The White Lotus of the Good Dharma
The Past of King Śubhavyūha
Toh 113
Degé Kangyur, vol. 51 (mdo sde, ja), folios 1.b–180.b
- Surendrabodhi
- Yeshé De
Imprint
Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2018
Current version v 1.2.16 (2024)
Generated by 84000 Reading Room v2.25.1
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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Table of Contents
Summary
The White Lotus of the Good Dharma, popularly known as the Lotus Sūtra, is taught by Buddha Śākyamuni on Vulture Peak to an audience that includes bodhisattvas from countless realms, as well as bodhisattvas who emerge from under the ground, from the space below this world. Buddha Prabhūtaratna, who has long since passed into nirvāṇa, appears within a floating stūpa to hear the sūtra, and Śākyamuni enters the stūpa and sits beside him. The Lotus Sūtra is celebrated, particularly in East Asia, for its presentation of crucial elements of the Mahāyāna tradition, such as the doctrine that there is only one yāna, or “vehicle”; the distinction between expedient and definite teachings; and the notion that the Buddha’s life, enlightenment, and parinirvāṇa were simply manifestations of his transcendent buddhahood, while he continues to teach eternally. A recurring theme in the sūtra is its own significance in teaching these points during past and future eons, with many passages in which the Buddha and bodhisattvas such as Samantabhadra describe the great benefits that come from devotion to it, the history of its past devotees, and how it is the Buddha’s ultimate teaching, supreme over all other sūtras.
Acknowledgements
The White Lotus of the Good Dharma Sūtra was translated from Tibetan with reference to the Sanskrit by Peter Alan Roberts. Ling Lung Chen was the consultant for the Chinese versions. Emily Bower was the project manager and editor. Ben Gleason was the proofreader.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of May & George Gu, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
The White Lotus of the Good Dharma
The Past of King Śubhavyūha
Then the Bhagavān said to the all-inclusive assembly of bodhisattvas, “Noble ones, in the past, in a time gone by, countless eons ago, at that time, in that era, in an eon named Priyadarśana, in a world named Vairocanaraśmipratimaṇḍitā, there appeared in that world the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct, the sugata, the one who knows the world’s beings, the unsurpassable guide who tamed beings, the teacher of devas and humans, the buddha, the bhagavān named Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña.
“During the time of the teaching of Tathāgata Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, there was a King Śubhavyūha.
“Noble ones, King Śubhavyūha had a wife named Vimaladattā.
“Noble ones, King Śubhavyūha had two sons. One was named Vimalagarbha and one was named Vimalanetra. Those two boys had miraculous power, wisdom, merit, and knowledge. They were dedicated to the practices of a bodhisattva, which means they were dedicated to the perfection of generosity, the perfection of good conduct, the perfection of patience, the perfection of diligence, the perfection of meditation, the perfection of wisdom, and the perfection of skillful method, love, compassion, rejoicing, equanimity, and the thirty-seven factors for enlightenment. They had perfected them all. They had perfected the samādhi stainless. [F.170.a] They had perfected the samādhi of the constellations, stars, and the sun. They had perfected the samādhi of stainless light. They had perfected the samādhi of bright, stainless light. They had perfected the samādhi of glorious625 adornment. They had perfected the samādhi of the essence of great brilliance.
“At that time, during that period, the Bhagavān, with compassion for beings and with compassion for King Śubhavyūha, taught this Dharma teaching of The White Lotus of the Good Dharma.
“Then, noble ones, the boy Vimalagarbha and the boy Vimalanetra went to their birth mother and, with their ten fingers and palms placed together in homage, they said to their birth mother, ‘Mother, please come into the presence of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, so as to see, pay homage to, and honor the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña. For what reason? Mother, it is because the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña is teaching extensively the Dharma teaching of The White Lotus of the Good Dharma to the world and its devas, and we are going to listen to it.’
“Noble sons, when they had said that, Queen Vimaladattā replied to Vimalagarbha and Vimalanetra, ‘Noble ones, your father, King Śubhavyūha, has faith in the brahmins; therefore you will not be given permission to see the Tathāgata.’
“Then, noble ones, the boy Vimalagarbha and the boy Vimalanetra, [F.170.b] with their ten fingers and palms placed together in homage, said, ‘We have been born into a family that holds the wrong view; we are not sons of a Dharma king.’
