The Teaching on the Great Compassion of the Tathāgata
Tathāgatamahākaruṇānirdeśa
Sixth god realm of form, meaning “luminosity,” it is the highest of the three heavens that make up the second dhyāna heaven in the form realm.
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 Drajor Bamponyipa (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.
Shorthand for anutpattikadharmakṣānti, “acceptance of the nonorigination of phenomena,” its realization being one of the qualities acquired by bodhisattvas. Dharmakṣanti can also refer to a way one becomes “receptive” to key points of the Dharma.
The name of an absorption.
A buddhafield at the zenith, where the Tathāgata Sovereign of Supreme Reverberating Sound resides.
The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (moha). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.
Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.
Seventeenth god realm of form, meaning “highest,” it is the highest of the five heavens that make up the “pure abodes” in the form realm.
A bodhisattva mahāsattva present in the Buddha’s assembly.
Tenth god realm of form, meaning “cloudless,” it is the lowest of the three realms in the fourth dhyāna heaven in the form realm.
A bodhisattva mahāsattva present in the Buddha’s assembly. His name means, “Magical Voice like a Victory Banner of Infinite Eloquence.”
A bodhisattva mahāsattva present in the Buddha’s assembly. His name means, “Abundant with the Support of the Immeasurable Accumulations of Merit and Wisdom.”
The world realm of the Tathāgata Glory of Precious Blue Lotus.
A buddhafield at the nadir where the Tathāgata Glory of the Precious Red Lotus resides.
Four contemplations on the body, sensation, mind, and phenomena.
Ninth of the twelve links of dependent arising. For the four appropriations, see 2.225.
Fifth god realm of form, meaning “Immeasurable Light,” it is the second of the three heavens that make up the second dhyāna heaven in the form realm.
Eighth god realm of form, meaning “Limitless Virtue,” it is the second of the three heavens that make up the third dhyāna heaven in the form realm.
One who has achieved the fourth and final level of attainment on the śrāvaka path and who has attained liberation with the cessation of all afflictive emotions.
The name of an absorption.
The name of an absorption.
Twelfth god realm of the form realms, meaning “Beings without Concepts,” it is the third of the three heavens that make up the fourth dhyāna heaven in the form realm. Also called Bṛhatphala.
Powerful beings who live around Mount Meru and are usually classified as belonging to the higher realms. They are characterized as jealous and ambitious, forever in conflict with the gods.
Fourteenth god realm of form, meaning “Without Hardship,” it is the second of the five “pure abodes” in the form realm.
Thirteenth god realm of form, it is the first of the five heavens that make up the “pure abodes” in the form realm.
Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.
Four qualities that eliminate negative factors: zeal, vigor, attention (Tib. sems pa, Skt. citta), and investigation (Tib. dpyod pa, Skt. mīmāṃsā).
The tenth of the twelve links of dependent arising.
In Buddhist literature, this is 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”).
The name of a dhāraṇī.
Also translated here as “thought of awakening.”
A high-ranking deity presiding over a divine world; 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 the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
See “abodes of Brahmā.”
See “Brahmā realm.”
Second god realm of form, meaning “Assembly of Brahmā,” it is the second of the three heavens that make up the first dhyāna heaven in the form realm. Also called Brahmapurohita.
Second god realm of form, meaning “high priests of Brahmā,” it is the second of the three heavens that make up the first dhyāna heaven in the form realm. Also called Brahmapariṣadya.
First god realm of form, meaning “Stratum of Brahmā,” it is the lowest of the three heavens that make up the first dhyāna heaven in the form realm.
Twelfth god realm of the form realms, meaning “Great Fruition,” it is the third of the three heavens that make up the fourth dhyāna heaven in the form realm. Also called Asaṃjñisattva.
A buddhafield in the southern direction of the Tathāgata Countless Qualities Precious Courage.
The name of an absorption.
This term can refer to the general qualities of a buddha or to specific sets such as the ten strengths, the four fearlessnesses, the four discernments, and the eighteen unique buddha qualities; or even more specifically to another set of eighteen: the ten strengths; the four fearlessnesses; mindfulness of body, speech, and mind; and great compassion.
An ancient title, derived from the verb man (“to contemplate”), given to those who have attained the realization of a truth through their own contemplation and not by divine revelation. Also rendered here as “sage.”
Used here as an epithet of the buddhas and of the Buddha Śākyamuni in particular.
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 the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; 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).
The lowest of the six god realms of the desire realm. See “Caturmahārāja.”
