Sutras teach us the Dharma. The sutras are much more precious, much more important than the image of the Buddha.
84000: Translating the Words of the Buddha aims to translate all of the Buddha’s words into modern languages, and make them available to everyone.
Sponsor A Sutra is an opportunity to support the translation of a major text. Some of the long, important sutras require a sizeable amount of funding to ensure the translation continues through to completion. Your support is needed for the successful translation of these texts.
Sponsorship opportunities are now available in sections of:
All donations are considered unrestricted contributions, enabling 84000 to carry out their goals of translation and global access efficiently and effectively. Please note that per sutra suggested donation amounts are approximations only, and the actual cost may be greater or lesser when the overall costs of translation, editorial work, publication, and project management are taken into account.
The funds will be used to cover the costs of translation, editorial work, publication, and project management. Please see “What It Takes To Produce A Page of Translation” to learn more about the many stages required for high quality translation.
Anyone can make a sponsorship as an individual or family. Sponsorships can also be made in the name of a group (such as a company, sangha or temple), with the requirement that the group assigns a single contact person, and that one person will be designated as the sole recipient of any acknowledgement letters or gifts from 84000.
Donors will be recognized in the acknowledgements section of the text.
In appreciation of your generous support, all the names and the dedication messages will be offered for prayers during the Dzongsar Monlam prayer festivals held biennially in Bodhgaya, India.
You can sponsor the translation of a major sutra, in sections of:
All sponsors will be acknowledged in the sponsored sutra within 30 words.
In Veṇuvana, outside of Rājagṛha, Pūrṇa Maitrāyaṇīputra asks the Buddha about the conduct of bodhisattvas practicing on the path to awakening. The Buddha replies by describing the attitudes that bodhisattvas must possess as well as their benefits. Then, at the request of Maudgalyāyana, the Buddha recounts several of his past lives in which he himself practiced bodhisattva conduct. At the end of the teaching, the Buddha instructs the assembly in dealing with specific objections to his teachings that outsiders might raise after he himself has passed into nirvāṇa.
Already reserved for sponsorship
Written around the tenth or the eleventh century ᴄᴇ, in the late Mantrayāna period, The Tantra of Caṇḍamahāroṣaṇa represents the flowering of the Yoginītantra genre. The tantra offers instructions on how to attain the wisdom state of Buddha Caṇḍamahāroṣaṇa through the practice of the four joys. The tantra covers a range of practices and philosophical perspectives of late tantric Buddhism, including the development stage, the completion stage, the use of mantras, and a number of magical rites and rituals. The text is quite unique with its tribute to and apotheosis of women and, in this regard, probably has few parallels anywhere else in world literature. It is written in the spirit of great sincerity and devotion, and it is this very spirit that mitigates, and at the same time empowers, the text’s stark imagery and sometimes shocking practices. This text certainly calls for an open mind.
In The Inquiry of Lokadhara, the bodhisattva Lokadhara asks the Buddha to explain the proper way for bodhisattvas to discern the characteristics of phenomena and employ that knowledge to attain awakening. In reply, the Buddha teaches at length how to understand the lack of inherent existence of phenomena. As part of the teaching, the Buddha explains in detail the nonexistence of the aggregates, the elements, the sense sources, dependently originated phenomena, the four applications of mindfulness, the five powers, the eight aspects of the path of the noble ones, and mundane and transcendent phenomena, as well as conditioned and unconditioned phenomena.
Describes the twice-monthly poṣadha ceremony performed by monks, nuns, and novices in which the ordained confess infractions against their vows, thereby purifying and restoring them.
Discusses the medicines allowed to monastics, such as ghee, oil, honey, and molasses; what monastics should not consume, such as human flesh; and related subjects such as how medicine should be stored, under what circumstances monastics are allowed to cook for themselves, and how to respond to a hostile doctor.
The Buddha’s disciple, the monk Pūrṇa, oversees the construction of a temple dedicated to the Buddha in a distant southern city. When the master builder suggests that the building may be used by others in the Buddha’s absence, Pūrṇa argues that no one but an omniscient buddha may rightly take up residence there. Enumerating the kinds of knowledge that are unique to a buddha’s perfect awakening, Pūrṇa then delivers a lengthy exposition that also relates each of these qualities to the knowledge of the four truths. Following Pūrṇa’s teaching, the master builder invites the Buddha and his followers from afar to the inauguration of the newly built structure. They arrive, flying through the sky. After the inauguration, the Buddha pauses with his monks on the shores of the ocean, where he receives the worship of numerous nāga kings, teaches and inspires them, and predicts their awakening. At Maudgalyāyana’s request, the Buddha then recounts each of the specific events in his past lives that ultimately led to the unfolding of each of his particular kinds of knowledge.
This long sūtra thus serves as a detailed guide to the different aspects of the Buddha’s awakened wisdom, particularly those that, in many accounts of the qualities of buddhahood, are known as the ten powers or strengths.
For more information, please contact Huang Jing Rui, executive director, at: email@example.com