“ ‘Then, noble ones,’ Queen Vimaladattā said to the boys, ‘perform some miracle, so that your father, King Śubhavyūha, will be sympathetic toward you. It is possible that he will be favorably inclined626 toward you. If he is favorably inclined, he will give us permission to go to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña.’
“Then, noble ones, at that time the boy Vimalagarbha and the boy Vimalanetra rose into the air to the height of seven palm trees, and so that King Śubhavyūha would be sympathetic toward them they together performed miracles that are permitted by the Buddha. Having gone up into the air, they lay down there, they walked in the air, they shook themselves free of dust in the air, and then while in the air, the lower half of their bodies emitted streams of water, and the upper half of their bodies blazed with fire, and then the lower half of their bodies blazed with fire, and the upper half of their bodies emitted streams of water. Up in the air they became huge and then became small; they became small and then became huge. Up in the air they vanished and appeared down on the ground. After appearing on the ground they rose up into the air.
“Noble ones, those two boys, through performing those miracles, guided their father, King Śubhavyūha.
“Noble ones, when King Śubhavyūha saw the miracles that those two boys performed, he was pleased, delighted, overjoyed, joyful, and experienced happiness and pleasure. He placed his ten fingers and palms together in homage and asked those boys, [F.171.a] ‘Noble ones, who is your teacher? Whose students are you?’
“Then, noble ones, those two boys said to King Śubhavyūha, ‘Great King, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña is alive, present, and remaining in this world. He sits upon a Dharma seat at the foot of a precious Bodhi tree. Before the world with its devas, Māra, and Brahmā,627 he is teaching extensively the Dharma teaching of The White Lotus of the Good Dharma. That Bhagavān is our teacher. Great King, we are his students.’
“Then, noble ones, King Śubhavyūha said to the two boys, ‘Noble ones, I also shall go before the Bhagavān and see your teacher.’
“Then, noble ones, the two boys descended from the sky, and went to where their birth mother was, and having arrived, placed their ten fingers and palms together in homage, and they said to their birth mother, ‘Mother, we have guided our father toward the highest, complete enlightenment. We have performed the role of teacher for our father. Therefore, Mother,628 it is now appropriate for you to let us go. We shall become renunciants under the Bhagavān.
“Then, noble ones, at that time the boy Vimalagarbha and the boy Vimalanetra recited these verses to their birth mother:
“Queen Vimaladattā replied: [F.171.b]
“Noble sons, when those boys had recited those verses, they said to their father and mother, ‘Father, Mother, this is excellent. Come, and together with you we shall go into the presence of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, in order to see the Bhagavān, pay homage to him, and honor him. For what reason? Because, Father, Mother, it is as difficult to find the appearance of a buddha as a flower on a fig tree, or for a turtle to put its neck through the hole of a yoke. Father, Mother, it is difficult to find the appearance of a buddha bhagavān and therefore, Father, Mother, based upon the highest merit, we have been born in the time of this teaching. Father, Mother, it is excellent that you let us go. We shall leave, we shall become renunciants under the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña. For what reason? It is difficult to obtain the sight of a tathāgata, it is difficult to find a king of the Dharma such as this in the present time, and because it is extremely difficult to attain being endowed with this kind of opportunity.’
“Noble ones, at that time King Śubhavyūha, together with his harem numbering eighty-four thousand, became recipients for the Dharma teaching of The White Lotus of the Good Dharma.
“The boys Vimalagarbha and Vimalanetra practiced this Dharma teaching for a hundred thousand quintillion eons, thinking,629 ‘How can we eliminate the lower existences?’ [F.172.a] They practiced the samādhi of eliminating the lower existences of all beings.
“Queen Vimaladattā, the mother of those boys, understood what is taught by all the buddhas, and the secret parts of the Dharma of all the buddhas.
“Then, noble ones, those two boys guided King Śubhavyūha into the teaching of the Tathāgata, and caused him to follow it, and become completely ripened together with all his court.630 Together with Queen Vimaladattā and her courtiers, the two sons of King Śubhavyūha, forty-two thousand people, the harem, and the ministers, they all went into the presence of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña. When they had arrived, they bowed their head to the Bhagavān’s feet, circumambulated the Bhagavān seven times, and sat down to one side.
