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རྒྱ་ཆེར་རོལ་པ།

The Play in Full
Exaltation

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
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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 4.48.18 (2023)
Generated by 84000 Reading Room v2.19.1

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. Acknowledgments
i. Introduction
tr. The Translation
+ 27 chapters- 27 chapters
1. The Setting
2. The Inspiration
3. The Purity of the Family
4. The Gateways to the Light of the Dharma
5. Setting Out
6. Entering the Womb
7. The Birth
8. Going to the Temple
9. The Ornaments
10. The Demonstration at the Writing School
11. The Farming Village
12. Demonstrating Skill in the Arts
13. Encouragement
14. Dreams
15. Leaving Home
16. The Visit of King Bimbisāra
17. Practicing Austerities
18. The Nairañjanā River
19. Approaching the Seat of Awakening
20. The Displays at the Seat of Awakening
21. Conquering Māra
22. Perfect and Complete Awakening
23. Exaltation
24. Trapuṣa and Bhallika
25. Exhortation
26. Turning the Wheel of Dharma
27. Epilogue
c. Colophon
+ 2 sections- 2 sections
· Colophon to the Sanskrit Edition
· Colophon to the Tibetan Translation
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Source Texts
· Secondary Sources
· Further Resources
g. Glossary

s.

Summary

s.­1

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


ac.

Acknowledgments

ac.­1

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

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

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

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


ac.­2

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


i.

Introduction

i.­1

The Play in Full (Lalitavistara) is without a doubt one of the most important sūtras within Buddhist Mahāyāna literature. With parts of the text dating from the earliest days of the Buddhist tradition, this story of the Buddha’s awakening has captivated the minds of devotees, both ordained and lay, as far back as the beginning of the common era.

i.­2

In brief, The Play in Full tells the story of how the Buddha manifested in this world and attained awakening. The sūtra, which is structured in twenty-seven chapters, begins with the Buddha being requested to teach the sūtra by several gods, as well as the thousands of bodhisattvas and hearers in his retinue. The gods summarize the sūtra in this manner (chap. 1):


The Translation
The Noble Great Vehicle Sūtra
The Play in Full

1.
Chapter 1

The Setting

[F.1.b]


1.­1

Homage to all buddhas and bodhisattvas!


1.­2

Thus did I hear at one time. The Blessed One was staying in Śrāvastī at Jeta Grove, in the park of Anāthapiṇḍada, along with a great saṅgha of twelve thousand monks.

Among them were venerable Ājñāta­kauṇḍinya, venerable Aśvajit, venerable Bāṣpa, venerable Mahānāma, venerable Bhadrika, venerable Yaśodeva, venerable Vimala, venerable Subāhu, venerable Pūrṇa, venerable Gavāṃpati, venerable Urubilvā Kāśyapa, venerable Nadīkāśyapa, venerable Gayākāśyapa, venerable Śāriputra, venerable Mahā­maudgalyāyana, venerable Mahākāśyapa, [F.2.a] venerable Mahākātyāyana, venerable Mahākapphiṇa, venerable Kauṣṭhila,5 venerable Cunda, venerable Pūrṇa­maitrāyaṇī­putra, venerable Aniruddha, venerable Nandika, venerable Kampila, venerable Subhūti, venerable Revata, [2] venerable Khadiravaṇika, venerable Amogharāja, venerable Mahāpāraṇika, venerable Vakkula, venerable Nanda, venerable Rāhula, venerable Svāgata, and venerable Ānanda.


2.
Chapter 2

The Inspiration

2.­1

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

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


3.
Chapter 3

The Purity of the Family

3.­1

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


4.
Chapter 4

The Gateways to the Light of the Dharma

4.­1

Monks, while the Bodhisattva was seeing the family of his birth, he dwelt in the Heaven of Joy in Uccadhvaja, a great celestial palace measuring sixty-four leagues around, where he taught the Dharma to the gods of the Heaven of Joy. The Bodhisattva had come to this great celestial palace where he now addressed all the gods of the Heaven of Joy. “Come, gather here,” he said. “Come listen to the Bodhisattva’s final teaching on the Dharma, a recollection of the Dharma entitled ‘The Application of Passing.’ ” [30]


5.
Chapter 5

Setting Out

5.­1

Monks, in that way the Bodhisattva taught this Dharma discourse to the large congregation of gods, [F.24.a] instructed them, inspired them, delighted them, and caused them to be receptive. He then said to that assembly of fortunate gods:

“Friends, I will now proceed to Jambudvīpa. In the past when I practiced the conduct of a bodhisattva, I attracted sentient beings through the four activities of giving, pleasant speech, beneficial activity, and demonstrating consistency in speech and aims. But friends, I would be acting without gratitude, and it would be inappropriate, if I were not now to achieve unexcelled, perfect, and complete awakening.”


6.
Chapter 6

Entering the Womb

6.­1

Monks, the cold season had passed and it was the third month of spring. It was the finest season, when the moon enters the constellation Viśākhā. The leaves of trees unfurled and the most exquisite flowers blossomed. It was neither cold nor hot, and there was no fog or dust in the air. Fresh green grass covered the grounds everywhere.

6.­2

The Lord of the Three Worlds, [55] revered by all the worlds, now judged that the time had come. On the fifteenth day, during the full moon, while his future mother was observing the poṣadha precepts during the constellation of Puṣya, the Bodhisattva moved, fully conscious and aware, from the fine realm of the Heaven of Joy to the womb of his mother. [F.32.a]


7.
Chapter 7

The Birth

7.­1

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

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


8.
Chapter 8

Going to the Temple

8.­1

Monks, on the very evening of the Bodhisattva’s birth, there were twenty thousand girls born among the ruling class, the priestly class, the merchants, and the householders, such as the landowners. All of them were offered to the Bodhisattva by their parents to serve and honor him. King Śuddhodana also gave twenty thousand girls to the Bodhisattva to serve and honor him. His friends, his ministers, his [118] kinfolk, and his blood relatives also offered twenty thousand girls to serve and honor the Bodhisattva. [F.63.a] Finally the members of ministerial assemblies also offered twenty thousand girls to serve and honor the Bodhisattva.


9.
Chapter 9

The Ornaments

9.­1

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

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

9.­2

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


10.
Chapter 10

The Demonstration at the Writing School

10.­1

Monks, when the young child had grown a little older, he was taken to school. He went there amid hundreds of thousands of auspicious signs, and he was surrounded and attended by tens of thousands of boys, along with ten thousand carts filled with hard food, soft food, and condiments, and ten thousand carts filled with gold coins and gems. These were distributed in the streets and road junctions, and the entrances to the markets of the city of Kapilavastu. At the same time a symphony of eight hundred thousand cymbals was sounded, and a heavy rain of flowers fell.


11.
Chapter 11

The Farming Village

11.­1

Monks, on another occasion when the prince had grown a little older, he went with the sons of the ministers and some other boys to visit a farming village. After seeing the village, he entered a park at the edge of the fields. The Bodhisattva wandered around there in complete solitude. As he was strolling through the park, he saw a beautiful and pleasant rose apple tree, and he decided to sit down cross-legged under its shade. Seated there, the Bodhisattva attained a one-pointed state of mind. [129]


12.
Chapter 12

Demonstrating Skill in the Arts

12.­1

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

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


13.
Chapter 13

Encouragement

13.­1

Monks, while the Bodhisattva was staying in the midst of his retinue of consorts, there were numerous gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas, as well as [160] Śakra and Brahmā and the guardians of the world, who were eager to make offerings to the Bodhisattva. They arrived calling out in joyous voices. However, monks, as time went on, many of these gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas, as well as Śakra, Brahmā, and the world protectors, began to think to themselves:


14.
Chapter 14

Dreams

14.­1

Monks, while the god in this way was encouraging the Bodhisattva, a dream occurred to King Śuddhodana. As he was sleeping, King Śuddhodana dreamed that the Bodhisattva was leaving the palace in the quiet of the night, [186] surrounded by a host of gods. As the Bodhisattva left the palace, the king saw that he had become ordained and was wearing the saffron-colored robes.

As soon as the king awoke, he immediately asked the chamberlain, “Is the young prince with the consorts?”


15.
Chapter 15

Leaving Home

15.­1

Monks, in the meantime the Bodhisattva thought to himself, “It would not be right if I did not share my plans with the great king Śuddhodana and simply left home without his permission. It would be very ungrateful of me.”

So that night when everything became quiet, he left his own quarters and entered the quarters of King Śuddhodana. As soon as the Bodhisattva stepped foot on the palace floor, the entire palace became illuminated with light. The king woke up and, when he saw the light, he promptly asked his chamberlain, “Did the sun rise? It is such a beautiful light!”


16.
Chapter 16

The Visit of King Bimbisāra

16.­1

Monks, through the blessing of the Bodhisattva, Chanda told King Śuddhodana, the Śākya princess Gopā, the retinue of consorts, and everyone else among the Śākyas what had happened in order to alleviate their suffering. [238]

Monks, the Bodhisattva first gave his silken robes to a god in the form of a hunter, and then he donned the hunter’s saffron-colored robes. He adopted the lifestyle of a renunciant in order to act in agreement with the perception of worldly people, and also because he felt compassion for others and wished to mature them.


17.
Chapter 17

Practicing Austerities

17.­1

Monks, at that time a son of Rāma by the name of Rudraka arrived in Rājagṛha, where he stayed with a large group of seven hundred of his students. He was teaching his students the principles of the disciplined conduct necessary for attaining the state where there is neither perception nor nonperception. [F.120.a]

Monks, the Bodhisattva saw that Rudraka, the son of Rāma, was in charge of a group, indeed a large group, and that as the head of the congregation, he was well-known, popular, venerated by the masses, and recognized by all scholars. Witnessing this, the Bodhisattva thought to himself:


18.
Chapter 18

The Nairañjanā River

18.­1

Monks, during the six years that the Bodhisattva practiced austerities, he was continually followed by Māra, the evil one. Yet, although Māra tried his best to harm the Bodhisattva, he never found an opportunity. As it became apparent that it would be impossible to harm the Bodhisattva, Māra, sad and dejected, finally left. [261]

18.­2

It is also expressed in this way:

There is a pleasant wilderness
With forest thickets full of herbs
To the east of Urubilvā,
Where the Nairañjanā River flows.

19.
Chapter 19

Approaching the Seat of Awakening

19.­1

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

19.­2

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


20.
Chapter 20

The Displays at the Seat of Awakening

20.­1

Monks, as the Bodhisattva sat down at the seat of awakening, the gods of the six classes within the desire realm decided to protect the Bodhisattva from obstacles. These gods therefore took position in the eastern direction. Likewise the southern, western, and northern directions were taken over by other classes of gods.

Monks, when the Bodhisattva sat down at the seat of awakening, he began to emit a light known as inspiring the bodhisattvas. The light shone in all the ten directions, illuminating all the boundless and immeasurable buddha realms‍—the realms that filled the entire field of phenomena.


21.
Chapter 21

Conquering Māra

21.­1

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

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


22.
Chapter 22

Perfect and Complete Awakening

22.­1

Monks, once the Bodhisattva had destroyed his demonic opponents, vanquished his enemies, triumphed in the face of battle, and raised high the parasols, standards, and banners of conquest, he settled into the first meditative concentration. That state is free from desires, free of factors connected with evil deeds and nonvirtues, accompanied by thought and analysis, and imbued with the joy and pleasure born of discernment.


23.
Chapter 23

Exaltation

23.­1

Then the gods from the pure realms circumambulated the Thus-Gone One, who sat at the seat of awakening. They showered him with a rain of divine sandalwood powder and praised him with these fitting verses: [358]

23.­2
“You are a light that has dawned upon this world!
Illuminating Lord of the World,
You have given eyes for abandoning afflictions
To this world gone blind!
23.­3
“You are victorious in battle!
Through merit you have fulfilled your aim!
Replete with virtuous qualities,
You will satisfy beings!
23.­4
“Sinless, you have crossed the mire
And stand on dry ground, O Gautama!
You will ferry across other sentient beings,
Who are carried away by the swift current!
23.­5
“Your great insight exalts you!
You are without peer throughout the worlds! [F.172.a]
You are untainted by mundane concerns,
Like a lotus floating on water!
23.­6
“With the torch of your insight,
You can awaken
This long-slumbering world,
Shrouded in the fog of darkness!
23.­7
“Into the world of the living,
Chronically troubled with the disease of afflictions,
You have come, O King of Physicians,
To cure the world of all illnesses!
23.­8
“Now that you have appeared, O Lord,
The unfortunate states will become vacant!
Gods and humans
Will become filled with happiness!
23.­9
“Those who seek to behold you,
O Gentle Bull among Men,
Will never go to the lower realms
For thousands of eons!
23.­10
“Those who listen to the Dharma
Will become scholars and be free of illness.
They will be profound and bring an end to the aggregates,
And be free from fear!
23.­11
“As they sever the bonds of affliction,
They will all be free of clinging
And swiftly become liberated,
And thus attain the fruition of supreme virtue!
23.­12
“They will be objects of generosity in the world,
Worthy of receiving gifts!
Donations to them will not diminish,
But become causes for all beings to reach nirvāṇa!” [359]

Monks, once the gods from the realm of the pure realms had praised the Thus-Gone One in this manner, they prostrated to the Thus-Gone One with palms joined and stood to one side.


