleasant sound.”

4 passages contain this term:

  • 7.­30
  • 12.­8
  • 12.­12
  • g.­296

Links to further resources:

  • 20 related glossary entries
g.­284

Vaiśālī

  • yangs pa can
  • ཡངས་པ་ཅན།
  • Vaiśālī

A great city during the Buddha Śākyamuni’s time, it was the capital of the Licchavi republic; at present it is the town of Basarh in the Indian state of Bihar. It is the site where the Buddha Śākyamuni laid down various rules of the Vinaya, gave other teachings, and, on his last visit, announced his approaching parinirvāṇa.

1 passage contains this term:

  • 12.­16

Links to further resources:

  • 23 related glossary entries
g.­289

Varuṇa

  • chu lha
  • ཆུ་ལྷ།
  • Varuṇa

A nāga king.

2 passages contain this term:

  • 12.­2
  • 12.­3

Links to further resources:

  • 3 related glossary entries
g.­290

Vast

  • rgya chen
  • རྒྱ་ཆེན།
  • —

A holy site blessed by the presence of sages.

1 passage contains this term:

  • 12.­18
g.­291

Vāsuki

  • nor rgyas kyi bu
  • ནོར་རྒྱས་ཀྱི་བུ།
  • Vāsuki

A nāga king.

1 passage contains this term:

  • 12.­16

Links to further resources:

  • 12 related glossary entries
g.­292

Vehicle of conditions

  • rkyen gyi theg pa
  • རྐྱེན་གྱི་ཐེག་པ།
  • —

Another name for the solitary buddha vehicle.

4 passages contain this term:

  • 2.­29
  • 6.­17
  • 12.­56
  • n.­20

Links to further resources:

  • 1 related glossary entry
g.­293

Veṇuvana

  • ’od ma’i tshal
  • འོད་མའི་ཚལ།
  • Veṇuvana

A forest monastery north of Rājagṛha where the Buddha Śākyamuni spent several monsoon retreats and delivered many Great Vehicle teachings.

4 passages contain this term:

  • s.­1
  • i.­1
  • 1.­1
  • g.­139

Links to further resources:

  • 22 related glossary entries
g.­294

Victor

  • rgyal ba
  • རྒྱལ་བ།
  • jina

An epithet for a buddha.

19 passages contain this term:

  • 1.­10
  • 1.­45
  • 1.­47
  • 3.­4
  • 3.­6
  • 3.­17
  • 3.­19
  • 3.­21
  • 11.­12
  • 11.­40
  • 11.­50
  • 11.­65
  • 11.­72
  • 12.­27
  • 12.­29
  • 12.­42
  • 12.­45
  • 12.­47
  • 12.­56

Links to further resources:

  • 14 related glossary entries
g.­296

Victorious Joy Mountain

  • rgyal dga’i ri
  • རྒྱལ་དགའི་རི།
  • —

A mountain in Uttarakuru.

1 passage contains this term:

  • 12.­8
g.­298

Vidyākaraprabha

  • bid+yA ka ra pra b+ha
  • བིདྱཱ་ཀ་ར་པྲ་བྷ།
  • Vidyākara­prabha

According to Nyangral Nyima Öser’s history, Ralpachen invited the Indian abbot Vidyākaraprabha to Tibet along with Jinamitra, Surendrabodhi, and Dānaśīla in the first part of the ninth century. Vidyākaraprabha was the author of the Madhyamaka­nayasāra­samāsa­prakaraṇa, a work in the Yogācāra-Madhyamaka school pioneered by Śāntarakṣita, translated into Tibetan with Paltsek under the name dbu ma’i lugs kyi snying po mdor bsdus pa’i rab tu byed pa (Toh 3893). He worked with Paltsek on numerous other translations on topics as diverse as the Sphuṭārthā commentary to the Abhisamayālaṅkāra, an extract from the Vimuktimārga, and the early Vidyottamamahātantra.

2 passages contain this term:

  • i.­2
  • c.­1

Links to further resources:

  • 4 related glossary entries
g.­301

Wealth Giver

  • dbyig gtong
  • དབྱིག་གཏོང་།
  • —

A nāga king.

2 passages contain this term:

  • 7.­30
  • 12.­11
g.­302

Well-gone one

  • bde bar gshegs pa
  • བདེ་བར་གཤེགས་པ།
  • sugata

An epithet for a buddha.

10 passages contain this term:

  • 1.­45
  • 1.­47
  • 1.­57
  • 1.­69
  • 4.­5
  • 4.­87
  • 6.­1
  • 11.­4
  • 11.­50
  • 11.­66

Links to further resources:

  • 60 related glossary entries
g.­304

Worthy one

  • dgra bcom pa
  • དགྲ་བཅོམ་པ།
  • arhat

Used both as an epithet of buddhas and to refer to the final accomplishment of the śrāvaka path.

37 passages contain this term:

  • 1.­74
  • 2.­1
  • 2.­2
  • 2.­23
  • 2.­30
  • 2.­36
  • 2.­52
  • 2.­55
  • 2.­64
  • 2.­69
  • 2.­73
  • 2.­74
  • 2.­87
  • 3.­7
  • 3.­15
  • 3.­30
  • 3.­45
  • 3.­52
  • 3.­60
  • 4.­3
  • 4.­6
  • 4.­14
  • 4.­38
  • 4.­39
  • 4.­41
  • 4.­43
  • 4.­44
  • 4.­45
  • 4.­52
  • 4.­72
  • 4.­77
  • 4.­84
  • 4.­104
  • 8.­30
  • 11.­6
  • 11.­9
  • 11.­60

Links to further resources:

  • 96 related glossary entries
g.­305

Yakṣa

  • gnod sbyin
  • གནོད་སྦྱིན།
  • yakṣa

A class of nonhuman beings that haunt or protect natural places and cities. They can be malevolent (hence the Tibetan translation gnod sbyin, meaning “harm giver”) or benevolent and are known for bestowing wealth and worldly boons.

58 passages contain this term:

  • 1.­1
  • 1.­28
  • 1.­33
  • 1.­35
  • 2.­7
  • 2.­15
  • 2.­28
  • 2.­32
  • 2.­36
  • 2.­77
  • 2.­78
  • 2.­79
  • 2.­84
  • 2.­94
  • 3.­8
  • 3.­17
  • 3.­52
  • 3.­58
  • 4.­11
  • 4.­48
  • 4.­50
  • 4.­105
  • 4.­107
  • 4.­108
  • 4.­118
  • 4.­119
  • 4.­122
  • 4.­123
  • 5.­1
  • 6.­5
  • 6.­12
  • 6.­18
  • 7.­38
  • 7.­39
  • 7.­70
  • 7.­73
  • 7.­97
  • 8.­5
  • 8.­16
  • 10.­19
  • 10.­23
  • 10.­24
  • 10.­34
  • 11.­1
  • 11.­23
  • 12.­29
  • 12.­30
  • 12.­31
  • 12.­33
  • 12.­34
  • 12.­36
  • 12.­37
  • 12.­40
  • 12.­41
  • 12.­58
  • 12.­66
  • 12.­69
  • g.­70

Links to further resources:

  • 97 related glossary entries
g.­307

Zangkyong

  • bzang skyong
  • བཟང་སྐྱོང་།
  • —

Tibetan translator of the ninth century.

2 passages contain this term:

  • i.­2
  • c.­1
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