One of the abodes of Brahmā, the other being: loving kindness or love, equanimity, and joy.
’phags pa de bzhin gshegs pa’i snying rje chen po nges par bstan pa zhes bya ba theg pa chen po’i mdo (Āryatathāgatamahākaruṇānirdeśanāmamahāyānasūtra). Degé Kangyur vol. 57 (mdo sde, pa), folios 142.a–242.b.
’phags pa de bzhin gshegs pa’i snying rje chen po nges par bstan 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. 57, pp. 377–611.
[Bodhisattvapiṭaka] ’phags pa byang chub sems dpa’i sde snod ces bya ba theg pa chen po’i mdo (Āryabodhisattvapiṭakanāmamahāyānasūtra). Toh 56, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 255.b–294.a; vol. 41 (dkon brtsegs, ga), folios 1.b–205.b. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.
[Ratnagotravibhāga] theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstra). Toh 4024, Degé Tengyur vol. 123 (sems tsam, phi), folios 54.b–73.a.
[Ratnagotravibhāgavyākhyā] theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstra). Toh 4025, Degé Tengyur vol. 123 (sems tsam, phi), folios 74.b–129.a.
rigs sngags kyi rgyal mo rma bya chen mo las gsungs pa’i smon lam dang bden tshig. Toh 814, Degé Kangyur vol. 96 (rgyud ’bum, wa), folios 254.a–254.b.
[Akṣayamatinirdeśa] ’phags pa blo gros mi zad pas bstan pa zhes bya ba theg pa chen po’i mdo (Āryākṣayamatinirdeśanāmamahāyānasūtra). Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b. English translation in Braarvig, Jens, and David Welsh (2020). [Full citation listed in secondary sources]
Candrakīrti. dbu ma la ’jug pa (Madhyamakāvatāra). Toh 3861, Degé Tengyur vol. 102 (dbu ma, ’a), folios 201.b–219.a. Translation in La Vallée Poussin (1907–12).
Dharmottara. rigs pa’i thigs pa’i rgya cher ’grel pa (Nyāyabinduṭīka). Toh 4231, Degé Tengyur vol. 189 (mdo ’grel, we), folios 36.b–92.a.
[Denkarma] pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag. Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
[Jñānālokālaṃkāra] ’phags pa sangs rgyas thams cad kyi yul la ’jug pa’i ye shes snang ba’i rgyan zhes bya ba theg pa chen po’i mdo (Āryasarvabuddhaviṣayāvatārajñānālokālaṃkāranāmamahāyānasūtra). Toh 100, Degé Kangyur vol. 47 (mdo sde, ga), folios 276.a–305.a. English translation in Dharmachakra Translation Committee (2015). [Full citation listed in secondary sources]
Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.
Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 110 (dbu ma, ki), folios 148.b–215.a.
[Ratnamegha] ’phags pa dkon mchog sprin ces bya ba theg pa chen po’i mdo (Āryaratnameghanāmamahāyānasūtra). Toh 231, Degé Kangyur vol. 64 (mdo sde, wa), folios 1.b–112.b. English translation in Dharmachakra Translation Committee (2019). [Full citation listed in secondary sources]
[Ṡaḍaṅgayogapañjikā]. Avadhūtipa. dpal dus kyi ’khor lo’i man ngag sbyor ba yan lag drug gi rgyud kyi dka’ ’grel zhes bya ba (Śrīkālacakropadeśayogaṣaḍaṅgatantrapañjikānāma). Toh 1373, Degé Tengyur vol. 13 (rgyud, pa), folios 252.a–279.b.
[Saṃdhinirmocanasūtra] ’phags pa dgongs pa nges par ’grel pa zhes bya ba theg pa chen po’i mdo (Āryasaṃdhinirmocananāmamahāyānasūtra). Toh 106, Degé Kangyur vol. 49 (mdo sde, tsha), folios 1.b–55.b. English translation in Buddhavacana Translation Group (2020). [Full citation listed in secondary sources]
[Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa] ’phags pa de bzhin gshegs pa’i yon tan dang ye shes bsam gyis mi khyab pa’i yul la ’jug pa bstan pa zhes bya ba theg pa chen po’i mdo (Āryatathāgataguṇajñānācintyaviṣayāvatāranirdeśanāmamahāyānasūtra). Toh 185, Degé Kangyur vol. 61 (mdo sde, tsa), folios 106.a–143.b. English translation in Liljenberg, Karen (2020). [Full citation listed in secondary sources]
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