རྒྱ་ཆེར་རོལ་པ།

The Play in Full

Lalitavistara

This webpage does not include the entire published text

The full translation is available to download as pdf at:
https://read.84000.co/data/toh95_84000-the-play-in-full.pdf

འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa rgya cher rol pa zhes bya ba theg pa chen po’i mdo

The Noble Great Vehicle Sūtra “The Play in Full”

Āryalalitavistaranāmamahāyānasūtra

Toh 95

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

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

First published 2013
Current version v 4.47.9 (2020)
Generated by 84000 Reading Room v2.1.16

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.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

Summary

s.1

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

ac.

Acknowledgments

ac.1

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

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

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

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

ac.2

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

Chapter 2

The Inspiration

2.1

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

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

Chapter 3

The Purity of the Family

3.1

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

Chapter 7

The Birth

7.1

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

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

Chapter 9

The Ornaments

9.1

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

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

9.2

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

12.

Chapter 12

Demonstrating Skill in the Arts

12.1

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

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

19.

Chapter 19

Approaching the Seat of Awakening

19.1

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

19.2

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

21.

Chapter 21

Conquering Māra

21.1

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

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

24.

Chapter 24

Trapuṣa and Bhallika

24.1

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

24.2

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

25.

Chapter 25

Exhortation

25.1

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

25.2

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

Colophon

Colophon to the Sanskrit Edition

c.1

The Thus-Gone One explained the causes

Of those dharmas that have a cause

And also their cessation.

This is the teaching of the Great Ascetic.

May there be good goodness! May there be goodness in every way!

Colophon to the Tibetan Translation

c.2

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

Notes

n.1

The Sanskrit here has Kauṇḍinya, who (with his title Ajñāta-) has already been mentioned. However, Negi cites this and one another instance to suggest the possibility that the Tibetan gsus po che is sometimes used to refer to Kauṇḍinya.

n.2

The four rivers is a technical term for the streams (ogha) that are identical to the four “outflows” (āśrava), namely, sensual desires, desire for cyclic existence, wrong views, and ignorance.

n.3

Translation is based on the Sanskrit.

n.4

The translation of the verses in the following section is primarily based on the Sanskrit.

n.5

This is the first time the text shifts to the first person.

n.6

The following six verses are missing in the Sanskrit text.

n.7

The first three lines of this verse are missing in the Sanskrit text.

n.8

According to Lefmann’s edition of the Sanskrit and the Tibetan chos ’dod. Vaidya’s Sanskrit has Dharmakāya as the second name here.

n.9

This is the first of the “thirty-two marks of a great being,” the rest of which are listed in the paragraphs that follow.

n.10

In the passsage that follows, the translation follows the structure of the Sanskrit rather than the Tibetan.

n.11

With this paragraph begins a list of the “ten powers (bala) of a thus-gone one.”

n.12

With this paragraph begins a list of the “four confidences (vaiśāradya) of a thus-gone one.”

n.13

The qualities listed from this paragraph until 26.205 correspond, with some variations, to enumerations in other texts of the “eighteen unique qualities of a buddha” (āvenikabuddhadharma).

n.14

From the following paragraph onward, the translation follows the Tibetan structure again.

Bibliography

Source Texts

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

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

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

Secondary Sources

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

Foucaux, Édouard. Le Lalitavistara : l’histoire traditionnelle de la vie du Bouddha Çakyamuni. Les Classiques du bouddhisme mahāyāna, Musée National des Arts Asiatiques Guimet, vol. 19. Paris: Ernest Leroux, 1892.

Lefmann, Salomon. Lalita Vistara. Halle: Verlag der Buchhandlung des Waisenhauses, 1883.

Mitra, R. L. (1875) The Lalita Vistara. Delhi: Sri Satguru Publications, 1998.

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

Winternitz, Maurice (1927). A History of Indian Literature. 3rd ed. Delhi: Munshiram Manoharlal, 1991, 2:249–56.

Further Resources

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

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

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

Glossary

g.1

Ābhāsvara

’od gsal

འོད་གསལ།

Ābhāsvara

g.2

Able One

thub pa

ཐུབ་པ།

muni

g.3

Absorption

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

g.4

Acalamati

blo gros mi gyo ba

བློ་གྲོས་མི་གྱོ་བ།

Acalamati

g.5

Aḍakavatī

lcang lo can

ལྕང་ལོ་ཅན།

Aḍakavatī

g.6

Āditya

nyi ma

ཉི་མ།

Āditya

g.7

Aggression

khro ba

ཁྲོ་བ།

krodha

g.8

Airāvaṇa

sa srung gi bu

ས་སྲུང་གི་བུ།

Airāvaṇa

g.9

Ājīvika mendicant

kun tu ’tsho ba pa

ཀུན་ཏུ་འཚོ་བ་པ།

Ājīvika

A follower of a non-Buddhist mendicant movement.