“Then, noble ones, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, knowing that King Śubhavyūha had arrived, taught them through speaking excellently about the Dharma, causing them to engage in it, encouraging them, and delighting them.
“Then, noble ones, when the Bhagavān taught King Śubhavyūha by speaking excellently about the Dharma, causing him to engage in it, encouraging him, and delighting him, the king became pleased, delighted, and overjoyed; he became joyful, and felt happiness and pleasure. He bound his turban on his younger brother’s head and made him king. [F.172.b] Then together with his court, Queen Vimaladattā, the entire retinue of a crowd of women,631 and the two boys, accompanied by eighty-four thousand other beings, they became renunciants, leaving home for homelessness within the teaching of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña.
After becoming renunciants, King Śubhavyūha and his followers diligently contemplated, meditated on, and studied the Dharma teaching of The White Lotus of the Good Dharma for eighty-four thousand years.
“Then, noble ones, after eighty-four thousand years had passed, King Śubhavyūha attained the samādhi called the array of all adorning good qualities. As soon as he attained that samādhi, King Śubhavyūha rose in the air up to the height of seven palm trees.
“Then, noble ones, in the middle of the sky King Śubhavyūha said these words to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña: ‘Bhagavān, my two sons are teachers. Through their miracles they turned me away from severe false doctrines and brought me into the Tathāgata’s teaching. They ripened me and caused me to practice. They inspired me to come see and pay homage to the Bhagavān. Bhagavān, these two boys are my kalyāṇamitras, who in order to make me remember my past roots of merit were born in my family in the form of boys.’
“The bhagavān tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña [F.173.a] said to King Śubhavyūha, ‘Great King, it is so. It is as you have said. The noble men or noble women who have planted roots of merit, even though they are born in all the states where they come into existence and die and pass away, they will easily find a kalyāṇamitra, they will be near someone who will act as a teacher, and they will be given a prophecy of the highest, complete enlightenment, be guided toward it and ripened for it. In that way, Great King, it is a great occasion for someone to be cared for by a kalyāṇamitra and guided to see a tathāgata. Great King, do you see these two boys?’
“ ‘I see them, Bhagavān,’ the king replied. ‘I see them, Tathāgata.’
“ ‘Great King,’ said the Bhagavān, ‘these two boys have made offerings to as many tathāgatas, arhats, perfectly enlightened buddhas as there are grains of sand in sixty-five Ganges Rivers. Because of their compassion for beings, and in order to cause beings who have wrong views to be dedicated to the true view, they will be holders of this Dharma teaching of The White Lotus of the Good Dharma.’
“Then, noble ones, King Śubhavyūha descended from the sky, and with his ten fingers and palms placed together in homage, he said to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, ‘Bhagavān, what kind of wisdom does the Tathāgata possess, by which the Bhagavān, the Tathāgata, the Arhat, the perfectly enlightened Buddha has a beautiful uṣṇīṣa, stainless eyes, a beautiful ūrṇā hair between the eyebrows that is as white and beautiful as the moon or a conch, the beautiful rows of teeth in his mouth that are even and perfectly aligned, [F.173.b] the Sugata’s lips that are as red as the bimbā fruit,632 and the Sugata’s beautiful eyes? I request the Tathāgata to teach this.’
“Noble ones, King Śubhavyūha, having praised the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña through describing those qualities, then praised the Bhagavān through describing another hundred thousand quintillion qualities. At that time, he said to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, ‘Bhagavān, it is marvelous how much great benefit there is in the teaching of the Tathāgata, how the guidance of the Dharma taught by the Bhagavān is endowed with inconceivable qualities, and how excellent is the training of the Tathāgata. Bhagavān, from today onward, I will never again fall under the power of my mind. I will never again fall under the power of wrong views. I will never again fall under the power of anger. I will never again fall under the power of the arising of wicked thoughts. Bhagavān, if I again possess these bad qualities, I will not seek to come before the Bhagavān.’633
“Then he bowed his head to the feet of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña and rose up into the air and remained there.
“Then King Śubhavyūha and Queen Vimaladattā cast into the air above the Bhagavān a string of pearls worth a hundred thousand silver coins. As soon as they threw that string of pearls, it transformed into a kūṭāgāra in the air above the Bhagavān, [F.174.a] which was made of strings of pearls, was quadrangular, with four pillars, well proportioned, symmetrical, and beautiful. In that kūṭāgāra appeared a throne spread with many hundreds of thousands of calico cloths. The Tathāgata appeared sitting cross-legged upon that throne.