23.­13

Monks, then the luminous gods paid homage to the Thus-Gone One sitting at the seat of awakening with a plethora of flowers, incense, perfumes, garlands, unguents, parasols, standards, and flags. When the offerings had been made, they circumambulated him three times and then praised him with these verses:

23.­14
“Your mind is profound, O Sage, and your voice is sweet;
O Supreme Sage, your song-like voice is melodious like Brahmā’s.
You have discovered the absolute awakening, most sublime!
Homage to you, who has reached the culmination of all melodious tunes!
23.­15
“You are protection, an island, the highest goal!
You are the compassionate and loving lord of this world!
You are the supreme physician, remover of thorns!
You are the healer who brings sublime benefit!
23.­16
“As soon as you saw Buddha Dīpaṃkara, [F.172.b]
You attained the cloud masses of love and compassion.
Release a torrential downpour of ambrosia, O Lord!
Quell the torment of gods and humans!
23.­17
“Like a lotus you are untainted by the three worlds!
Like Meru you are immovable and unshakable!
Like a vajra your pledge is unwavering!
Like the moon you are replete with the best of all qualities!”

Monks, once the luminous gods had praised the Thus-Gone One so, they bowed to him with palms joined and stood to one side.


23.­18

Then the gods from the Brahma realm, led by the son of gods, Subrahman, covered the Thus-Gone One sitting at the seat of awakening with a jewel net studded with many trillions of gems. They circumambulated him three times, then praised him with these fitting verses:

23.­19
“With your virtuous and stainless insight, you radiate and shine.
You are replete with the thirty-two most sublime characteristics;
Attentive and intelligent, you possess wisdom.
Tireless One, to you we bow down.
23.­20
“Utterly devoid of the three stains, you are stainless and pure.
Renowned throughout the three worlds, discoverer of the threefold knowledge,
You bestow insight into the threefold liberation.
We bow to you who possesses the three stainless eyes. [360]
23.­21
“You have banished this foul dark eon, you of well-restrained mind;
Exalted in compassion and love, you work for the welfare of beings.
Sage Exalted in Joy, your mind is tranquil;
Deliverer from Doubt, you delight in impartiality.
23.­22
“Exalted in discipline and austerity, you act for the welfare of beings;
Having purified your own conduct, you have reached the culmination of conduct.
As the teacher of the four truths, you delight in emancipation;
Being liberated yourself, you liberate other beings as well.
23.­23
“When Māra, powerful and persistent, arrived,
You defeated him with your insight, diligence, and love,
And then you attained the deathless supreme state.
Vanquisher of the Villainous Hordes, to you we pay homage!”

Monks, once the gods of the Brahma realm, led by the god Subrahman, had praised the Thus-Gone One with these verses, [F.173.a] they bowed to him with palms joined and stood to one side.


23.­24

Then those sons of Māra who were on the side of righteousness approached the Thus-Gone One and covered him with giant jewel parasols and canopies. Then with palms joined, they praised the Thus-Gone One with these fitting verses:

23.­25
“When we, the dreadful army of Māra, appeared before you,
In your vast power, you vanquished instantaneously our terrifying demonic horde,
Without rising, moving, or saying a word.
Sage who accomplishes all aims and is honored in the three worlds, we pay homage to you!
23.­26
“The trillions of demonesses, numerous as the grains of sand in the river Ganges,
Could not move or sway you from the trunk of the sublime Bodhi tree;
They made trillions of offerings to you, as many as the grains of sand in the Ganges.
That is why, O Lord, seated here today at the foot of the Bodhi tree, you shine!
23.­27
“While pursuing the conduct of supreme awakening,
You gave up your dearest wives, beloved sons, servants, gardens, towns,
Your cities, kingdoms, harems, and elephants, [361]
Your heads, eyes, tongues, and feet‍—that is why you shine today!
23.­28
“ ‘As a buddha, wearing the armor of concentration, miraculous power, and intelligence,
I myself will ferry across trillions of beings, swept away in the ocean of suffering,
In the ship of the sublime Dharma.’ This aspiration that you repeatedly voiced
Is now fulfilled, and you will liberate all beings!
23.­29
“By the merit of praising you, Most Eminent of Speakers, who gave eyes to the world,
May we all, rejoicing, aspire to omniscience!
As we attain the sublime and peerless awakening that all buddhas praise,
May we defeat the demon hordes and awaken to omniscience!” [F.173.b]

Monks, once the sons of Māra had praised the Thus-Gone One in this manner, with palms joined they bowed to the Thus-Gone One and stood to one side.


23.­30

Then a god from the Heaven of Making Use of Others’ Emanations, surrounded and escorted by millions of gods, sprinkled the Thus-Gone One with golden lotuses from the Jambū River. Then, in his presence, they praised him with these verses:

23.­31
“Your speech is gentle, calm, and forthright;
Free of the stains of darkness, you have realized the immortal state.
You deserve an unparalleled treatment in heaven and on earth;
Your intelligence is blazing‍—to you we bow!
23.­32
“You bring joy and have abandoned afflictions and removed stains and blemishes;
With your joyous speech, you delight gods and humans! [362]
With the light rays from your stainless and effulgent sublime body,
You triumph over this world, like the master of gods and humans!
23.­33
“Vanquisher of Foes, you are knowledgeable in the conduct of others;
Beloved in the world of gods and humans, you overturn the thoughts of others;
Brilliant and Wise One, you illuminate the conduct of others.
Walk here on this path traversed by those with the ten powers!
23.­34
“Having relinquished the ubiquitous clinging to existence, suffering falsely construed,
May you train gods and humans by training their minds.
May you course in the sky throughout the four directions like the moon,
And so be a sublime eye and a final refuge in these three worlds!
23.­35
“Though beloved in the world of gods and humans, you do not gravitate toward sense objects;
Without indulging in desire, you take pleasure in virtue.
Proclaimed far and wide, you are without equal in the three worlds;
You are the protector, the refuge, the only resort of beings here!”

Monks, once the gods from the Heaven of Making Use of Others’ Emanations, led by the god in charge, had praised the Thus-Gone One, with palms joined they bowed to him and stood to one side. [F.174.a]


23.­36

Next the god Sunirmita, surrounded and escorted by an assembly of gods from the Heaven of Delighting in Emanations, covered the Thus-Gone One with ribbons of silk studded with various gemstones, and in his presence praised him with these verses:

23.­37
“You are the light of Dharma that has arisen from relinquishing the three stains;
You destroy delusion, beliefs, and ignorance, and unfold brilliance and glory!
You place in the deathless state those who indulge in the wrong path! [363]
You are an object of veneration here in the world, honored in heaven and earth!
23.­38
“You are a physician skilled in healing, who dispenses the elixir of happiness.
Through the path of the previous victorious ones, you eradicate all illnesses of beings,
The lingering symptoms of false belief, affliction, and ignorance that has accumulated.
For this reason, you are the sublime physician and guide who courses upon the earth.
23.­39
“Sunlight, moonlight, stars, firelight, and the luster of jewels,
The luster of Śakra and Brahmā‍—none of it shines in the presence of your splendor!
With your brilliance and illuminating insight, you are replete with radiance and glory!
To you whose extraordinary wisdom has directly manifested, we bow down!
23.­40
“Consummate Guide, whose melodious speech relates what is true and untrue,
Whose mind is gentle, composed, with subdued sense faculties, and great calmness,
A teacher who can instruct the audiences of gods and humans in need of instruction,
To you, Sage of the Śākyas, bull among men, honored by gods and humans, we pay homage!
23.­41
“In your intelligence, you hold wisdom instructions to be supreme and convey them throughout the three existences;
You remove the three stains and teach the threefold knowledge and the threefold liberation.
O Sage, you understand, according to intellect, who is a fitting vessel and who is not!
To you, unique in the trichiliocosm and honored in heavens and on earth, we pay homage!”

Monks, once the god Sunirmita and his entourage had praised the Thus-Gone One, with palms joined they bowed down to the Thus-Gone One and sat to one side.


23.­42

Next the god Santuṣita, along with other gods from the Heaven of Joy, approached the Thus-Gone One as he sat at the seat of awakening and draped him with a vast patchwork of divine garments. [F.174.b] [364] Then he praised the Thus-Gone One in his presence with these verses:

23.­43
“When you were dwelling in the Heaven of Joy, you taught the Dharma liberally.
That teaching of yours continues unabated; even today the gods practice the Dharma.
We cannot get enough of looking at you, nor can we get enough of listening to the Dharma;
Ocean of Good Qualities, Lamp of the World, to you we bow with head and heart.
23.­44
“When you departed from the Heaven of Joy, you exhausted all unfortunate states;
Then, while seated at the Bodhi tree, you quelled the afflictions of all beings.
To those for whom you discovered vast awakening and defeated Māra,
With your aspiration now fulfilled, quick, turn the wheel of Dharma in detail!
23.­45
“There are many thousands of beings throughout the ten directions;
Let the Dharma be heard by those who seek it!
May you make haste to turn the wheel in detail!
May you liberate those thousands of creatures from existence!”

Monks, once the god Santuṣita and his entourage had praised the Thus-Gone One, with palms joined they bowed to him and sat to one side.


23.­46

Then the gods from the Heaven Free from Strife, led by the god Suyāma, went to where the Thus-Gone One was seated. When they arrived, they worshiped the Thus-Gone One sitting at the seat of awakening with a plethora of flowers, incense, garlands, perfumes, and unguents, and in his presence they praised him with these fitting verses:

23.­47
“Who is superior to you, you who are without equal
In discipline, absorption, and insight?
To you, Thus-Gone One, adept in inclinations and liberation,
We pay homage with our heads bowed!
23.­48
“We witness at the seat of awakening
The magnificent displays performed by the gods.
How you are worshiped by gods and humans!
No one else deserves this at all!
23.­49
“It is not in vain that you have come,
Enduring great hardship in the process. [365]
Defeating the wicked one and his army
You attained unexcelled awakening. [F.175.a]
23.­50
“You have illuminated the ten directions,
Lit up the three worlds with the lamp of your insight.
It is you who will remove the world’s cataracts,
Bestowing upon it unexcelled eyes!
23.­51
“Praising you for an eon
Will not even cover the pores of your body.
Ocean of Good Qualities, renowned throughout the world,
To you, Thus-Gone One, we pay homage with our heads bowed!”

Once the gods from the Heaven Free from Strife, led by the god Suyāma, had praised the Thus-Gone One, with palms joined they bowed to the Thus-Gone One and then stood to one side.


23.­52

Then Śakra, lord of the gods, together with the gods from the Heaven of the Thirty-Three, paid homage to the Thus-Gone One with a display of flowers, incense, garlands, unguents, parasols, standards, and flags, then praised him with these verses:

23.­53
“O Sage, you are unflappable, faultless, and ever stable, like Mount Meru!
With merit and splendor, your wisdom light is renowned throughout the ten directions!
O Sage, you previously paid homage to hundreds of thousands of buddhas,
And in their place, you have overcome the demon horde at the Bodhi tree!
23.­54
“Source of discipline, learning, absorption, and insight, you are the banner of wisdom!
Destroyer of old age and death, you are the supreme physician, who gives eyes to the world!
O Sage, having cast off the three defilements and defects, your sense faculties are restrained, your mind composed!
To you, O Bull among Śākyas, Dharma King of Beings, we go for refuge!
23.­55
“Your work to achieve awakening, exalted by the force of your perseverance, was infinite!
Your powers‍—the powers of your insight, skillful means, love, and great merit‍—
Were already infinite, O Blessed One, when you set out for the state of awakening!
Thus you have the strength of the ten powers today on the seat of awakening! [366]
23.­56
“Seeing the infinite hordes of armies, the gods became anxious and frightened,
Lest the King of Mendicants in repose at the seat of awakening should be troubled. [F.175.b]
But the spirits did not frighten you, nor could they move your body;
Rather your hand struck hard, shaking them, and you defeated Māra’s army.
23.­57
“Just as the previous ones attained sublime awakening on the lion throne,
You have followed in their footsteps; you awakened and became the same as them.
Identical in heart and mind, you have attained omniscience.
Thus, Sublime Being in the World, Self-Arisen One, you are a field of merit for beings.”