g.10

Ājñātakauṇḍinya

kun shes kau N+Di nya

ཀུན་ཤེས་ཀཽ་ཎྜི་ཉ།

Ājñātakauṇḍinya

g.11

Akṣobhyarāja

mi ’khrugs rgyal

མི་འཁྲུགས་རྒྱལ།

Akṣobhyarāja

g.12

Alambuśā

rna cha

རྣ་ཆ།

Alambuśā

g.13

All-ground

kun gzhi

ཀུན་གཞི།

ālaya

g.14

Alms bowl

lhung bzed

ལྷུང་བཟེད།

pātra

g.15

Aloe wood

a ga ru

ཨ་ག་རུ།

agaru

g.16

Amoghadarśin

don yod mthong

དོན་ཡོད་མཐོང་།

Amoghadarśin

g.17

Amogharāja

don yod rgyal po

དོན་ཡོད་རྒྱལ་པོ།

Amogharāja

g.18

Anāla

tsan da ltar

ཙན་ད་ལྟར།

Anāla

g.19

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

Ānanda

g.20

Ānandita

kun tu dga’ byed

ཀུན་ཏུ་དགའ་བྱེད།

Ānandita

g.21

Anāthapiṇḍada

mgon med zas sbyin

མགོན་མེད་ཟས་སྦྱིན།

Anathapiṇḍada

g.22

Anavapta

ma dros pa

མ་དྲོས་པ།

Anavapta

g.23

Aṅgiras

shes ldan

ཤེས་ལྡན།

Aṅgiras

g.24

Aniruddha

ma ’gags pa

མ་འགགས་པ།

Aniruddha

g.25

Anivartin

phyir mi ldog pa

ཕྱིར་མི་ལྡོག་པ།

Anivartin

g.26

Antaka

bdud

བདུད།

Antaka

g.27

Antarīkṣadeva

sa bla’i lha

ས་བླའི་ལྷ།

antarīkṣadeva

God who moves above the earth.

g.28

Anumaineya

rjes su dpag pa

རྗེས་སུ་དཔག་པ།

Anumaineya

g.29

Anupaśānta

nye bar zhi ba

ཉེ་བར་ཞི་བ།

Anupaśānta

g.30

Anurādhā

lha mtshams

ལྷ་མཚམས།

Anurādhā

g.31

Aparagodānīya

ba lang spyod

བ་ལང་སྤྱོད།

Aparagodānīya

g.32

Aparājitā

mi pham

མི་ཕམ།

Aparājitā

g.33

Applications of mindfulness

dran pa nye bar bzhag pa

དྲན་པ་ཉེ་བར་བཞག་པ།

smṛtyupasthāna

Four contemplations on: (1) the body, (2) feelings, (3) mind, and (4) phenomena. These four contemplations are part of the thirty-seven branches of awakening.

g.34

Apratihatanetra

mig thogs pa med pa

མིག་ཐོགས་པ་མེད་པ།

Apratihatanetra

g.35

Apsaras

tsa sha

ཙ་ཤ།

apsaras

Sometimes also translated “goddess.”

(Plural: “apsarases”).

g.36

Ārāḍa Kālāma

sgyu rtsal shes kyi bu ring ’phur

སྒྱུ་རྩལ་ཤེས་ཀྱི་བུ་རིང་འཕུར།

Ārāḍa Kālāma

g.37

Arati

dga’ can

དགའ་ཅན།

Arati

g.38

Arciketu

spos mchog

སྤོས་མཆོག

Arciketu

g.39

Arcimat

’od ’phro can

འོད་འཕྲོ་ཅན།

Arcimat

g.40

Ardra

ལག

Ardra

g.41

Arjuna

srid sgrub

སྲིད་སྒྲུབ།

Arjuna

g.42

Āruṇā

skya rengs

སྐྱ་རེངས།

Āruṇā

g.43

Āśā

nyer gnas

ཉེར་གནས།

Āśā

g.44

Āṣādhas

chu smad

ཆུ་སྨད།

Āṣādhas

g.45

Asita

nag po

ནག་པོ།

Asita

g.46

Aśleṣā

nab so

ནབ་སོ།

Aśleṣā

g.47

Aspiration

smon lam

སྨོན་ལམ།

praṇidhāna

g.48

Aṣṭaṃga

ནུབ།

Aṣṭaṃga

g.49

Aśvajit

rta thul

རྟ་ཐུལ།

Aśvajit

g.50

Aśvin

tha skar

ཐ་སྐར།

Aśvin

g.51

Aśvinī

bra nye bsten

བྲ་ཉེ་བསྟེན།

Aśvinī

g.52

Atimuktakamalā

a ti mug ta ka’i phreng ba can

ཨ་ཏི་མུག་ཏ་ཀའི་ཕྲེང་བ་ཅན།

Atimuktakamalā

g.53

Atyuccagāmin

rab mthor gshegs

རབ་མཐོར་གཤེགས།

Atyuccagāmin

g.54

Avabhāsakara

snang byed

སྣང་བྱེད།

Avabhāsakara

g.55

Avatāraprekṣin

glags lta

གླགས་ལྟ།

Avatāraprekṣin

g.56

Awakened one

sangs rgyas

སངས་རྒྱས།

buddha

Also rendered “buddha.”

g.57

Āyustejas

’brug sgra

འབྲུག་སྒྲ།

Āyustejas

g.58

Balaguptā

stobs sbed ma

སྟོབས་སྦེད་མ།

Balaguptā

g.59

Bālāhaka

sprin gyi shugs can

སྤྲིན་གྱི་ཤུགས་ཅན།

Bālāhaka

g.60

Bases of miraculous power

rdzu ’phrul gyi rkang pa

རྫུ་འཕྲུལ་གྱི་རྐང་པ།

ṛddhipāda
ṛddhipada

Determination, discernment, diligence, and meditative concentration.

