Meaning “action” in its most basic sense, karma is an important concept in Buddhist philosophy as the cumulative force of previous physical, verbal, and mental acts, which determines present experience and will determine future existences.

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.

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”).

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). 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 both the selflessness of persons and the selflessness of phenomena.

Often translated as “brahmin,” a member of the priestly caste.

Epithet of Buddha Śākyamuni and general way of addressing the enlightened ones.

Here, belief in karmic cause and effect.

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.”

In Sanskrit and Pali, devatā is an abstract noun referring to divine beings, “the state of being a deity.” Any being who is worshiped or to whom offerings are made may be called a devatā. Therefore, the term can encompass not only the gods (deva) of the higher heavenly realms (devaloka), but also any earthly forces, spirits, animals, or any beings, including religious mendicants, who are the objects of worship. Often it refers simply to the gods (Skt. deva, Tib. lha) of the higher realms.

Literally “white dharma,” epithet of the teachings of the Buddha.

Sixth of the ten nonvirtues.

Here the Tibetan term “higher realms” (mtho ris) translates the Sanskrit svarga, meaning “heaven” or “heavenly realms.”

Seventh of ten nonvirtues.

Ninth of the ten nonvirtues.

One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors.

Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.

First of the ten nonvirtues.

Sanskrit: “extinguishment”; Tibetan: “transcendence of suffering.” Final liberation from suffering.

In an Indic context, this is often referred to as “the wilderness,” or “forest,” as contrasted with a town or city. In Tibetan, dgon pa would later become the standard term for “monastery.”

The maturation of past actions (karman) and the manifestation of their effects. 

Third of the ten nonvirtues.

Fifth of the ten nonvirtues.

During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.

Second of the ten nonvirtues.

Epithet of the Buddha Śākyamuni.

Fourth of the ten nonvirtues.

The ten nonvirtues are as follows. The three nonvirtuous actions of the body are killing, taking what is not given, and sexual misconduct; the four nonvirtuous actions of speech are telling lies, slander, harsh words, and idle talk; and the three nonvirtuous actions of the mind are covetousness, ill will, and wrong views. In this text, the eighth (“covetousness,” brnab sems), and tenth (“wrong views,” log lta), are not presented with the usual terms.

The ten virtues refer to refraining the ten nonvirtues of killing, taking what is not given, sexual misconduct, telling lies, slander, harsh words, idle talk, covetousness, ill will, and wrong views.

The phrase used in this text to describe what are more commonly known as the “ten virtues” (Skt. daśakuśala, Tib. dge ba bcu). See g.10 for definition of “good Dharma.”