Monks, once Śakra, lord of the gods, together with the gods from the Heaven of the Thirty-Three, had praised the Thus-Gone One, with palms joined they bowed to the Thus-Gone One and sat to one side.


23.­58

Next the Four Great Kings, together with the gods from the Heaven of the Four Great Kings, went to the place where the Thus-Gone One was. When they arrived, they paid homage to him. Hundreds of thousands of gods surrounded him, holding garlands and bouquets of abhimuktaka flowers, campaka flowers, jasmine flowers, nutmeg blossoms, and dhānuṣkāri flowers. Hundreds of thousands of celestial maidens surrounded him, singing divine songs. Thereafter they all praised the Thus-Gone One with these fitting verses:

23.­59
“You whose speech is exceedingly melodious and whose cadence is captivating,
Who is soothing and clear minded like the moon,
Whose face is smiling and whose tongue is long,
To you, Supreme Enrapturing Sage, we pay homage!
23.­60
“When your melodious speech,
A voice so sweet and beloved among gods and humans,
Resounds throughout all the worlds,
It surpasses the voice of all who can speak!
23.­61
“It quells the afflictions of attachment, anger, and delusion;
It engenders pristine joy within nonhumans.
Upon hearing the Dharma with a stainless heart,
They all attain exalted liberation.
23.­62
“You do not disparage the ignorant,
Nor are you ever drunk with conceit about your knowledge. [F.176.a] [367]
You are neither pompous nor timid,
Like a firm mountain in the middle of a sea.
23.­63
“People here have profited well
Since such a being has appeared in the world!
Like the goddess of wealth who is the giver of riches,
You will bestow your Dharma throughout the whole world!”

Once the gods of the Heaven of the Four Great Kings, led foremost by the Four Great Kings themselves, had praised the Thus-Gone One in repose at the seat of awakening, they joined palms and bowed to the Thus-Gone One and stood to one side.


23.­64

Then the gods of the sky approached the Thus-Gone One. As a way of paying homage to the Perfect and Completely Awakened One, the gods adorned the whole sky with a net of jewels and small bells. They offered him jewel parasols, jewel banners, jewel and silk brocade wreaths, ornate jewel earrings, flower wreaths, and pearl strands of various types held by gods who revealed the upper half of their bodies, as well as crescent moons. Upon making these offerings, in his presence they praised him with these verses:

23.­65
“Dwelling constantly in the sky, O Sage,
We clearly see all the activities of beings as they are.
Looking at your conduct, O Pristine Sentient Being,
We do not see confusion in your focused mind.
23.­66
“The sky is filled with the guides of humans,
Bodhisattvas who have come to pay tribute.
Since in this way they are bodies of space,
No harm is caused to the celestial mansions.
23.­67
“Even though rains of flowers,
Enough to fill a world system to the brim,
Descend onto your body from the sky,
They are like rivers flowing into an ocean.
23.­68
“We see parasols, flowers, earrings, and garlands,
Wreaths of campaka flowers,
Necklaces, moons, and crescent moons.
The gods bestrew you with them, yet they are not mixed together.
23.­69
“There is no room here for even a hair‍—[F.176.b]
The whole sky is filled with gods.
They pay homage to you, Supreme Biped,
But you are neither proud nor overwhelmed.” [368]

Once the gods of the sky had so praised the Thus-Gone One in repose at the seat of awakening, they joined palms and bowed to him and stood to one side.


23.­70

Then the terrestrial gods, in order to pay homage to the Thus-Gone One, cleansed and anointed the entire surface of the earth, sprinkled it with perfumed water, strewed it with flowers, covered it with canopies of various dyed fabrics, and then offered it to the Thus-Gone One. Thereafter they praised him with these verses:

23.­71
“The trichiliocosm has become as indestructible and firm as a vajra.
You sat on the seat of awakening by virtue of your vajra-hard position when you said:
‘Even should my skin, flesh, bones, and marrow shrivel up right here,
I will not rise from this place without reaching awakening.’
23.­72
“If you, Lion among Men, do not consecrate the entire trichiliocosm,
Then the whole thing will collapse
With the violent shock of the arrival of bodhisattvas,
The soles of whose feet will cause ten million realms to quake.
23.­73
“An illustrious gift is gained by the terrestrial gods
Wherever the most sublime being happens to walk.
You illuminate darkness everywhere in the world;
Now that the trichiliocosm is a basis for worship, how much more so is your body?
23.­74
“Should we take hold of all the lands of the trichiliocosm‍—
All the myriad hundreds of thousands of subterranean bodies of water,
And all the myriad livelihoods of beings in those places‍—
We would offer it all to you. May you use it according to your wishes! [369]
23.­75
“Wherever you shall sit, travel, or rest,
And wherever the hearers, who are the children of the Well-Gone Gautama,
Shall preach or listen to the Dharma,
We dedicate all the roots of virtue for the sake of awakening!”

Once the terrestrial gods had praised in this manner the Thus-Gone One sitting in repose at the seat of awakening, they bowed to him with palms joined and stood to one side.

23.­76

This concludes the twenty-third chapter, on exaltation. [F.177.a]


24.
Chapter 24

Trapuṣa and Bhallika

24.­1

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

24.­2

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


25.
Chapter 25

Exhortation

25.­1

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

25.­2

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


26.
Chapter 26

Turning the Wheel of Dharma

26.­1

Monks, at that point the Thus-Gone One had accomplished everything he had to do. [F.193.a] With nothing more to achieve, all his fetters had been cut. All negative emotions had been cleared away, along with his mental stains. He had conquered Māra and all hostile forces, and [403] now he joined the Dharma-way of all awakened ones. He had become omniscient and perceived everything. He possessed the ten powers and had discovered the fourfold fearlessness. All the eighteen unique qualities of a buddha had unfolded within him. Equipped with the fivefold vision, he surveyed the entire world with the unobscured eye of an awakened one and began to reflect:


27.
Chapter 27

Epilogue

27.­1

The gods, who had requested this Dharma teaching from the Thus-Gone One, were now gathered for the turning of the wheel of Dharma. In total there were more than 18,000 divine beings from the Pure Realms, led by such beings as Maheśvara, Nanda, Sunanda, Candana, Mahita, Śānta, Praśānta, and Vinīteśvara. At that point the Thus-Gone One addressed the divine beings, headed by Maheśvara, who had come from the pure realms, in the following way: [F.213.b]


c.

Colophon

Colophon to the Sanskrit Edition

c.­1
The Thus-Gone One explained the causes
Of those dharmas that have a cause
And also their cessation.
This is the teaching of the Great Ascetic.
May there be good goodness! May there be goodness in every way!

Colophon to the Tibetan Translation

c.­2

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


n.

Notes

n.­1
See Miller (forthcoming).
n.­2
We are grateful to Jonathan Silk (Silk 2022, p. 273 n15) for pointing out a number of errors and omissions in an earlier version of this paragraph.
n.­3
Hokazono 1994, 2019a, 2019b.
n.­4
At the time of translation the edition of Hokazono (Hokazono 1994, 2019a, 2019b) mentioned above was unavailable to us. Since it appears to be a considerable improvement on Lefman’s, we expect to benefit from a close reading of it in a planned future update of this translation.
n.­5
The Sanskrit here has Kauṇḍinya, who (with his title Ajñāta-) has already been mentioned. However, Negi cites this and one another instance to suggest the possibility that the Tibetan gsus po che is sometimes used to refer to Kauṇḍinya.
n.­6
The four rivers is a technical term for the streams (ogha) that are identical to the four “outflows” (āśrava), namely, sensual desires, desire for cyclic existence, wrong views, and ignorance.
n.­7
Translation is based on the Sanskrit.
n.­8
The translation of the verses in the following section is primarily based on the Sanskrit.

b.

Bibliography

Source Texts

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

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

Foucaux, Phillipe Édouard. Rgya Tch’er Rol Pa ou Développement des Jeux, Contenant l’Histoire du Bouddha Çakya-mouni. Première Partie‍—Texte Tibétain. Paris: Imprimerie Royale, 1847.

Hokazono, Kōichi (1994). Raritavisutara no Kenkyu. Volume 1 [study of Lalitavistara, chs. 1–14]. Tokyo: Daitō Shuppansha, 1994.

‍—‍—‍—‍— (2019a). Raritavisutara no Kenkyu. Volume 2 [study of Lalitavistara, chs. 15–21]. Tokyo: Daitō Shuppansha, 2019.

‍—‍—‍—‍— (2019b). Raritavisutara no Kenkyu. Volume 3 [study of Lalitavistara, chs. 22–27]. Tokyo: Daitō Shuppansha, 2019.

Lefmann, Salomon. Lalita Vistara. Halle: Verlag der Buchhandlung des Waisenhauses, 1882.

Mitra, R. L. (1853–1877). The Lalita Vistara or Memoirs of the Early Life of S’a’kya Siñha. Bibliotheca Indica: A Collection of Oriental Works, Old Series, nos. 51, 73, 143, 144, 145, 237. Calcutta: Asiatic Society of Bengal, 1853–1877.

Secondary Sources

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

Foucaux, Phillipe Édouard (1848). Rgya Tch’er Rol Pa ou Développement des Jeux, Contenant l’Histoire du Bouddha Çakya-mouni: Traduit sur la version Tibétaine du Bkahhgyour, et revu sur l’original Sanscrit (Lalitavistara). Paris: Imprimerie Nationale, 1848.

‍—‍—‍—‍— (1870). Étude sur le Lalita Vistara pour une édition critique du texte sanskrit, précédée d’ un coup d’oeil sur la publication des livres bouddhiques en Europe et dans l’Inde. Paris: Maisonneuve, 1870.

‍—‍—‍—‍— (1884). Le Lalitavistara, Développement des Jeux: l’histoire traditionnelle de la vie du Bouddha Çakyamuni. Première partie. Annales du Musée Guimet, vol. 6 Paris: Ernest Leroux, 1884.

‍—‍—‍—‍— (1892). Le Lalitavistara, Développement des Jeux: l’histoire traditionnelle de la vie du Bouddha Çakyamuni. Seconde partie: notes, variantes, et index. Annales du Musée Guimet, vol. 19. Paris: Ernest Leroux, 1892.

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

Lenz, Robert. “Analyse du Lalita-Vistara-Pourana, l’un des principaux ouvrages sacrés des Bouddhistes de l’Asie centrale, contenant la vie de leur prophète, et écrit en Sanscrit.” In Bulletin Scientifique publié par l’Académie impériale des Sciences de Saint-Pétersbourg, I.7:49–51; I.8:57–63; I.9:71–72; I.10:75–78; I.11:87–88; I.12:92–96; I.13:97–99. St. Petersburg: Académie impériale des sciences, 1836.

Miller, Robert. The Chapter on a Schism in the Saṅgha (Saṅgha­bheda­vastu, Toh 1-1). 84000: Translating the Words of the Buddha, forthcoming.

Mitra, R. L. (1881–1886). The Lalita Vistara or Memoirs of the Early Life of S’a’kya Siñha, Translated from the Original Sanskrit. Bibliotheca Indica: A Collection of Oriental Works, New Series, nos. 455, 473, 575. Calcutta: Asiatic Society of Bengal, 1881–1886. Republished, Delhi: Sri Satguru Publications, 1998.

Silk, Jonathan A. “Serious Play: Recent Scholarship on the Lalitavistara.” In Indo-Iranian Journal 65, pp. 267–301. Leiden: Brill, 2022.

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.


g.

Glossary

Types of attestation for Sanskrit names and terms

AS

Attested in source text

This term is attested in the Sanskrit manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other Sanskrit manuscripts of the Kangyur or Tengyur.