g.61

Bāṣpa

rlangs pa

རླངས་པ།

Bāṣpa

g.62

Bayur tree

dong ka’i shing

དོང་ཀའི་ཤིང་།

karṇikāra

g.63

Beneficial activity

don spyad pa

དོན་སྤྱད་པ།

arthakriyā

g.64

Beryl

be du rya

བེ་དུ་རྱ།

vaiḍūrya

g.65

Bhadraṃkara gem

rin po che bzang byed

རིན་པོ་ཆེ་བཟང་བྱེད།

ratnabhadraṃkara

g.66

Bhadrasena

sde bzang po

སྡེ་བཟང་པོ།

Bhadrasena

g.67

Bhadrika

bzang po

བཟང་པོ།

Bhadrika

g.68

Bhaiṣajyarāja

sman gyi rgyal

སྨན་གྱི་རྒྱལ།

Bhaiṣajyarāja

g.69

Bhallika

bzang po

བཟང་པོ།

Bhallika

g.70

Bharaṇī

bra nye

བྲ་ཉེ།

Bharaṇī

g.71

Bhayaṃkara

’jigs byed

འཇིགས་བྱེད།

Bhayaṃkara

g.72

Bhīmasena

’jigs sde

འཇིགས་སྡེ།

Bhīmasena

g.73

Bhṛgu

rab ’gro

རབ་འགྲོ།

Bhṛgu

g.74

Bhūta

’byung po

འབྱུང་པོ།

bhūta

A class of spirit.

g.75

Bimba

bim pa

བིམ་པ།

bimba

Peach

g.76

Bimbisāra

gzugs can snying po

གཟུགས་ཅན་སྙིང་པོ།

Bimbisāra

g.77

Blessed One

bcom ldan ’das

བཅོམ་ལྡན་འདས།

bhagavān

Sometimes also translated “Lord.”

g.78

Bliss-Gone One

bde bar gshegs pa

བདེ་བར་གཤེགས་པ།

sugata

g.79

Bodhi

byang chub

བྱང་ཆུབ།

bodhi

g.80

Brahmā

tshangs pa

ཚངས་པ།

Brahmā

g.81

Brahma Realm

tshangs ris

ཚངས་རིས།

brahmakāyika

g.82

Brahmadatta

tshangs pas byin

ཚངས་པས་བྱིན།

Brahmadatta

g.83

Brahmamati

tshangs pa’i blo gros

ཚངས་པའི་བློ་གྲོས།

Brahmamati

g.84

Brahmarṣi

tshangs pa’i drang srong

ཚངས་པའི་དྲང་སྲོང་།

brahmarṣi

g.85

Brahmatejas

sgra snyan

སྒྲ་སྙན།

Brahmatejas

g.86

Brahmottara

tshangs mchog

ཚངས་མཆོག

Brahmottara

g.87

Buddha

sangs rgyas

སངས་རྒྱས།

buddha

Sometimes also translated “awakened one.”

g.88

Caityaka

’od ’phro’i tog

འོད་འཕྲོའི་ཏོག

Caityaka

g.89

Campaka

tsam pa ka

ཙམ་པ་ཀ

campaka

A tree, Magnolia champaca, with attractive cream or yellow-orange flowers used in India for offerings, decoration, and perfume.

g.90

Campakavarṇā

me tog tsam pa ka’i kha dog

མེ་ཏོག་ཙམ་པ་ཀའི་ཁ་དོག

Campakavarṇā

g.91

Candana

tsan dan

ཙན་དན།

Candana

g.92

Candra

zla ba

ཟླ་བ།

Candra

g.93

Candraprabha

zla ba’i ’od

ཟླ་བའི་འོད།

Candraprabha

g.94

Candrasūryajihmīkaraprabha

nyi zla zil du rlag par byed pa’i ’od dang ldan pa

ཉི་ཟླ་ཟིལ་དུ་རླག་པར་བྱེད་པའི་འོད་དང་ལྡན་པ།

Candrasūryajihmīkaraprabha

g.95

Celestial maiden

lha’i bu mo

ལྷའི་བུ་མོ།

devakanyā
apsaras

Sometimes also translated “goddess” and “aspsaras” (plural: “apsarases”).

g.96

Celestial palace

gzhal med khang

གཞལ་མེད་ཁང་།

vimāna

g.97

Chanda

dun pa

དུན་པ།

Chanda

g.98

Citrā

ga pa

ག་པ།

Citrā

g.99

Clay kettledrum

rdza rnga

རྫ་རྔ།

mṛdaṃga

g.100

Cloudless Heaven

sprin med

སྤྲིན་མེད།

Anabhraka

g.101

Conscientious

bag yod

བག་ཡོད།

apramāda

g.102

Cool pavillion

bsil khang

བསིལ་ཁང་།

harmya

g.103

Craving

sred pa

སྲེད་པ།

tṛṣṇā

g.104

Cuckoo bird

khyu byug

ཁྱུ་བྱུག

kokila

g.105

Cunda

skul byed

སྐུལ་བྱེད།

Cunda

g.106

Dānaśīla

dA na shI la

དཱ་ན་ཤཱི་ལ།

Dānaśīla

g.107

Daṇḍaka

dan da ka

དན་ད་ཀ

Daṇḍaka

g.108

Daṇḍapāṇi

lag na be con can

ལག་ན་བེ་ཅོན་ཅན།

Daṇḍapāṇi

g.109

Datṛmadaṇḍika

gdul ba’i be con can

གདུལ་བའི་བེ་ཅོན་ཅན།

Datṛmadaṇḍika

g.110

Deer Park

ri dags kyi nags

རི་དགས་ཀྱི་ནགས།

Mṛgadāva

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

g.111

Demigod

lha ma yin

ལྷ་མ་ཡིན།

asura

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

g.112

Demon

bdud

བདུད།

māra

g.113

Dependent origination

rten cing ’brel bar ’byung ba

རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ།

pratītyasamutpāda

The relative nature of phenomena, which arises in dependence upon causes and conditions. Together with the four noble truths, this was the first teaching given by the Buddha.