“Then King Śubhavyūha thought, ‘This wisdom of buddhahood is very powerful. The Tathāgata has inconceivable qualities so that in this way the Tathāgata’s body is within the kūṭāgāra and is resplendent, beautiful, and has the perfect color.’
“Then the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña asked that fourfold assembly, ‘Bhikṣus, do you see King Śubhavyūha roaring the lion’s roar in the middle of the sky?’
“ ‘We see him,’ they answered.
“ ‘Bhikṣus,’ said the Bhagavān, ‘King Śubhavyūha, having become a bhikṣu within my teaching, will appear in the world as the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct, the sugata, the one who knows the world, the unsurpassable guide who tames beings, the teacher of devas and humans, the buddha, the bhagavān named Śālendrarāja, in an eon named Abhyudgatarāja, in the world realm Vistīrṇavatī.
“ ‘Bhikṣus, the tathāgata, the arhat, the perfectly enlightened buddha Śālendrarāja will have an innumerable saṅgha of bodhisattvas and an innumerable saṅgha of śrāvakas. The world realm Vistīrṇavatī will be as level as the palm of a hand. In that way, that tathāgata, arhat, perfectly enlightened buddha will have inconceivable qualities.’ [F.174.b]
“Noble ones,634 if you are uncertain, unsure, or undecided, thinking that King Śubhavyūha at that time, on that occasion was someone else, do not have such a view. Why is that? This bodhisattva mahāsattva Padmaśrī was at that time, on that occasion, King Śubhavyūha.
“Noble ones, if you are uncertain, unsure, or undecided, thinking that Queen Vimaladattā at that time, on that occasion was someone else, do not have such a view. Why is that? This bodhisattva mahāsattva Vairocanaraśmipratimaṇḍitadhvajarāja was at that time, on that occasion, Queen Vimaladattā, who out of compassion for King Śubhavyūha and those beings had made a commitment to become the wife of King Śubhavyūha.
“Noble ones, if you are uncertain, unsure, or undecided, thinking that the two boys at that time, on that occasion were someone else, do not have such a view. Why is that? It is635 Bhaiṣajyarāja and Bhaiṣajyasamudgata who at that time, on that occasion, were the sons of King Śubhavyūha.
“Therefore, noble ones, both Bhaiṣajyarāja and Bhaiṣajyasamudgata possess inconceivable qualities. They have planted roots of merit under many hundred thousand quintillions of buddhas. These higher beings are both truly superior through their inconceivable qualities. The world and its devas will pay homage to those who possess the names of these two high beings.”
When this chapter on the past was taught, [F.175.a] eighty-four thousand beings gained pure, immaculate, stainless Dharma eyes.
This concludes “The Past of King Śubhavyūha,” the twenty-fifth chapter of the Dharma teaching of “The White Lotus of the Good Dharma.”
Colophon
Translated, revised, and finalized by the Indian Upādhyāya Surendrabodhi and the chief editor Lotsawa Bandé Nanam Yeshé Dé.
Bibliography
Tibetan Editions of the Sūtra
dam chos padma dkar po’i mdo (Saddharmapuṇḍarīkasūtra) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur, 103 vols. New Delhi: Karmapae Chodhey Gyalwae Sungrab Patrun Khang, 1976–79, vol. 51 (mdo sde, ja), folios 1a–180b.
———. 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. 51 (mdo sde, ja), pp. 3–427.
———. Choné Kangyur (co ne bka’ ’gyur). 108 vols. Choné: co ne par khang, 1926, vol. 31 (mdo sde, ja), folios 1–212b.
———. Lhasa Kangyur (lha sa bka’ ’gyur). 100 vols. Lhasa: zhol bka’ ’gyur par khang, 1934, vol. 53 (mdo sde, ja), folios 1b–285b.
———. Narthang Kangyur (snar thang bka’ ’gyur). 102 vols. Narthang: snar thang par khang, eighteenth century, vol. 53 (mdo sde, ja), folios 1b–281b.
———. Stok Palace Kangyur (stog pho brang bris ma bka’ ’gyur). 109 vols. Leh: smad rtsis shes rig dpe mdzod, 1975–80. vol. 67 (mdo sde, ma), folios 1a–270b.