AD

Attested in dictionary

This term is attested in Tibetan-Sanskrit dictionaries.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where Tibetan-Sanskrit relationship is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source Unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

Ābhāsvara

  • ’od gsal
  • འོད་གསལ།
  • ābhāsvara

One of the gods gathered at King Śuddhodana’s residence before Prince Siddhārtha’s birth, said to be head god of the Ābhāsvara heaven.

1 passage contains this term:

  • 5.­30
g.­2

Able One

  • thub pa
  • ཐུབ་པ།
  • muni

An ancient title given to ascetics, monks, hermits, and saints, namely those who have attained the realization of truth through their own contemplation and not by divine revelation. It is also used as an epithet of the Buddha Śākyamuni, and has also been rendered here as “Sage.”

4 passages contain this term:

  • 1.­26
  • 5.­93
  • 7.­124
  • g.­528
g.­3

absorption

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

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The sgra sbyor bam po gnyis pa commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

49 passages contain this term:

  • i.­3
  • 1.­3
  • 1.­6
  • 1.­12
  • 2.­6
  • 4.­23-26
  • 4.­30
  • 5.­50
  • 6.­30
  • 6.­32
  • 7.­30
  • 11.­2
  • 11.­36
  • 12.­4
  • 13.­163
  • 16.­4
  • 17.­2-4
  • 17.­22
  • 17.­25-26
  • 17.­44
  • 17.­76
  • 18.­13
  • 19.­12
  • 19.­82
  • 20.­4
  • 21.­5
  • 22.­1
  • 23.­47
  • 23.­54
  • 24.­3
  • 24.­31-32
  • 24.­41
  • 24.­43-46
  • 26.­184
  • 26.­198
  • 26.­200-201
  • 27.­13
  • g.­186
g.­10

Ājñāta­kauṇḍinya

  • kun shes kau n+di nya
  • ཀུན་ཤེས་ཀཽ་ནྡི་ཉ།
  • ājñāta­kauṇḍinya

One of the monks attending this teaching in Śrāvastī, at Jeta Grove. He was one of the five companions who joined Prince Siddhārtha while practicing austerities and attended his first turning of the wheel of Dharma at the Deer Park, after the Buddha’s awakening. As he was the first to understand the teachings on the four truths, he received the name Ājñāta­kauṇḍinya, meaning “Kauṇḍinya who understood.” Also known simply as Kauṇḍinya.

4 passages contain this term:

  • 1.­2
  • 26.­20
  • g.­183
  • g.­295
g.­17

Amogharāja

  • don yod rgyal po
  • དོན་ཡོད་རྒྱལ་པོ།
  • amogharāja

One of the monks attending this teaching in Śrāvastī, at Jeta Grove.

1 passage contains this term:

  • 1.­2
g.­19

Ānanda

  • kun dga’ bo
  • ཀུན་དགའ་བོ།
  • ānanda

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist Saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

In this text:

One of the monks attending this teaching in Śrāvastī, at Jeta Grove.

21 passages contain this term:

  • 1.­2
  • 6.­34-35
  • 6.­61
  • 7.­38-49
  • 12.­52
  • 12.­58-59
  • 12.­63
  • 27.­14
g.­21

Anāthapiṇḍada

  • mgon med zas sbyin
  • མགོན་མེད་ཟས་སྦྱིན།
  • anathapiṇḍada

Definition from the 84000 Glossary of Terms:

A wealthy merchant in the town of Śrāvastī, famous for his generosity to the poor, who became a patron of the Buddha Śākyamuni. He bought Prince Jeta’s Grove (Skt. Jetavana), to be the Buddha’s first monastery, a place where the monks could stay during the monsoon. Although his Sanskrit name is Anāthapiṇḍada, he is better known in the West by the Pāli form of his name, Anāthapiṇḍika. Both mean “the one who gives food to the destitute.”

2 passages contain this term:

  • 1.­2
  • g.­597
g.­25

Aniruddha

  • ma ’gags pa
  • མ་འགགས་པ།
  • aniruddha

Definition from the 84000 Glossary of Terms:

Lit. “Unobstructed.” One of the ten great śrāvaka disciples, famed for his meditative prowess and superknowledges. He was the Buddha's cousin‍—a son of Amṛtodana, one of the brothers of King Śuddhodana‍—and is often mentioned along with his two brothers Bhadrika and Mahānāma. Some sources also include Ānanda among his brothers.

In this text:

One of the monks attending this teaching in Śrāvastī, at Jeta Grove.

2 passages contain this term:

  • 1.­2
  • 15.­161
g.­34

applications of mindfulness

  • dran pa nye bar bzhag pa
  • དྲན་པ་ཉེ་བར་བཞག་པ།
  • smṛtyupasthāna

The four applications of mindfulness are (1) mindfulness of the body, (2) of feelings, (3) of the mind, and (4) of phenomena. These four are part of the thirty-seven factors of awakening.

5 passages contain this term:

  • 2.­1
  • 2.­4
  • 13.­153
  • 13.­165
  • g.­664
g.­49

aspiration

  • smon lam
  • སྨོན་ལམ།
  • praṇidhāna

38 passages contain this term:

  • i.­3
  • 1.­3
  • 2.­1
  • 2.­11
  • 4.­10
  • 6.­44
  • 6.­46
  • 13.­8
  • 13.­45
  • 13.­101
  • 13.­145-146
  • 13.­157
  • 13.­161
  • 13.­168
  • 15.­29
  • 15.­31-33
  • 15.­80
  • 15.­128
  • 17.­48
  • 17.­75
  • 18.­33
  • 19.­9
  • 19.­12
  • 19.­53
  • 23.­28
  • 23.­44
  • 24.­9
  • 24.­13
  • 24.­118-119
  • 26.­44
  • 26.­54-55
  • 26.­127
  • g.­662
g.­52

Aśvajit

  • rta thul
  • རྟ་ཐུལ།
  • aśvajit

Definition from the 84000 Glossary of Terms:

The son of one of the seven brahmins who predicted that Śākyamuni would become a great king. He was one of the five companions with Śākyamuni in the beginning of his spiritual path, abandoning him when he gave up asceticism, but then becoming one of his first five pupils after his buddhahood. He was the last of the five to attain the realization of a “stream entrant” and became an arhat on hearing the Sūtra on the Characteristics of Selflessness (An­ātma­lakṣaṇa­sūtra), which was not translated into Tibetan. Aśvajit was the one who went to meet Śariputra and Maudgalyāyana so they would become followers of the Buddha.

In this text:

One of the monks attending this teaching in Śrāvastī, at Jeta Grove.

2 passages contain this term:

  • 1.­2
  • g.­183
g.­59

awakened one

  • sangs rgyas
  • སངས་རྒྱས།
  • buddha

Also rendered “buddha.”

12 passages contain this term:

  • i.­8
  • 1.­5
  • 12.­64
  • 19.­81
  • 23.­64
  • 26.­1
  • 26.­8
  • 26.­23
  • 26.­90
  • 26.­227
  • 27.­9
  • g.­95
g.­63

bases of miraculous power

  • rdzu ’phrul gyi rkang pa
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ།
  • ṛddhipāda
  • ṛddhipada

Determination, discernment, diligence, and meditative concentration.

9 passages contain this term:

  • 2.­1
  • 2.­4
  • 2.­6
  • 4.­22
  • 5.­94
  • 13.­153
  • 13.­165
  • 26.­130
  • g.­664
g.­64

Bāṣpa

  • rlangs pa
  • རླངས་པ།
  • bāṣpa

One of the monks attending this teaching in Śrāvastī, at Jeta Grove. He was one of the five companions who joined Prince Siddhārtha while practicing austerities and attended his first turning of the wheel of Dharma at the Deer Park, after the Buddha’s awakening.

2 passages contain this term:

  • 1.­2
  • g.­183
g.­66

beneficial activity

  • don spyad pa
  • དོན་སྤྱད་པ།
  • arthakriyā

1 passage contains this term:

  • 5.­1
g.­68

bhadraṃkara gem

  • rin po che bzang byed
  • རིན་པོ་ཆེ་བཟང་བྱེད།
  • ratna­bhadraṃkara

1 passage contains this term:

  • 10.­1
g.­70

Bhadrika

  • bzang po
  • བཟང་པོ།
  • bhadrika

One of the monks attending this teaching in Śrāvastī, at Jeta Grove. He was one of the five companions who joined Prince Siddhārtha while practicing austerities and attended his first turning of the wheel of Dharma at the Deer Park, after the Buddha’s awakening.

2 passages contain this term:

  • 1.­2
  • g.­183
g.­81

blessed one

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

Definition from the 84000 Glossary of Terms:

In Buddhist literature, an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

49 passages contain this term:

  • i.­2
  • 1.­2
  • 1.­4-6
  • 1.­13-14
  • 1.­16-20
  • 6.­34-37
  • 6.­39
  • 6.­61
  • 7.­36
  • 7.­38-40
  • 7.­42-44
  • 7.­146
  • 13.­6
  • 13.­17
  • 18.­42
  • 18.­47
  • 22.­33
  • 23.­55
  • 24.­3
  • 24.­77
  • 24.­86
  • 24.­89
  • 24.­91
  • 25.­11
  • 25.­13
  • 25.­54
  • 26.­43-44
  • 26.­102-103
  • 26.­134
  • 26.­218
  • 27.­15
  • 27.­25
  • g.­208
g.­83

Bodhi tree

  • byang chub kyi shing
  • byang chub shing
  • བྱང་ཆུབ་ཀྱི་ཤིང་།
  • བྱང་ཆུབ་ཤིང་།
  • bodhivṛkṣa

Lit. “tree of awakening.” Name of the tree under which the Buddha Śākyamuni attained awakening in Bodhgayā. It is a kind of fig tree, the Ficus religiosa, known in Sanskrit as aśvattha or pippala. It is also mentioned as the tree beneath which every buddha will manifest the attainment of buddhahood.

53 passages contain this term:

  • s.­1
  • i.­8
  • 7.­72
  • 13.­186
  • 18.­49
  • 19.­1
  • 19.­12-13
  • 19.­23
  • 19.­48
  • 19.­54
  • 19.­58
  • 19.­81-83
  • 20.­6
  • 20.­12
  • 20.­31
  • 21.­3
  • 21.­10
  • 21.­37
  • 21.­58
  • 21.­108
  • 21.­183
  • 23.­26
  • 23.­44
  • 23.­53
  • 24.­1-2
  • 24.­95
  • 25.­1
  • 25.­54
  • g.­73
  • g.­134
  • g.­137
  • g.­141
  • g.­143
  • g.­181
  • g.­426
  • g.­427
  • g.­540
  • g.­566
  • g.­569
  • g.­598
  • g.­599
  • g.­623
  • g.­661
  • g.­676
  • g.­677
  • g.­715
  • g.­731
  • g.­735
  • g.­754
g.­84

bodhisattva

  • byang chub sems dpa’
  • བྱང་ཆུབ་སེམས་དཔའ།
  • bodhisattva

Definition from the 84000 Glossary of Terms:

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the five bodhisattva paths and ten bodhisattva levels. Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize the two aspects of selflessness, with respect to afflicted mental states and the nature of all phenomena.

In this text:

Here, “Bodhisattva” is also used to refer specifically to the Buddha prior to his awakening, both during this life, as Prince Siddhārtha, and during his previous life, as Śvetaketu, in the Heaven of Joy.