g.114

Devadatta

lhas byin

ལྷས་བྱིན།

Devadatta

g.115

Devarṣi

lha’i drang srong

ལྷའི་དྲང་སྲོང་།

devarṣi

g.116

Devī

lha mo

ལྷ་མོ།

Devī

g.117

Dhaniṣṭhā

mon gru

མོན་གྲུ།

Dhaniṣṭhā

g.118

Dhāraṇī

gzungs

གཟུངས།

dhāraṇī

A statement, or spell, meant to protect or bring about a particular result; also refers to extraordinary skills regarding retention of the teachings.

g.119

Dharaṇīśvararāja

gzung kyi dbang phyug rgyal po

གཟུང་ཀྱི་དབང་ཕྱུག་རྒྱལ་པོ།

Dharaṇīśvararāja

g.120

Dharmacārin

chos spyod

ཆོས་སྤྱོད།

Dharmacārin

g.121

Dharmacinti

chos sems

ཆོས་སེམས།

Dharmacinti

g.122

Dharmadhvaja

’od zer rgyal mtshan

འོད་ཟེར་རྒྱལ་མཚན།

Dharmadhvaja

g.123

Dharmakāma

chos ’dod

ཆོས་འདོད།

Dharmakāma

g.124

Dharmaketu

chos kyi tog

ཆོས་ཀྱི་ཏོག

Dharmaketu

g.125

Dharmamati

chos kyi blo gros

ཆོས་ཀྱི་བློ་གྲོས།

Dharmamati

g.126

Dharmarati

chos dags

ཆོས་དགས།

Dharmarati

g.127

Dharmaruci

chos sred

ཆོས་སྲེད།

Dharmaruci

g.128

Dharmeśvara

chos kyi dbang phyug

ཆོས་ཀྱི་དབང་ཕྱུག

Dharmeśvara

g.129

Dharmoccaya

chos kyis mtho ba

ཆོས་ཀྱིས་མཐོ་བ།

Dharmoccaya

g.130

Dhṛtarāṣṭra

yul ’khor srung

ཡུལ་འཁོར་སྲུང་།

Dhṛtarāṣṭra

g.131

Dhvajavatī

rgyal mtshan ldan pa

རྒྱལ་མཚན་ལྡན་པ།

Dhvajavatī

g.132

Diligence

brtson ’grus

བརྩོན་འགྲུས།

vīrya

g.133

Dīpaṃkara

mar me mdzad

མར་མེ་མཛད།

Dīpaṃkara

g.134

Dīptavīrya

brtson ’grus ’bar

བརྩོན་འགྲུས་འབར།

Dīptavīrya

g.135

Dīrghabāhugarvita

lag rings kyis bsgyings

ལག་རིངས་ཀྱིས་བསྒྱིངས།

Dīrghabāhugarvita

g.136

Discipline

tshul khrims

ཚུལ་ཁྲིམས།

śīla

g.137

Disciplined conduct

brtul zhugs

བརྟུལ་ཞུགས།

vrata

g.138

Display of Gems

rin po che sna tshogs bkod pa

རིན་པོ་ཆེ་སྣ་ཚོགས་བཀོད་པ།

nānāratnavyūha

g.139

Divine priest

mdun na ’don

མདུན་ན་འདོན།

purohita

A traditional Vedic priest.

g.140

Divine siddha

lha dang grub

ལྷ་དང་གྲུབ།

surasiddha

g.141

Dṛḍhadhanu

nor brtan

ནོར་བརྟན།

Dṛḍhadhanu

g.142

Dṛḍhavīryatā

snums

སྣུམས།

Dṛḍhavīryatā

g.143

Dullness

gti mug

གཏི་མུག

moha

g.144

Dundubhisvara

rnga dbyangs ldan pa

རྔ་དབྱངས་ལྡན་པ།

Dundubhisvara

g.145

Durjaya

rgyal bar dga’

རྒྱལ་བར་དགའ།

Durjaya

g.146

Durmati

blo gros ngan pa

བློ་གྲོས་ངན་པ།

Durmati

g.147

Duścintitacintin

nyes par bsam pa sems pa

ཉེས་པར་བསམ་པ་སེམས་པ།

Duścintitacintin

g.148

Eight fears

’jigs pa brgyad

འཇིགས་པ་བརྒྱད།

aṣṭabhaya

Fear of lions, elephants, fire, snakes, drowning, bondage, thieves, and demons.

g.149

Eight precepts

yan lag brgyad

ཡན་ལག་བརྒྱད།

aṣṭāṅgapoṣadha

Abstaining from killing, stealing, sexual misconduct, lying, intoxication, eating after noon, dancing and singing, and lying on an elevated bed.

g.150

Eight unfortunate states

mi khom brgyad

མི་ཁོམ་བརྒྱད།

aṣṭākṣaṇa

Being born as a hell being, preta, animal, god, barbarian, human with wrong views, where there is no buddha, or as a human with impaired faculties.

g.151

Eight worldly concerns

’jig rten gyi chos brgyad

འཇིག་རྟེན་གྱི་ཆོས་བརྒྱད།

aṣṭalokadharma

Hoping for happiness, fame, praise and gain and fearing suffering, insignificance, blame and loss.

g.152

Eight-legged lion beast

ri dags ldang sko ska

རི་དགས་ལྡང་སྐོ་སྐ།

śarabha

g.153

Eighteen unique qualities of a buddha

sangs rgyas kyi chos ma ’dres pa bco brgyad

སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།

aṣṭādaśāveṇikabuddhadharma

Eighteen special features of a buddha’s physical state, realization, activity, and wisdom that are not shared by ordinary beings.

g.154

Eightfold path of the noble ones

’phags pa’i lam yan lag brgyad

འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད།

āryāṣṭāṅgamārga

Correct view, intention, speech, actions, livelihood, effort, mindfulness, and concentration.

g.155

Ekādaśā

cha med gcig

ཆ་མེད་གཅིག

Ekādaśā

g.156

Ekāgramati

blo gros rtse gcig pa

བློ་གྲོས་རྩེ་གཅིག་པ།

Ekāgramati

g.157

Elixir

bcud

བཅུད།

rasa

g.158

Envy

phrag dog

ཕྲག་དོག

īrṣyā

g.159

Eon

bskal pa

བསྐལ་པ།

kalpa

g.160

Equanimity

btang snyoms

བཏང་སྙོམས།

upekṣā

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

g.161

Equipoise

snyoms ’jug

སྙོམས་འཇུག

samāpatti

g.162

Faculty

dbang po

དབང་པོ།

indriya

g.163

Fig tree

blag sha

བླག་ཤ།

plakṣa

g.164

Five aggregates

phung po lnga

ཕུང་པོ་ལྔ།

pañcaskandha

Form, feeling, perception, formation and consciousness.

g.165

Five ascetic companions

lnga sde bzang po

ལྔ་སྡེ་བཟང་པོ།

pañcakā bhadravargīyāḥ

The first five disciples of the Buddha Śakyamuni who had been his companions earlier during his period of ascetic practice.

g.166

Five basic precepts

bslab pa’i gzhi lnga

བསླབ་པའི་གཞི་ལྔ།

pañcaśikṣāpada

Abstaining from killing, stealing, sexual misconduct, lying and intoxication.

g.167

Five extraordinary abilities

mngon par shes pa lnga

མངོན་པར་ཤེས་པ་ལྔ།

pañcābhijña

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.

g.168

Five faculties

dbang po lnga

དབང་པོ་ལྔ།

pañcendriya

Faith, diligence, mindfulness, absorption, and knowledge.

g.169

Fivefold vision

spyan lnga

སྤྱན་ལྔ།

pañcacakṣuḥ

g.170

Flag

ba dan

བ་དན།

patākā

g.171

Flanks

གློ།

pārśva

g.172

Flower of the aśoka tree

mya ngan med pa’i me tog

མྱ་ངན་མེད་པའི་མེ་ཏོག

aśokakusuma
aśokapuṣpa

g.173

Flute

rgyud gcig pa

རྒྱུད་གཅིག་པ།

tūṇava

g.174

Fortunate

bkra shis dang ldan pa

བཀྲ་ཤིས་དང་ལྡན་པ།

maṅgalya

g.175

Four communions with Brahmā

tshangs pa’i gnas pa bzhi

ཚངས་པའི་གནས་པ་བཞི།

catvurbrahmavihāra

Love, compassion, joy, and equanimity.

g.176

Four immeasurables

tshad med bzhi

ཚད་མེད་བཞི།

caturpramāṇa

Love, compassion, joy, and equanimity.

g.177

Four noble truths

’phags pa’i bden pa bzhi

འཕགས་པའི་བདེན་པ་བཞི།

caturāryasatya

The first teaching of the Buddha, covering suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering.

g.178

Four truths of the noble ones

’phags pa’i bden pa bzhi

འཕགས་པའི་བདེན་པ་བཞི།

caturāryasatya

The first teaching of the Buddha, covering suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering.

g.179

Four ways of attracting students

bsdu ba’i dngos po bzhi

བསྡུ་བའི་དངོས་པོ་བཞི།

catuḥsaṃgrahavastu

Generosity, kind talk, meaningful actions, and practicing what one preaches.

g.180

Fourfold fearlessness

mi ’jigs pa bzhi

མི་འཇིགས་པ་བཞི།

caturabhaya

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

g.181

Gagaṇagañja

nam mkha mdzod

ནམ་མཁ་མཛོད།

Gagaṇagañja

g.182

Gandhamādana

spod ngad ldang ba

སྤོད་ངད་ལྡང་བ།

Gandhamādana

g.183

Gandharva

dri za

དྲི་ཟ།

gandharva

Lower class of divine being, under the control of the Guardian King of the East. Capable of flight, they are often described as “celestial musicians.”

g.184

Gaṇendra

tshogs kyi dbang po

ཚོགས་ཀྱི་དབང་པོ།

Gaṇendra

g.185

Ganges

gan ga

གན་ག

Gaṅgā

g.186

Garuḍa

nam mkha’ lding

ནམ་མཁའ་ལྡིང་།

garuḍa

Lower 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.

g.187

Gate of Auspiciousness

bkra shis kyi sgo

བཀྲ་ཤིས་ཀྱི་སྒོ།

Maṅgaladvāra

g.188

Gate of Warm Water

chu dron can gyi sgo

ཆུ་དྲོན་ཅན་གྱི་སྒོ།

Tapodadvāra

g.189

Gautama

gau ta ma

གཽ་ཏ་མ།

Gautama

g.190

Gavāṃpati

ba lang bdag

བ་ལང་བདག

Gavāṃpati

g.191

Gaya

ga yA

ག་ཡཱ།

Gayā

g.192

Gayākāśyapa

ga y’a ’od srung

ག་ཡའ་འོད་སྲུང་།

Gayākāśyapa

g.193

Generosity

sbyin pa

སྦྱིན་པ།

dāna

g.194

God

lha
lha’i bu

ལྷ།
ལྷའི་བུ།

Kauṇḍinyadeva
devaputra

g.195

Godānīya

ba lang spyod

བ་ལང་སྤྱོད།

Godānīya

g.196

Goddess

lha’i bu mo

ལྷའི་བུ་མོ།

devakanyā

Sometimes also translated “celestial maiden.”