588 passages contain this term:

  • i.­2-10
  • i.­12-14
  • i.­16
  • i.­19-20
  • 1.­1
  • 1.­3
  • 1.­14-16
  • 1.­18-20
  • 1.­26
  • 2.­1-4
  • 2.­6
  • 2.­9
  • 2.­11
  • 2.­14
  • 2.­32
  • 3.­1-2
  • 3.­14
  • 3.­16-33
  • 3.­36-38
  • 3.­49
  • 3.­56
  • 4.­1-7
  • 4.­34-36
  • 5.­1-3
  • 5.­5
  • 5.­8
  • 5.­31
  • 5.­63
  • 5.­65
  • 5.­81-83
  • 6.­2
  • 6.­9
  • 6.­21-23
  • 6.­25-26
  • 6.­28
  • 6.­30-61
  • 6.­65-67
  • 6.­71
  • 7.­1
  • 7.­4
  • 7.­27-32
  • 7.­34
  • 7.­36-41
  • 7.­47
  • 7.­49
  • 7.­71-74
  • 7.­85-90
  • 7.­94-95
  • 7.­99
  • 7.­104
  • 7.­126-128
  • 7.­150
  • 8.­1
  • 8.­7-8
  • 8.­11
  • 9.­3-4
  • 9.­10
  • 10.­1-2
  • 10.­7-8
  • 10.­15
  • 10.­24
  • 11.­1
  • 11.­9
  • 11.­14-15
  • 11.­18-19
  • 11.­25
  • 11.­28
  • 11.­36
  • 12.­6-7
  • 12.­22-24
  • 12.­26-29
  • 12.­31-32
  • 12.­34-35
  • 12.­38-42
  • 12.­44
  • 12.­47-48
  • 12.­52-54
  • 12.­58
  • 12.­60-61
  • 12.­63-66
  • 13.­1-4
  • 13.­6
  • 13.­15-17
  • 13.­141-142
  • 13.­144-145
  • 13.­147
  • 13.­154-155
  • 13.­160
  • 13.­168-170
  • 13.­189
  • 14.­1
  • 14.­4-9
  • 14.­11
  • 14.­13-14
  • 14.­17-19
  • 14.­21-24
  • 14.­26-27
  • 14.­59
  • 15.­1
  • 15.­7
  • 15.­11-13
  • 15.­23
  • 15.­26-29
  • 15.­32-33
  • 15.­36-37
  • 15.­39
  • 15.­42
  • 15.­47
  • 15.­50
  • 15.­52-54
  • 15.­58
  • 15.­64
  • 15.­70
  • 15.­77
  • 15.­87
  • 15.­96-97
  • 15.­100-108
  • 15.­112
  • 15.­114
  • 15.­118
  • 15.­121
  • 15.­124
  • 15.­126
  • 15.­129-131
  • 15.­140
  • 15.­150-154
  • 15.­158
  • 15.­162-163
  • 15.­167
  • 15.­173-174
  • 15.­177
  • 15.­179-180
  • 15.­212
  • 15.­214
  • 16.­1-3
  • 16.­7-8
  • 16.­16-17
  • 16.­19-22
  • 16.­25
  • 16.­35
  • 16.­38
  • 17.­1
  • 17.­3-13
  • 17.­22-23
  • 17.­26
  • 17.­29
  • 17.­33
  • 17.­35
  • 17.­44-49
  • 18.­1
  • 18.­3
  • 18.­8-9
  • 18.­24
  • 18.­26-28
  • 18.­31-39
  • 18.­41
  • 18.­45-46
  • 19.­1
  • 19.­4-5
  • 19.­7-9
  • 19.­11
  • 19.­19-21
  • 19.­23-24
  • 19.­27
  • 19.­34
  • 19.­36
  • 19.­38
  • 19.­41
  • 19.­45
  • 19.­50
  • 19.­61
  • 19.­67-68
  • 19.­71
  • 19.­76
  • 19.­78
  • 19.­81-83
  • 20.­1-3
  • 20.­5
  • 20.­7
  • 20.­9
  • 20.­11
  • 20.­13
  • 20.­15
  • 20.­17
  • 20.­19
  • 20.­21-22
  • 20.­27
  • 20.­29
  • 20.­34
  • 21.­1-2
  • 21.­7
  • 21.­11
  • 21.­22
  • 21.­24-26
  • 21.­43
  • 21.­47
  • 21.­60
  • 21.­62
  • 21.­64
  • 21.­66-67
  • 21.­86
  • 21.­88
  • 21.­92
  • 21.­106-110
  • 21.­112
  • 21.­114-115
  • 21.­118-123
  • 21.­133
  • 21.­145
  • 21.­151
  • 21.­153
  • 21.­155
  • 21.­157
  • 21.­159
  • 21.­172
  • 21.­175
  • 21.­183
  • 21.­191-200
  • 21.­202
  • 21.­204
  • 21.­206
  • 21.­210
  • 21.­216
  • 21.­241
  • 22.­1
  • 22.­3
  • 22.­5-6
  • 22.­9
  • 22.­11-25
  • 22.­32
  • 22.­36-37
  • 22.­40
  • 22.­67
  • 23.­66
  • 23.­72
  • 24.­77
  • 24.­82
  • 24.­172
  • 26.­44
  • 26.­53-55
  • 26.­100
  • 26.­102
  • 26.­113
  • 26.­135
  • 26.­175
  • 26.­216
  • 27.­2
  • 27.­5
  • 27.­14
  • 27.­25
  • g.­11
  • g.­16
  • g.­38
  • g.­72
  • g.­96
  • g.­131
  • g.­136
  • g.­139
  • g.­145
  • g.­149
  • g.­160
  • g.­161
  • g.­200
  • g.­225
  • g.­228
  • g.­241
  • g.­250
  • g.­264
  • g.­265
  • g.­280
  • g.­281
  • g.­282
  • g.­317
  • g.­325
  • g.­339
  • g.­346
  • g.­349
  • g.­352
  • g.­358
  • g.­371
  • g.­401
  • g.­402
  • g.­421
  • g.­423
  • g.­430
  • g.­433
  • g.­434
  • g.­447
  • g.­464
  • g.­467
  • g.­486
  • g.­496
  • g.­501
  • g.­503
  • g.­506
  • g.­508
  • g.­514
  • g.­527
  • g.­536
  • g.­538
  • g.­541
  • g.­554
  • g.­563
  • g.­574
  • g.­577
  • g.­581
  • g.­584
  • g.­585
  • g.­591
  • g.­626
  • g.­646
  • g.­656
  • g.­660
  • g.­671
  • g.­674
  • g.­683
  • g.­686
  • g.­708
  • g.­756
g.­85

Brahmā

  • tshangs pa
  • ཚངས་པ།
  • brahmā

Definition from the 84000 Glossary of Terms:

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). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of Sahā World” (Sahāṃpati) and Great Brahmā (Mahābrahmā).

126 passages contain this term:

  • i.­9
  • 1.­5
  • 2.­1
  • 2.­3
  • 2.­31
  • 3.­31
  • 4.­4
  • 5.­3
  • 5.­5
  • 5.­30
  • 5.­39
  • 5.­42
  • 5.­52
  • 5.­59
  • 5.­61
  • 5.­83
  • 6.­36-37
  • 6.­39
  • 6.­41
  • 6.­43-44
  • 6.­54-55
  • 6.­61
  • 6.­64
  • 6.­66
  • 7.­22-24
  • 7.­28-29
  • 7.­34
  • 7.­54-57
  • 7.­61
  • 7.­74
  • 7.­78
  • 7.­94
  • 7.­99
  • 7.­146
  • 8.­4
  • 8.­8
  • 9.­7
  • 11.­8
  • 11.­16
  • 11.­36
  • 13.­1
  • 13.­5
  • 13.­55
  • 13.­187
  • 14.­39
  • 15.­75
  • 15.­121
  • 15.­129
  • 15.­145
  • 15.­189
  • 16.­6
  • 16.­13
  • 17.­18
  • 19.­4
  • 19.­8
  • 19.­11-16
  • 19.­18-19
  • 19.­47
  • 19.­50
  • 19.­56
  • 19.­69
  • 20.­5
  • 20.­18
  • 20.­21
  • 20.­30
  • 21.­87
  • 21.­102
  • 21.­133
  • 21.­170
  • 21.­213
  • 21.­227
  • 21.­238
  • 22.­46
  • 22.­64
  • 22.­71
  • 23.­14
  • 23.­39
  • 24.­97
  • 24.­170
  • 25.­9-14
  • 25.­20
  • 25.­22-28
  • 25.­31
  • 25.­33
  • 25.­48-49
  • 25.­51
  • 26.­30
  • 26.­32
  • 26.­35
  • 26.­41
  • 26.­44-45
  • 26.­81
  • 26.­140
  • 26.­170
  • 26.­213
  • 27.­5-6
  • 27.­9
g.­86

Brahma Realm

  • tshangs ris
  • ཚངས་རིས།
  • brahmakāyika

The first god realm of form, it is the lowest of the three heavens that make up the first dhyāna heaven in the form realm.

18 passages contain this term:

  • 6.­36-38
  • 6.­43
  • 6.­61
  • 7.­28
  • 12.­43
  • 18.­30
  • 19.­8
  • 23.­18
  • 23.­23
  • 24.­117
  • 24.­126
  • 25.­12
  • 25.­25
  • 25.­53
  • 26.­215
  • g.­613
g.­94

branches of awakening

  • byang chub kyi yan lag
  • byang chub yan lag
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག
  • བྱང་ཆུབ་ཡན་ལག
  • bodhyaṅga

See “seven branches of awakening” and also 4.­25 for an explanation of each.

10 passages contain this term:

  • 2.­1
  • 2.­4-5
  • 2.­8
  • 4.­25
  • 13.­153
  • 13.­165
  • 21.­227
  • 24.­22
  • 26.­130
g.­95

buddha

  • sangs rgyas
  • སངས་རྒྱས།
  • buddha

The Indic term buddha is used in Buddhism as an epithet for fully awakened beings in general and, more specifically, often refers to the historical buddha, Siddhārtha Gautama, also known as the Buddha Śākyamuni. The term buddha is the past participle of the Sanskrit root budh, meaning “to awaken,” “to understand,” or “to become aware.”

Sometimes also translated here as “awakened one.”

299 passages contain this term:

  • s.­1
  • i.­1-3
  • i.­8-13
  • i.­16
  • i.­19-21
  • i.­23
  • 1.­1
  • 1.­5-6
  • 1.­12
  • 1.­16
  • 2.­3-4
  • 2.­11-12
  • 2.­18
  • 2.­23
  • 2.­29
  • 3.­13-14
  • 4.­4
  • 4.­10
  • 4.­28-29
  • 4.­31-32
  • 4.­45
  • 6.­18
  • 6.­34
  • 7.­23
  • 7.­36
  • 7.­38
  • 7.­40-41
  • 7.­43
  • 7.­48-49
  • 7.­90-91
  • 7.­95
  • 7.­97
  • 7.­105-107
  • 7.­120-124
  • 7.­126
  • 7.­146
  • 7.­150
  • 11.­7
  • 12.­1
  • 12.­74
  • 13.­6
  • 13.­10
  • 13.­17
  • 13.­73-75
  • 13.­146
  • 13.­155
  • 15.­29
  • 15.­52
  • 15.­211
  • 17.­31
  • 17.­35
  • 19.­3
  • 19.­19
  • 19.­55
  • 19.­70
  • 19.­77
  • 20.­1-2
  • 20.­5
  • 20.­7
  • 20.­9
  • 20.­11
  • 20.­13
  • 20.­15
  • 20.­17-21
  • 20.­33
  • 21.­1
  • 21.­227
  • 21.­240-241
  • 22.­33
  • 22.­35-36
  • 22.­39
  • 22.­41
  • 23.­16
  • 23.­28-29
  • 23.­53
  • 24.­7
  • 24.­14
  • 24.­26
  • 24.­77
  • 24.­85
  • 24.­114
  • 24.­173
  • 25.­8
  • 25.­11
  • 25.­24
  • 25.­56-57
  • 26.­11
  • 26.­27
  • 26.­38
  • 26.­47
  • 26.­51
  • 26.­54-55
  • 26.­90-91
  • 26.­93
  • 26.­99-102
  • 26.­113-114
  • 26.­175
  • 26.­195
  • 26.­220
  • 26.­241
  • 27.­2
  • 27.­5-6
  • 27.­8
  • 27.­10
  • 27.­15
  • 27.­19
  • g.­2
  • g.­10
  • g.­18
  • g.­39
  • g.­46
  • g.­56
  • g.­59
  • g.­60
  • g.­64
  • g.­70
  • g.­73
  • g.­83
  • g.­84
  • g.­87
  • g.­92
  • g.­98
  • g.­101
  • g.­122
  • g.­126
  • g.­135
  • g.­139
  • g.­149
  • g.­150
  • g.­157
  • g.­171
  • g.­181
  • g.­188
  • g.­198
  • g.­200
  • g.­208
  • g.­210
  • g.­217
  • g.­226
  • g.­227
  • g.­228
  • g.­230
  • g.­231
  • g.­241
  • g.­250
  • g.­251
  • g.­252
  • g.­254
  • g.­264
  • g.­278
  • g.­279
  • g.­288
  • g.­289
  • g.­293
  • g.­298
  • g.­305
  • g.­306
  • g.­309
  • g.­317
  • g.­324
  • g.­326
  • g.­329
  • g.­333
  • g.­338
  • g.­343
  • g.­347
  • g.­350
  • g.­359
  • g.­361
  • g.­370
  • g.­371
  • g.­373
  • g.­374
  • g.­391
  • g.­393
  • g.­398
  • g.­406
  • g.­419
  • g.­420
  • g.­434
  • g.­439
  • g.­446
  • g.­455
  • g.­475
  • g.­481
  • g.­482
  • g.­484
  • g.­501
  • g.­503
  • g.­504
  • g.­506
  • g.­507
  • g.­509
  • g.­513
  • g.­518
  • g.­520
  • g.­521
  • g.­523
  • g.­531
  • g.­534
  • g.­537
  • g.­539
  • g.­542
  • g.­543
  • g.­545
  • g.­553
  • g.­557
  • g.­559
  • g.­560
  • g.­564
  • g.­565
  • g.­567
  • g.­569
  • g.­579
  • g.­597
  • g.­600
  • g.­605
  • g.­610
  • g.­616
  • g.­617
  • g.­619
  • g.­622
  • g.­624
  • g.­625
  • g.­630
  • g.­636
  • g.­641
  • g.­644
  • g.­647
  • g.­648
  • g.­656
  • g.­657
  • g.­662
  • g.­665
  • g.­674
  • g.­676
  • g.­685
  • g.­687
  • g.­694
  • g.­697
  • g.­698
  • g.­700
  • g.­710
  • g.­713
  • g.­720
  • g.­722
  • g.­732
  • g.­733
  • g.­739
  • g.­744
  • g.­745
  • g.­749
  • g.­750
  • g.­751
  • g.­752
  • g.­756
  • g.­768
g.­97

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.