g.197

Gods of the Highest Heaven

’og min gyi lha

འོག་མིན་གྱི་ལྷ།

Akaniṣṭhānāṃ devānām

g.198

Gopā

sa ’tsho ma

ས་འཚོ་མ།

Gopā

g.199

Gorgeous Heaven

shin tu mthong

ཤིན་ཏུ་མཐོང་།

Sudarśana

g.200

Great being

sems pa chen po

སེམས་པ་ཆེན་པོ།

mahāsattva

An alternate name for a bodhisattva.

g.201

Great Brahma

tshangs chen

ཚངས་ཆེན།

Mahābrahma

g.202

Great Brahmā

tshangs chen

ཚངས་ཆེན།

mahābrahma

g.203

Great trichiliocosm

stong gsum gyi stong chen po

སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོ།

trisāhasramahāsāhasralokadhātu

The largest universe spoken of in Buddhist cosmology, consisting of one billion smaller world systems.

g.204

Guardians of the world

’jig rten skyong ba

འཇིག་རྟེན་སྐྱོང་བ།

lokapāla

g.205

Guṅāgradhāri

yon tan mchog ldan

ཡོན་ཏན་མཆོག་ལྡན།

Guṅāgradhāri

g.206

Guṇākarā

yon tan gyi ’byung gnas

ཡོན་ཏན་གྱི་འབྱུང་གནས།

Guṇākarā

g.207

Guṇaketu

yon tan ’byung gnas

ཡོན་ཏན་འབྱུང་གནས།

Guṇaketu

g.208

Guṇamati

yon tan gyi blo gros

ཡོན་ཏན་གྱི་བློ་གྲོས།

Guṇamati

g.209

Guṇarājaprabhāsa

yon tan gyi rgyal po snang ba

ཡོན་ཏན་གྱི་རྒྱལ་པོ་སྣང་བ།

Guṇarājaprabhāsa

g.210

Guṇarāśi

yon tan phung po

ཡོན་ཏན་ཕུང་པོ།

Guṇarāśi

g.211

Hārītī

’phrog ma

འཕྲོག་མ།

Hārītī

g.212

Hastā

དབོ།

Hastā

g.213

Hastināpura

hasti na pu ra

ཧསྟི་ན་པུ་ར།

Hastināpura

g.214

Hearer

nyan thos

ཉན་ཐོས།

śrāvaka

A follower of the early teachings of the Buddha, focusing on the monastic lifestyle. Also translated as “listener.”

g.215

Heaven Free from Strife

’thab bral

འཐབ་བྲལ།

Yāma

The lowest of the heavenly realms. Characterized by freedom from difficulty.

g.216

Heaven Fully Free from Strife

’thab bral rab

འཐབ་བྲལ་རབ།

Suyāmā

g.217

Heaven of Concept-Free Beings

sems can ’du shes med pa

སེམས་ཅན་འདུ་ཤེས་མེད་པ།

Asaṃjñisattva

g.218

Heaven of Delighting in Emanations

’phrul dga’

འཕྲུལ་དགའ།

Nirmāṇarati

g.219

Heaven of Great Fruition

’bras bu che

འབྲས་བུ་ཆེ།

Bṛhatphala

g.220

Heaven of Increased Merit

bsod nams skyes

བསོད་ནམས་སྐྱེས།

Puṇyaprasava

g.221

Heaven of Joy

dga’ ldan

དགའ་ལྡན།

Tuṣita

g.222

Heaven of Limited Virtue

dge chung

དགེ་ཆུང་།

Parīttaśubha

g.223

Heaven of Limitless Virtue

tshad med dge

ཚད་མེད་དགེ

Apramāṇaśubha

g.224

Heaven of Making Use of Others’ Emanations

gzhan ’phrul dbang byed pa

གཞན་འཕྲུལ་དབང་བྱེད་པ།

Paranirmitavaśavartin

g.225

Heaven of No Hardship

mi gdung ba

མི་གདུང་བ།

Atapa

g.226

Heaven of Perfected Virtue

dge rgyas

དགེ་རྒྱས།

Śubhakṛtsna

g.227

Heaven of the Four Great Kings

rgyal chen bzhi’i ris

རྒྱལ་ཆེན་བཞིའི་རིས།

Caturmahārājika

g.228

Heaven of the Thirty-Three

sum cu rtsa gsum

སུམ་ཅུ་རྩ་གསུམ།

Trāyastriṃśa

g.229

Hell of Ultimate Torment

mnar med

མནར་མེད།

Avīci

g.230

Hemajālālaṃkṛta

gser gyi dra bas brgyan pa

གསེར་གྱི་དྲ་བས་བརྒྱན་པ།

Hemajālālaṃkṛta

g.231

Hemajālapratichannā

gser gyi dra bas khebs pa

གསེར་གྱི་དྲ་བས་ཁེབས་པ།

Hemajālapratichannā

g.232

Hemavarṇa

gser mdog

གསེར་མདོག

Hemavarṇa

g.233

Highest Heaven

’og min

འོག་མིན།

Akaniṣṭha

g.234

Hill of the Fallen Sages

drang srong lhung ba

དྲང་སྲོང་ལྷུང་བ།

Ṛṣipatana

g.235

Himavat

gangs ri

གངས་རི།

Himavat

g.236

Householder

khyim bdag

ཁྱིམ་བདག

gṛhapati

g.237

Hṛīdeva

khrel yod pa’i lha

ཁྲེལ་ཡོད་པའི་ལྷ།

Hṛīdeva

g.238

Hypocrisy

’chab pa

འཆབ་པ།

mrakṣa

g.239

Ignorance

ma rig pa

མ་རིག་པ།

avidyā

g.240

Ikṣvāku

bu ram shing pa

བུ་རམ་ཤིང་པ།

Ikṣvāku

g.241

Ilādevī

rab chags lha mo

རབ་ཆགས་ལྷ་མོ།

Ilādevī

g.242

Ill will

gnod sems

གནོད་སེམས།

vyāpāda

Maliciousness, malevolence, vindictiveness.