8 passages contain this term:

  • 2.­13
  • 15.­65
  • 15.­83
  • 20.­27
  • 21.­164
  • 21.­212
  • 23.­58
  • 23.­68
g.­99

Candana

  • tsan dan
  • ཙན་དན།
  • candana

One of the gods of the pure realms.

5 passages contain this term:

  • 1.­13
  • 1.­18
  • 1.­23
  • 13.­66
  • 27.­1
g.­104

celestial maiden

  • lha’i bu mo
  • lha yi bu mo
  • lha mo
  • ལྷའི་བུ་མོ།
  • ལྷ་ཡི་བུ་མོ།
  • ལྷ་མོ།
  • devakanyā
  • apsaras

Sometimes also translated “goddess.”

12 passages contain this term:

  • 2.­13
  • 3.­35-36
  • 3.­44
  • 7.­2
  • 7.­20
  • 7.­25
  • 7.­73
  • 7.­87
  • 15.­140
  • 23.­58
  • g.­215
g.­105

celestial palace

  • gzhal med khang
  • གཞལ་མེད་ཁང་།
  • vimāna

The Sanskrit term vimāna can refer to a multistoried mansion or palace, or even an estate, but is more often used in the sense of a celestial chariot of the gods, sometimes taking the form of a multistoried palace.

9 passages contain this term:

  • 2.­13-14
  • 3.­1
  • 4.­1-2
  • 5.­34
  • 5.­63
  • 19.­39
  • 21.­107
g.­106

Chanda

  • dun pa
  • དུན་པ།
  • chanda

Prince Siddhārtha’s charioteer.

48 passages contain this term:

  • 7.­67
  • 7.­71
  • 9.­9
  • 11.­22
  • 15.­54-55
  • 15.­58
  • 15.­61
  • 15.­64
  • 15.­69-70
  • 15.­72-73
  • 15.­77
  • 15.­80-81
  • 15.­87
  • 15.­91
  • 15.­96-97
  • 15.­100
  • 15.­107
  • 15.­121-123
  • 15.­125-127
  • 15.­150
  • 15.­153
  • 15.­158-161
  • 15.­171
  • 15.­173-176
  • 15.­178-180
  • 15.­184
  • 15.­196
  • 15.­199
  • 15.­203
  • 16.­1
  • g.­29
g.­107

Citrā

  • ga pa
  • ག་པ།
  • citrā

A constellation in the south, personified as a semidivine being. Here also called upon for protection.

2 passages contain this term:

  • 9.­1
  • 24.­140
g.­113

craving

  • sred pa
  • སྲེད་པ།
  • tṛṣṇā

Definition from the 84000 Glossary of Terms:

Eighth of the twelve links of dependent origination. Craving is often listed as threefold: craving for the desirable, craving for existence, and craving for nonexistence.

29 passages contain this term:

  • 13.­80
  • 13.­83
  • 13.­119
  • 15.­30
  • 15.­48
  • 16.­31
  • 18.­18
  • 20.­36
  • 22.­14-15
  • 22.­22
  • 22.­26
  • 22.­29
  • 22.­35
  • 24.­28
  • 24.­38
  • 24.­51
  • 24.­55
  • 24.­71
  • 24.­94
  • 25.­2
  • 25.­23
  • 25.­28
  • 26.­64-65
  • 26.­84
  • 26.­87
  • 26.­144
  • g.­681
g.­117

Cunda

  • skul byed
  • སྐུལ་བྱེད།
  • cunda

One of the monks attending this teaching in Śrāvastī, at Jeta Grove.

1 passage contains this term:

  • 1.­2
g.­118

Dānaśīla

  • da na shi la
  • ད་ན་ཤི་ལ།
  • dānaśīla

An Indian preceptor from Kashmir who was resident in Tibet during the late eighth and early ninth centuries. He translated many texts in the Kangyur in collaboration with Yeshé Dé.

1 passage contains this term:

  • c.­2
g.­123

demigod

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

Definition from the 84000 Glossary of Terms:

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

51 passages contain this term:

  • 1.­20
  • 2.­3
  • 2.­19
  • 3.­52
  • 5.­76
  • 6.­58
  • 7.­25
  • 7.­107
  • 7.­128
  • 8.­4
  • 10.­1
  • 11.­8
  • 12.­32
  • 12.­65
  • 13.­1
  • 13.­3
  • 13.­5
  • 13.­184
  • 15.­125-126
  • 15.­130
  • 15.­150
  • 15.­213
  • 17.­18
  • 17.­48
  • 17.­74
  • 19.­22
  • 19.­47
  • 19.­50
  • 19.­69
  • 20.­12
  • 20.­21
  • 21.­59
  • 21.­86
  • 21.­153
  • 21.­203
  • 21.­212
  • 21.­238
  • 24.­2
  • 24.­34
  • 25.­36
  • 25.­50
  • 25.­52-53
  • 26.­12
  • 26.­58
  • 26.­212
  • 26.­215
  • 27.­25
  • g.­51
  • g.­729
g.­124

demon

  • bdud
  • བདུད།
  • māra

Definition from the 84000 Glossary of Terms:

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

47 passages contain this term:

  • s.­1
  • i.­8
  • 1.­26
  • 3.­31
  • 5.­31
  • 5.­38
  • 5.­61
  • 7.­96
  • 7.­127
  • 13.­52
  • 15.­53
  • 15.­90
  • 15.­95
  • 15.­148
  • 15.­189
  • 17.­46
  • 17.­70
  • 19.­3
  • 19.­58
  • 19.­69
  • 19.­80
  • 19.­84
  • 21.­1
  • 21.­9
  • 21.­22
  • 21.­26
  • 21.­107-108
  • 21.­211
  • 21.­216
  • 21.­222
  • 21.­234
  • 21.­240
  • 22.­44
  • 22.­51
  • 23.­29
  • 23.­53
  • 24.­42
  • 24.­70
  • 26.­145
  • 26.­176
  • 26.­215
  • 26.­218
  • 27.­3
  • 27.­5
  • g.­164
  • g.­583
g.­145

Dharmoccaya

  • chos kyis mtho ba
  • ཆོས་ཀྱིས་མཐོ་བ།
  • dharmoccaya

A palace in the Heaven of Joy, where the Bodhisattva taught the Dharma to gods.

2 passages contain this term:

  • 3.­1
  • 3.­37
g.­148

diligence

  • brtson ’grus
  • བརྩོན་འགྲུས།
  • vīrya

46 passages contain this term:

  • 1.­16
  • 2.­1
  • 2.­5
  • 2.­7
  • 2.­30
  • 4.­23-25
  • 4.­28
  • 5.­89
  • 7.­36
  • 7.­126
  • 13.­11
  • 13.­24
  • 13.­52-53
  • 13.­93
  • 13.­135-136
  • 13.­151
  • 13.­153
  • 13.­163
  • 15.­59
  • 15.­93
  • 16.­4
  • 17.­5
  • 18.­13
  • 18.­15
  • 19.­73
  • 20.­8
  • 21.­64
  • 21.­78
  • 21.­103
  • 21.­228
  • 22.­40
  • 23.­23
  • 26.­52
  • 26.­101
  • 26.­127
  • 26.­180
  • 26.­201
  • 27.­3
  • g.­63
  • g.­186
  • g.­187
  • g.­591
g.­149

Dīpaṃkara

  • mar me mdzad
  • མར་མེ་མཛད།
  • dīpaṃkara

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

9 passages contain this term:

  • 1.­15
  • 2.­15
  • 13.­72
  • 13.­74
  • 13.­127
  • 17.­35
  • 23.­16
  • 25.­8
  • 26.­55
g.­152

discipline

  • tshul khrims
  • ཚུལ་ཁྲིམས།
  • śīla

Definition from the 84000 Glossary of Terms:

Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”

68 passages contain this term:

  • 2.­1
  • 2.­5-6
  • 2.­10
  • 2.­17
  • 3.­32
  • 4.­10
  • 4.­28
  • 4.­45
  • 4.­47-48
  • 5.­19
  • 5.­50
  • 5.­87
  • 6.­9
  • 7.­30
  • 7.­39
  • 7.­126
  • 10.­20
  • 12.­49
  • 12.­78
  • 13.­11
  • 13.­22
  • 13.­37
  • 13.­48-49
  • 13.­54
  • 13.­56
  • 13.­131-132
  • 13.­136
  • 13.­150
  • 13.­152
  • 13.­163
  • 14.­49
  • 15.­59
  • 15.­141
  • 15.­147
  • 15.­160
  • 17.­61
  • 17.­63
  • 18.­26
  • 18.­28
  • 18.­33
  • 18.­44-45
  • 19.­53
  • 21.­141
  • 21.­148
  • 21.­224
  • 21.­227-229
  • 22.­45-46
  • 23.­22
  • 23.­47
  • 23.­54
  • 24.­29
  • 24.­107
  • 26.­52
  • 26.­127
  • 26.­135
  • 26.­140
  • 26.­147
  • 27.­8
  • 27.­13
  • g.­591
g.­153

disciplined conduct

  • brtul zhugs
  • བརྟུལ་ཞུགས།
  • vrata

19 passages contain this term:

  • 5.­19
  • 5.­51
  • 7.­54
  • 12.­49
  • 13.­25
  • 13.­31
  • 13.­43
  • 13.­185
  • 15.­69
  • 15.­93
  • 15.­128
  • 15.­167
  • 17.­1-2
  • 19.­72
  • 19.­78
  • 21.­97
  • 21.­170
  • 26.­3
g.­169

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

Definition from the 84000 Glossary of Terms:

Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (1) he never makes a mistake, (2) he is never boisterous, (3) he never forgets, (4) his concentration never falters, (5) he has no notion of distinctness, (6) his equanimity is not due to lack of consideration, (7) his motivation never falters, (8) his endeavor never fails, (9) his mindfulness never falters, (10) he never abandons his concentration, (11) his insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.

5 passages contain this term:

  • 13.­3
  • 19.­11
  • 26.­1
  • 26.­141
  • n.­18
g.­174

elixir

  • bcud
  • བཅུད།
  • rasa

8 passages contain this term:

  • 23.­38
  • 24.­62-67
  • 26.­169
g.­176

eon

  • bskal pa
  • བསྐལ་པ།
  • kalpa

Definition from the 84000 Glossary of Terms:

A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.