g.243

Indra

dbang po

དབང་པོ།

Indra

g.244

Indrajālin

dbang po’i dra ba can

དབང་པོའི་དྲ་བ་ཅན།

Indrajālin

g.245

Indraketu

bang po’i tog

བང་པོའི་ཏོག

Indraketu

g.246

Indrayaṣṭi

dbang po’i mchod sdong

དབང་པོའི་མཆོད་སྡོང་།

Indrayaṣṭi

g.247

Intelligence

blo gros

བློ་གྲོས།

mati

g.248

Īśvara

dbang phyug

དབང་ཕྱུག

Īśvara

g.249

Jambū

’dzam

འཛམ།

Jambū
Jāmbū

g.250

Jambudvīpa

’dzam bu’i gling

འཛམ་བུའི་གླིང་།

Jambudvīpa

g.251

Jasmine

sna ma

སྣ་མ།

mālatī

g.252

Jāṭilikā

ral bu can

རལ་བུ་ཅན།

Jāṭilikā

g.253

Jayantī

rgyal

རྒྱལ།

Jayantī

g.254

Jeṣṭhā

snron

སྣྲོན།

Jeṣṭhā

g.255

Jeta Grove

rgyal bu rgyal byed kyi tshal

རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ།

jetavana

g.256

Jinamitra

dzi na mi tra

ཛི་ན་མི་ཏྲ།

Jinamitra

g.257

Jinavaktra

dmag tshogs las rgyal

དམག་ཚོགས་ལས་རྒྱལ།

Jinavaktra

g.258

Jitaśatru

dgra las rgyal

དགྲ་ལས་རྒྱལ།

Jitaśatru

g.259

Jñānaketu

ye shes tog

ཡེ་ཤེས་ཏོག

Jñānaketu

g.260

Jñānaketudhvaja

ye shes tog gi rgyal mtshan

ཡེ་ཤེས་ཏོག་གི་རྒྱལ་མཚན།

Jñānaketudhvaja

g.261

Jñānameru

ye shes lhun

ཡེ་ཤེས་ལྷུན།

Jñānameru

g.262

Joy

dga’ ba

དགའ་བ།

muditā
tuṣṭi
nandana
rati

g.263

Kācilindika

ka tsa lin di

ཀ་ཙ་ལིན་དི།

kācilindika

An epithet for softness, probably in reference, direct or metaphorical, to the down of the kācilindika bird (see Lamotte, Etienne. La Concentration de la Marche Héroïque. Bruxelles: Peeters (1975), p261, n321).

g.264

Kailāśa

ti se

ཏི་སེ།

Kailāśa

g.265

Kakubha tree

shing sgrub byed

ཤིང་སྒྲུབ་བྱེད།

kakubha

g.266

Kālika

nag po

ནག་པོ།

Kālika

g.267

Kampila

’ug pa

འུག་པ།

Kampila

The name of one of the Buddha’s arhat disciples, a former king, renowned as foremost among those who teach monks. This spelling is attested in the present text but in other texts his name is spelled Mahākapphiṇa, Kapphiṇa, Kapphina, Kaphiṇa, Kasphiṇa, Kaṃphina, Kaphilla, or Kaphiṇḍa.

g.268

Kanakamuni

gser thub

གསེར་ཐུབ།

Kanakamuni

g.269

Kaṇṭhaka

bsngangs ldan

བསྔངས་ལྡན།

Kaṇṭhaka

g.270

Kapilavastu

ser skya

སེར་སྐྱ།

Kapilavastu

The capital city of the Śākya kingdom, where the Bodhisattva grew up.

g.271

Kāśi

gsal ldan
ka shi

གསལ་ལྡན།
ཀ་ཤི།

Kāśi

g.272

Kāśyapa

’od srung

འོད་སྲུང་།

Kāśyapa

g.273

Katyāyanī

ka tya’i bu

ཀ་ཏྱའི་བུ།

Katyāyanī

g.274

Kauṇḍinya

kau N+Di n+ya

ཀཽ་ཎྜི་ནྱ།

Kauṇḍinya

Kauśika

kau shi ka

ཀཽ་ཤི་ཀ

Kauśika

g.276

Kauṣṭhila

gsus po che

གསུས་པོ་ཆེ།

Kauṣṭhila

g.277

Keśarin

ral pa can

རལ་པ་ཅན།

Keśarin

g.278

Kettledrum

rgyud gsum pa

རྒྱུད་གསུམ་པ།

bherī

g.279

Keyūrabala

dpung rgyan stobs

དཔུང་རྒྱན་སྟོབས།

Keyūrabala

g.280

Khadiravaṇika

seng ldeng nags pa

སེང་ལྡེང་ནགས་པ།

Khadiravaṇika

g.281

Kiṃnara

mi ’am ci

མི་འམ་ཅི།

kiṃnara

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

g.282

Kimpala

kim pa la

ཀིམ་པ་ལ།

kimpala

A musical instrument, of an unidentified kind though sometimes translated “cymbals.”