82 passages contain this term:

  • 1.­12
  • 2.­11
  • 2.­17
  • 2.­20
  • 4.­4
  • 4.­40
  • 5.­85
  • 5.­87-91
  • 6.­65
  • 7.­36
  • 7.­126
  • 7.­129
  • 10.­3
  • 10.­6
  • 12.­49
  • 13.­4
  • 13.­45
  • 13.­48
  • 13.­60
  • 13.­74-76
  • 13.­129
  • 14.­50
  • 15.­9
  • 15.­44
  • 15.­59
  • 15.­87
  • 15.­141-142
  • 17.­78
  • 18.­45
  • 19.­12
  • 19.­48
  • 19.­66
  • 19.­72
  • 19.­78
  • 19.­85
  • 20.­4
  • 20.­36
  • 21.­3
  • 21.­112
  • 21.­143
  • 21.­148
  • 21.­170
  • 21.­200
  • 22.­7
  • 22.­45-50
  • 22.­69
  • 23.­9
  • 23.­21
  • 23.­51
  • 24.­53
  • 24.­57
  • 24.­61
  • 24.­66
  • 25.­7
  • 26.­37
  • 26.­40
  • 26.­45
  • 26.­47
  • 26.­49
  • 26.­52
  • 26.­81
  • 26.­217
  • 26.­241
  • 27.­12
  • 27.­14-15
  • 27.­17
  • 27.­19
  • 27.­23
  • g.­149
g.­177

equanimity

  • btang snyoms
  • བཏང་སྙོམས།
  • upekṣā

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

21 passages contain this term:

  • 2.­1
  • 4.­11
  • 4.­25
  • 5.­92
  • 6.­22
  • 7.­126
  • 8.­11
  • 11.­2
  • 13.­5
  • 13.­28
  • 13.­164
  • 15.­144
  • 17.­22
  • 19.­12
  • 20.­30
  • 26.­35
  • 26.­124
  • 26.­128
  • 26.­199
  • 27.­10
  • g.­195
g.­179

factors of awakening

  • byang chub kyi phyogs kyi chos
  • བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས།
  • bodhi­pakṣa­dharma

See “thirty-seven factors of awakening.”

3 passages contain this term:

  • 2.­1
  • 13.­153
  • 13.­159
g.­180

faculty

  • dbang po lnga
  • དབང་པོ་ལྔ།
  • pañcendriya

See “five faculties.”

6 passages contain this term:

  • 2.­1
  • 2.­4
  • 4.­23
  • 13.­153
  • 22.­35
  • 26.­130
g.­188

fivefold vision

  • spyan lnga
  • སྤྱན་ལྔ།
  • pañcacakṣuḥ

These comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of Dharma, and (5) the eye of the buddhas.

2 passages contain this term:

  • 1.­5
  • 26.­1
g.­189

flag

  • ba dan
  • བ་དན།
  • patākā

19 passages contain this term:

  • 2.­13
  • 7.­2
  • 7.­20
  • 7.­87
  • 8.­7
  • 13.­15
  • 14.­7
  • 15.­27
  • 15.­52
  • 15.­106
  • 19.­6
  • 21.­239
  • 22.­35
  • 22.­43
  • 23.­13
  • 23.­52
  • 26.­43
  • 26.­116
  • 26.­158
g.­192

fortunate

  • bkra shis dang ldan pa
  • བཀྲ་ཤིས་དང་ལྡན་པ།
  • maṅgalya

5 passages contain this term:

  • 5.­1
  • 12.­38
  • 15.­198
  • 16.­13
  • 26.­91
g.­194

Four Great Kings

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

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling over the kumbhāṇḍas in the south; Virūḍhaka, ruling the nāgas in the west; Virūpākṣa, ruling the gandharvas in the east; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World-Protectors (lokapāla, ’jig rten skyong ba).

In this text:

See also “guardians of the world.”

18 passages contain this term:

  • 5.­30
  • 6.­22
  • 6.­39
  • 6.­47
  • 6.­50-51
  • 12.­42
  • 15.­23
  • 15.­101
  • 23.­58
  • 23.­63
  • 24.­98
  • g.­146
  • g.­223
  • g.­311
  • g.­711
  • g.­746
  • g.­747
g.­199

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.

4 passages contain this term:

  • i.­2
  • 2.­6
  • 19.­11
  • 26.­1
g.­202

gandharva

  • dri za
  • དྲི་ཟ།
  • gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are under the jurisdiction of the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by any sentient being in the realm of desire (kāma­dhātu) during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

35 passages contain this term:

  • 2.­3
  • 2.­19
  • 3.­48
  • 5.­3
  • 6.­58
  • 7.­25
  • 10.­1
  • 10.­9
  • 11.­4-5
  • 12.­32
  • 13.­1
  • 13.­5
  • 13.­184
  • 15.­28
  • 15.­53
  • 15.­102
  • 15.­150
  • 17.­18
  • 17.­48
  • 17.­74
  • 19.­22
  • 20.­7
  • 20.­21
  • 20.­32
  • 21.­7
  • 21.­59
  • 24.­2
  • 24.­59
  • 24.­133
  • 25.­20
  • 26.­212
  • 26.­215
  • 27.­25
  • g.­146
g.­204

Ganges

  • gang ga
  • གང་ག
  • gaṅgā

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a usual metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta, and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

13 passages contain this term:

  • 12.­40
  • 13.­65
  • 19.­34
  • 19.­58
  • 21.­53
  • 21.­60
  • 21.­83
  • 23.­26
  • 24.­67
  • 26.­17
  • 27.­15
  • g.­210
  • g.­292
g.­205

garuḍa

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

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

24 passages contain this term:

  • 2.­3
  • 5.­3
  • 6.­58
  • 7.­107
  • 10.­1
  • 10.­9
  • 13.­1
  • 13.­5
  • 13.­100
  • 15.­45
  • 15.­150
  • 17.­18
  • 17.­48
  • 18.­40
  • 20.­21
  • 21.­21
  • 21.­23
  • 21.­86
  • 21.­173
  • 21.­219
  • 21.­238
  • 24.­2
  • 26.­212
  • 26.­215
g.­208

Gautama

  • gau ta ma
  • གཽ་ཏ་མ།
  • gautama

The family name of Prince Siddhārtha. Gautama means “descendant of Gotama,” while his clan name, Gotama, means “Excellent Cow.” When the Buddha is addressed as Gautama in the sūtras, it typically implies that the speaker does not share the respect of his disciples, who would rather refer to him as the “Blessed One” (Bhagavān) or another such epithet.

27 passages contain this term:

  • 16.­4-5
  • 17.­6
  • 17.­40-41
  • 17.­43
  • 18.­26-27
  • 21.­23
  • 21.­209
  • 23.­4
  • 23.­75
  • 24.­84
  • 24.­91
  • 26.­10
  • 26.­12-14
  • 26.­16
  • 26.­18
  • 26.­20-22
  • 26.­25
  • g.­95
  • g.­347
  • g.­406
g.­209

Gavāṃpati

  • ba lang bdag
  • བ་ལང་བདག
  • gavāṃpati

One of the monks attending this teaching in Śrāvastī, at Jeta Grove.

1 passage contains this term:

  • 1.­2
g.­211

Gayākāśyapa

  • ga y’a ’od srung
  • ག་ཡའ་འོད་སྲུང་།
  • gayākāśyapa

One of the monks attending this teaching in Śrāvastī, at Jeta Grove.

1 passage contains this term:

  • 1.­2
g.­212

generosity

  • sbyin pa
  • སྦྱིན་པ།
  • dāna

30 passages contain this term:

  • 2.­1
  • 2.­10-11
  • 4.­28
  • 4.­45
  • 4.­48
  • 5.­85
  • 7.­45
  • 7.­71
  • 7.­74
  • 7.­126
  • 10.­20
  • 13.­2
  • 13.­47
  • 13.­143
  • 13.­151
  • 13.­156
  • 13.­163
  • 15.­141
  • 19.­53
  • 19.­72
  • 21.­228
  • 22.­45
  • 23.­12
  • 24.­107
  • 26.­127
  • 26.­151
  • 27.­8
  • g.­196
  • g.­591
g.­213

god

  • lha
  • lha’i bu
  • ལྷ།
  • ལྷའི་བུ།
  • kauṇḍinyadeva
  • devaputra

Definition from the 84000 Glossary of Terms:

Cognate with the English term divine, the devas are most generally a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), material realm (rūpadhātu), and immaterial realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the material and immaterial realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

543 passages contain this term:

  • i.­2-3
  • i.­5
  • i.­7
  • i.­9-10
  • 1.­5-6
  • 1.­8
  • 1.­12-13
  • 1.­16-21
  • 1.­23
  • 1.­27
  • 2.­1
  • 2.­3
  • 2.­7-8
  • 2.­12
  • 2.­14
  • 2.­19
  • 2.­21-22
  • 2.­25
  • 2.­27
  • 3.­1-2
  • 3.­13-15
  • 3.­21
  • 3.­28-31
  • 3.­33
  • 3.­37
  • 3.­44
  • 3.­52
  • 3.­56
  • 4.­1-2
  • 4.­5-7
  • 4.­13
  • 4.­34-36
  • 5.­1-3
  • 5.­5
  • 5.­23
  • 5.­30
  • 5.­34
  • 5.­52
  • 5.­55-56
  • 5.­59
  • 5.­61
  • 5.­64
  • 5.­69
  • 5.­76
  • 5.­79
  • 5.­81
  • 5.­83
  • 5.­88
  • 5.­102
  • 6.­9
  • 6.­12
  • 6.­22
  • 6.­24-27
  • 6.­30-33
  • 6.­36-40
  • 6.­42
  • 6.­47
  • 6.­52-56
  • 6.­58-59
  • 6.­61-62
  • 6.­73
  • 7.­3
  • 7.­12
  • 7.­16
  • 7.­19
  • 7.­21-26
  • 7.­28-31
  • 7.­33
  • 7.­40
  • 7.­52-55
  • 7.­57
  • 7.­59
  • 7.­64
  • 7.­69-70
  • 7.­76
  • 7.­82-83
  • 7.­85
  • 7.­87-88
  • 7.­90
  • 7.­96
  • 7.­104
  • 7.­106-107
  • 7.­109-110
  • 7.­118
  • 7.­123
  • 7.­125-130
  • 7.­134-135
  • 7.­137-139
  • 7.­141-142
  • 7.­144
  • 7.­149-150
  • 8.­5-11
  • 10.­1-2
  • 10.­6-7
  • 10.­13
  • 10.­18
  • 11.­4-5
  • 11.­30
  • 11.­35
  • 12.­1
  • 12.­29
  • 12.­32
  • 12.­42
  • 12.­47-48
  • 12.­54
  • 12.­61
  • 12.­63-65
  • 12.­78
  • 13.­1
  • 13.­3
  • 13.­5
  • 13.­10
  • 13.­14
  • 13.­30
  • 13.­32
  • 13.­42
  • 13.­80
  • 13.­127
  • 13.­144
  • 13.­169-170
  • 13.­172
  • 13.­175-176
  • 13.­178
  • 13.­183-184
  • 13.­188
  • 14.­1
  • 14.­8
  • 14.­23
  • 14.­40
  • 14.­58-59
  • 15.­18
  • 15.­27-28
  • 15.­34-36
  • 15.­51-53
  • 15.­64
  • 15.­68-69
  • 15.­75
  • 15.­86-87
  • 15.­89-90
  • 15.­98
  • 15.­100
  • 15.­106
  • 15.­109-111
  • 15.­114
  • 15.­117-118
  • 15.­124-127
  • 15.­130
  • 15.­144
  • 15.­148
  • 15.­150-154
  • 15.­158-159
  • 15.­179
  • 15.­183
  • 15.­188
  • 15.­206-207
  • 15.­209
  • 15.­212-213
  • 15.­216
  • 15.­221
  • 16.­1
  • 16.­6
  • 16.­14
  • 16.­29
  • 16.­39
  • 17.­21
  • 17.­23
  • 17.­26
  • 17.­29
  • 17.­44
  • 17.­48
  • 17.­61
  • 17.­63
  • 17.­74
  • 17.­79
  • 18.­22
  • 18.­26
  • 18.­29-35
  • 18.­38
  • 18.­40
  • 18.­43-49
  • 19.­5-6
  • 19.­13
  • 19.­19-22
  • 19.­37
  • 19.­39-40
  • 19.­50
  • 19.­56-57
  • 19.­61
  • 19.­64
  • 19.­67
  • 19.­69
  • 19.­80-82
  • 20.­1
  • 20.­7
  • 20.­12
  • 20.­21
  • 20.­31
  • 20.­37
  • 21.­1
  • 21.­5
  • 21.­7
  • 21.­20
  • 21.­59
  • 21.­75
  • 21.­87
  • 21.­101
  • 21.­115
  • 21.­124
  • 21.­144
  • 21.­151
  • 21.­153
  • 21.­155
  • 21.­158
  • 21.­164
  • 21.­168
  • 21.­170
  • 21.­173
  • 21.­184
  • 21.­192
  • 21.­200
  • 21.­203
  • 21.­209
  • 21.­212
  • 21.­238
  • 22.­4
  • 22.­33-34
  • 22.­37
  • 22.­51-52
  • 22.­57
  • 22.­59
  • 22.­62
  • 22.­70
  • 22.­73
  • 23.­1
  • 23.­8
  • 23.­12-13
  • 23.­16-18
  • 23.­23
  • 23.­30
  • 23.­32-36
  • 23.­40-43
  • 23.­45-46
  • 23.­48
  • 23.­51-52
  • 23.­56-58
  • 23.­60
  • 23.­63-64
  • 23.­68-70
  • 23.­73
  • 23.­75
  • 24.­1-6
  • 24.­10
  • 24.­46
  • 24.­62
  • 24.­73-74
  • 24.­97
  • 24.­99
  • 24.­108
  • 24.­132
  • 24.­167
  • 25.­12
  • 25.­20-22
  • 25.­24-26
  • 25.­31
  • 25.­38-39
  • 25.­50-54
  • 25.­56
  • 26.­4
  • 26.­6
  • 26.­12
  • 26.­30
  • 26.­35
  • 26.­41-44
  • 26.­57-58
  • 26.­95
  • 26.­188-191
  • 26.­212
  • 26.­215
  • 27.­1
  • 27.­9
  • 27.­11
  • 27.­25
  • g.­1
  • g.­6
  • g.­28
  • g.­35
  • g.­57
  • g.­86
  • g.­91
  • g.­99
  • g.­100
  • g.­105
  • g.­109
  • g.­128
  • g.­132
  • g.­133
  • g.­134
  • g.­137
  • g.­140
  • g.­141
  • g.­143
  • g.­144
  • g.­145
  • g.­218
  • g.­220
  • g.­223
  • g.­235
  • g.­236
  • g.­238
  • g.­239
  • g.­240
  • g.­241
  • g.­242
  • g.­243
  • g.­244
  • g.­245
  • g.­246
  • g.­248
  • g.­257
  • g.­269
  • g.­281
  • g.­285
  • g.­294
  • g.­300
  • g.­307
  • g.­312
  • g.­318
  • g.­321
  • g.­322
  • g.­330
  • g.­336
  • g.­351
  • g.­353
  • g.­354
  • g.­355
  • g.­368
  • g.­407
  • g.­431
  • g.­439
  • g.­440
  • g.­457
  • g.­461
  • g.­463
  • g.­465
  • g.­466
  • g.­511
  • g.­542
  • g.­547
  • g.­549
  • g.­551
  • g.­573
  • g.­580
  • g.­592
  • g.­609
  • g.­612
  • g.­628
  • g.­639
  • g.­642
  • g.­645
  • g.­649
  • g.­652
  • g.­683
  • g.­686
  • g.­693
  • g.­702
  • g.­707
  • g.­709
  • g.­721
  • g.­723
  • g.­724
  • g.­725
  • g.­728
  • g.­740
  • g.­741
  • g.­743
  • g.­750
  • g.­755
  • g.­773
g.­215