g.283

Kīrti

grags pa

གྲགས་པ།

Kīrti

g.284

Kośala

ko sa la

ཀོ་ས་ལ།

Kośala

g.285

Krakucchanda

’khor ba ’jig

འཁོར་བ་འཇིག

Krakucchanda

g.286

Kṛṣṇa

nag po

ནག་པོ།

Kṛṣṇa

g.287

Kṛṣṇā Draupadī

gnag dang stabs myur srid

གནག་དང་སྟབས་མྱུར་སྲིད།

Kṛṣṇā Draupadī

g.288

Kṛṣṇabandhu

nag po

ནག་པོ།

Kṛṣṇabandhu

g.289

Kṛttikā

smin drug

སྨིན་དྲུག

Kṛttikā

g.290

Kubera

lus ngan

ལུས་ངན།

Kubera

g.291

Kumāra

gzhon nu

གཞོན་ནུ།

Kumāra

g.292

Kumbhakārī

rdza byed ma

རྫ་བྱེད་མ།

Kumbhakārī

g.293

Kumbhāṇḍa

grul bum

གྲུལ་བུམ།

kumbhāṇḍa

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

g.294

Kunāla bird

ku na la

ཀུ་ན་ལ།

kunāla

Himalayan bird with beautiful bright eyes.

g.295

Kuru

sgra mi snyan

སྒྲ་མི་སྙན།

Kuru

g.296

Lalitavyūha

rtse ba bkod pa

རྩེ་བ་བཀོད་པ།

Lalitavyūha

g.297

League

dpag tshad

དཔག་ཚད།

yojana

g.298

Limited Light

’od chung

འོད་ཆུང་།

Parīttābha

g.299

Limitless Light

tshad med ’od

ཚད་མེད་འོད།

Apramāṇābha

g.300

Listener

nyan thos

ཉན་ཐོས།

śrāvaka

A follower of the early teachings of the Buddha, focusing on the monastic lifestyle. Also translated as “hearer.”

g.301

Lokābhilāṣita

’jig rten mngon par smon

འཇིག་རྟེན་མངོན་པར་སྨོན།

Lokābhilāṣita

g.302

Lokapūjita

’jig rten mchod

འཇིག་རྟེན་མཆོད།

Lokapūjita

g.303

Lokasundara

’jig rten mdzes

འཇིག་རྟེན་མཛེས།

Lokasundara

g.304

Lord of Death

gshin rje

གཤིན་རྗེ།

Yāma

From Vedic times, the Lord of Death who directs the departed into the next realm of rebirth.

g.305

Lower realms

ngan song

ངན་སོང་།

apāya
durgati

g.306

Lumbinī

lum bi ni

ལུམ་བི་ནི།

Lumbinī

The birth place of the Bodhisattva, located in southern Nepal.

g.307

Luminous Heaven

’od gsal

འོད་གསལ།

ābhāsvara

g.308

Lute

pi bang

པི་བང་།

vīṇā

A traditional Indian stringed instrument, much like a sitar.

g.309

Madhuranirghoṣa

dbyangs snyan

དབྱངས་སྙན།

Madhuranirghoṣa

g.310

Madhusaṃbhava

sbrang rtsi ’byung

སྦྲང་རྩི་འབྱུང་།

Madhusaṃbhava

g.311

Magadha

ma ga dhA

Magadha

The largest kingdom of northern India during the time of the Buddha.

g.312

Maghā

mchu

མཆུ།

Maghā

g.313

Mahā-Brahmā Heaven

mtshangs chen

མཚངས་ཆེན།

Mahā-Brahmā

g.314

Mahākapphiṇa

ka pi la na chen po

ཀ་པི་ལ་ན་ཆེན་པོ།

Mahākapphiṇa

g.315

Mahākara

’od zer chen po

འོད་ཟེར་ཆེན་པོ།

Mahākara

g.316

རྒྱ་ཆེར་རོལ་པ།

The Play in Full

Lalita­vistara

འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa rgya cher rol pa zhes bya ba theg pa chen po’i mdo

The Noble Great Vehicle Sūtra “The Play in Full”

Ārya­lalita­vistara­nāma­mahā­yāna­sūtra

Toh 95

Summary

Acknowledgments

Colophon

Colophon to the Sanskrit Edition

Colophon to the Tibetan Translation

Notes

Bibliography

Source Texts

Secondary Sources

Further Resources

Glossary

Ābhāsvara

1 passage contains this term

Able One

3 passages contain this term

Absorption

50 passages contain this term

Acalamati

1 passage contains this term

Aḍakavatī

1 passage contains this term

Āditya

1 passage contains this term

Aggression

6 passages contain this term

Airāvaṇa

1 passage contains this term

Ājīvika mendicant

1 passage contains this term

Ājñāta­kauṇḍinya

2 passages contain this term

Akṣobhyarāja

1 passage contains this term

Alambuśā

1 passage contains this term

All-ground

2 passages contain this term

Alms bowl

14 passages contain this term

Aloe wood

No instances of this term

Amoghadarśin

1 passage contains this term

Amogharāja

1 passage contains this term

Anāla

1 passage contains this term

Ānanda

21 passages contain this term

Ānandita

1 passage contains this term

Anāthapiṇḍada

1 passage contains this term

Anavapta

3 passages contain this term

Aṅgiras

1 passage contains this term

Aniruddha

2 passages contain this term

Anivartin

1 passage contains this term

Antaka

1 passage contains this term

Antarīkṣa­deva

1 passage contains this term

Anumaineya

1 passage contains this term

Anupaśānta

1 passage contains this term

Anurādhā

1 passage contains this term

Aparagodānīya

Lalitavistara

Āryalalitavistaranāmamahāyānasūtra

Ājñātakauṇḍinya

Antarīkṣadeva

Apratihatanetra