goddess

  • lha’i bu mo
  • lha mo
  • ལྷའི་བུ་མོ།
  • ལྷ་མོ།
  • devakanyā
  • apsaras

Sometimes also translated as “celestial maiden.”

94 passages contain this term:

  • 3.­43
  • 4.­2
  • 4.­4
  • 4.­42
  • 5.­28-29
  • 5.­33
  • 5.­35
  • 5.­63-65
  • 5.­68
  • 5.­74
  • 5.­81
  • 5.­83
  • 6.­47
  • 7.­16
  • 7.­27
  • 7.­49-50
  • 9.­5
  • 9.­10
  • 10.­1
  • 11.­5
  • 11.­8-9
  • 13.­16
  • 15.­183
  • 15.­214
  • 17.­29
  • 18.­32
  • 21.­7
  • 21.­115
  • 21.­144
  • 21.­175
  • 21.­183
  • 21.­235
  • 21.­237
  • 22.­43-44
  • 23.­63
  • 24.­74
  • 24.­95-96
  • 24.­135
  • 24.­144
  • 24.­153
  • 24.­162
  • 24.­166
  • g.­12
  • g.­33
  • g.­43
  • g.­44
  • g.­104
  • g.­147
  • g.­172
  • g.­261
  • g.­274
  • g.­308
  • g.­348
  • g.­384
  • g.­409
  • g.­412
  • g.­413
  • g.­414
  • g.­418
  • g.­426
  • g.­432
  • g.­456
  • g.­471
  • g.­473
  • g.­540
  • g.­546
  • g.­566
  • g.­576
  • g.­588
  • g.­589
  • g.­595
  • g.­598
  • g.­599
  • g.­601
  • g.­604
  • g.­637
  • g.­638
  • g.­643
  • g.­650
  • g.­661
  • g.­701
  • g.­735
  • g.­736
  • g.­754
  • g.­766
  • g.­767
  • g.­770
g.­217

Gopā

  • sa ’tsho ma
  • ས་འཚོ་མ།
  • gopā

Wife of Prince Siddhārtha prior to his leaving the kingdom and attaining awakening as the Buddha. She was the daughter of the Śākya nobleman Daṇḍapāṇi.

30 passages contain this term:

  • i.­4
  • 7.­69
  • 12.­24-25
  • 12.­27
  • 12.­66-67
  • 12.­79
  • 14.­34
  • 14.­39
  • 14.­41-48
  • 14.­51
  • 15.­163
  • 15.­165
  • 15.­177
  • 15.­184
  • 15.­203
  • 15.­205
  • 15.­219-221
  • 16.­1
  • g.­120
g.­219

great being

  • sems dpa’ chen po
  • སེམས་དཔའ་ཆེན་པོ།
  • mahāsattva

Definition from the 84000 Glossary of Terms:

The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- (“great”) is close in its connotations to the mahā- in “Mahāyāna.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term‍—variably‍—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.

42 passages contain this term:

  • 1.­3
  • 1.­19
  • 2.­5
  • 2.­7
  • 3.­2
  • 5.­35
  • 5.­39
  • 5.­54
  • 5.­92
  • 6.­9
  • 6.­62
  • 7.­30
  • 7.­93-94
  • 7.­99
  • 7.­126
  • 7.­128
  • 15.­113
  • 15.­131
  • 18.­41
  • 19.­2
  • 19.­9
  • 20.­2
  • 20.­5
  • 20.­7
  • 20.­9
  • 20.­11
  • 20.­13
  • 20.­15
  • 20.­17
  • 20.­19
  • 20.­21
  • 21.­115
  • 22.­32
  • 22.­41
  • 25.­31
  • 26.­53
  • 26.­102
  • 26.­123
  • 26.­135
  • 27.­14
  • 27.­25
g.­222

Great Vehicle

  • theg pa chen po
  • ཐེག་པ་ཆེན་པོ།
  • mahāyāna

Definition from the 84000 Glossary of Terms:

When the Buddhist teachings are classified according to their power to lead beings to an awakened state, a distinction is made between the teachings of the Lesser Vehicle (Hīnayāna), which emphasizes the individual’s own freedom from cyclic existence as the primary motivation and goal, and those of the Great Vehicle (Mahāyāna), which emphasizes altruism and has the liberation of all sentient beings as the principal objective. As the term “Great Vehicle” implies, the path followed by bodhisattvas is analogous to a large carriage that can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner.

8 passages contain this term:

  • s.­1
  • 1.­16
  • 1.­26
  • 3.­29
  • 6.­56
  • 26.­178
  • 27.­27
  • g.­320
g.­223

guardians of the world

  • ’jig rten skyong ba
  • འཇིག་རྟེན་སྐྱོང་བ།
  • lokapāla

They are the same as the Four Great Kings of the four directions, namely Vaiśravaṇa, Dhṛtarāṣṭra, Virūḍhaka, and Virūpākṣa, whose mission is to report on the activities of mankind to the gods of the Trāyastriṃśa heaven and who have pledged to protect the practitioners of the Dharma. Each universe has its own set of four.

22 passages contain this term:

  • 2.­3
  • 2.­31
  • 4.­4
  • 6.­50
  • 6.­61
  • 6.­66
  • 7.­22
  • 7.­24
  • 7.­29
  • 7.­34
  • 7.­54
  • 7.­58
  • 7.­94
  • 8.­8
  • 11.­8
  • 13.­1
  • 13.­186
  • 15.­53
  • 15.­74
  • 15.­182
  • 15.­210
  • g.­194
g.­232

Hastā

  • dbo
  • དབོ།
  • hastā

A constellation.

1 passage contains this term:

  • 9.­1
g.­234

hearer

  • nyan thos
  • ཉན་ཐོས།
  • śrāvaka

Definition from the 84000 Glossary of Terms:

It is usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily it refers to those disciples of the Buddha who aspire to attain the state of an arhat by seeking self-liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering disturbing emotions, they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

In this text:

Also translated here as “listener.”

6 passages contain this term:

  • i.­2
  • 6.­44
  • 20.­20
  • 23.­75
  • g.­320
  • g.­671
g.­235

Heaven Free from Strife

  • ’thab bral
  • འཐབ་བྲལ།
  • yāma

The third of the six heavens of the realm of desire; also the name of the gods living there. The Tibetan translation ’thab bral, “free from strife or combat,” derives from the idea that these devas, because they live in an aerial abode above Sumeru, do not have to engage in combat with the asuras who dwell on the slopes of the mountain.

18 passages contain this term:

  • 5.­36
  • 5.­52
  • 5.­81
  • 6.­24
  • 6.­33
  • 6.­38
  • 15.­75
  • 15.­89
  • 15.­110
  • 16.­14
  • 18.­30
  • 21.­154-155
  • 23.­46
  • 23.­51
  • 25.­25
  • 25.­51
  • g.­652
g.­238

Heaven of Delighting in Emanations

  • ’phrul dga’
  • འཕྲུལ་དགའ།
  • nirmāṇarati

The fifth of the six heavens of the desire realm; also the name of the gods living there. Its inhabitants magically create the objects of their own enjoyment.

11 passages contain this term:

  • 5.­37
  • 5.­52
  • 5.­81
  • 6.­26
  • 6.­38
  • 15.­110
  • 16.­14
  • 18.­30
  • 23.­36
  • 25.­25
  • 25.­51
g.­241

Heaven of Joy

  • dga’ ldan
  • དགའ་ལྡན།
  • tuṣita

The fourth of the six heavens of the desire realm; also the name of the gods living there. It is the paradise in which the Buddha Śākyamuni lived as the tenth-level bodhisattva and regent Śvetaketu, prior to his birth in this world, and is also where all future buddhas dwell prior to their awakening. At present the regent of the Heaven of Joy is the bodhisattva Maitreya, the future buddha.

47 passages contain this term:

  • i.­2
  • 1.­14
  • 2.­1
  • 2.­12
  • 2.­24
  • 3.­1
  • 3.­16
  • 3.­20
  • 4.­1-2
  • 4.­5
  • 4.­35-36
  • 5.­2-3
  • 5.­8
  • 5.­36
  • 5.­52
  • 5.­81
  • 5.­97
  • 6.­2
  • 6.­9
  • 6.­25
  • 6.­33-34
  • 6.­38
  • 6.­46
  • 10.­2
  • 13.­170
  • 15.­110
  • 16.­14
  • 17.­28
  • 18.­30
  • 21.­154-155
  • 21.­238
  • 23.­42-44
  • 25.­25
  • 25.­51
  • 26.­31
  • g.­84
  • g.­145
  • g.­281
  • g.­656
  • g.­683
g.­244

Heaven of Making Use of Others’ Emanations

  • gzhan ’phrul dbang byed pa
  • གཞན་འཕྲུལ་དབང་བྱེད་པ།
  • para­nirmita­vaśa­vartin

The sixth and highest heaven in the desire realm; also the name of the gods living there. It is so named because the inhabitants have power over the emanations of others.

13 passages contain this term:

  • 5.­52
  • 5.­81
  • 6.­27
  • 6.­38