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Sanskrit Editions of the Sūtra
Zhongxin, Jiang. Sanskrit Lotus Sutra Fragments from the Lüshun Museum Collection. Tokyo: Sōka Gakkai, 1997.
Vaidya, P. L. Saddharmapuṇḍarīkasūtra. Darbhanga: The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1960.
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Translations of the Sūtra
Borsig, Margareta von. Lotos-Sutra: Das Große Erleuchtungsbuch des Buddhismus. Freiburg: Herder, 2003.
Burnouf, Eugene. Le lotus de la bonne loi. Paris: L’imprimerie Nationale, 1852.
Hurvitz, Leon. Scripture of the Lotus Blossom of the Fine Dharma. New York: Columbia University Press, 1976.
Katō, Bunnō. “The Sutra of the Lotus Flower of the Wonderful Law.” In The Threefold Lotus Sutra, translated by Bunnō Katō, Yoshirō Tamura, and Kōjirō Miyasaka, with revisions by W. E. Soothill, Wilhelm Schiffer, and Pier P. Del Campana, 18–213. New York and Tokyo: Weatherhill and Kosei, 1993.
Kern, H. Saddharma-Puṇḍarīka or the Lotus of the Good Law. Sacred Books of the East XXII. Oxford: Clarendon Press, 1884.
Kubo, Tsugunari and Akira Yuyama. The Lotus Sutra. Berkeley: Numata Center for Buddhist Translation and Research (revised second edition), 2007.
Montgomery, Daniel B. The Lotus Sutra: The Sutra of the Lotus Flower of the Wonderful Dharma. Tokyo: Nichiren Shu Headquarters, 1991.
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Other Kangyur Texts
rgya cher rol pa’i mdo (Lalitavistarasūtra, Toh 95. Degé Kangyur vol. 46 (mdo sde, kha), folios 1b–216b. English translation in Dharmachakra Translation committee (2013).
ting nge ’dzin gyi rgyal po’i mdo (Samādhirājasūtra), Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1a–175b. English translation in Roberts (2018).
de bzhin gshegs pa thams cad kyi gsang ba’i mdo (Tathāgataghuyakasūtra) [The Secret of the Tathāgatas Sūtra]. Toh 443, Degé Kangyur vol. 81 (rgyud, ca), folios 90a–157b.
phal po che’i mdo (Avataṁsakasūtra) [A Multitude of Buddhas Sūtra]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, ka–a), folios ka 1a–nga 363a.
lang kar gshegs pa’i mdo (Laṅkāvatārasūtra) [The Entry into Laṅka Sutra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56a–191b.
shes rab pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eight Thousand Verses]. Toh 12, Degé Kangyur vol. 33 (brgyad stong pa, ka), folios 1b–286a.
sa bcu pa’i mdo (Daśabhūmikasūtra) [The Sūtra of the Ten Bhūmis]. Chapter 31, in Toh 44, Degé Kangyur vol. 36 (phal chen, kha), folios 166a–283a. English translation in Roberts (2021).
gser ’od dam pa’i mdo (Suvarṇaprabhāsūtra) [The Golden Light Sūtra]. Toh 556, Degé Kangyur vol. 89 (rgyud, pa), folios 151b–273a.
Tengyur Texts
Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Munimatālaṁkāra). Toh 3903, Degé Tengyur vol. 210 (dbu ma, a), folios 73b–293a.
Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstravyākhyā). Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74b–129a.
Candrakīrti. dbu ma la ’jug pa’i bshad pa (Madhyamakāvatārabhāṣya). Toh 3862, Degé Tengyur vol. 204 (dbu ma, ’a), folios 220b–348a.
———. byang chub sems dpa’i rnal ’byor spyod pa bzhi brgya pa’i ’grel pa (Bodhisattvayogacaryācatuḥśatakaṭīkā) Toh 3865, Degé Tengyur vol. 205 (dbu ma, ya), folios 30b–239a.
Daṃṣṭrāsena, Vasubandhu, or neither. shes rab kyi pha rol tu phyin pa ’bum pa dang nyi khri lnga stong pa dang khri brgyad stong pa’i rgya cher bshad pa (Śatasāhasrikāpañcaviṁśatisāhasrikaṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā). Toh 3808, Degé Tengyur vol. 93 (sher phyin, pha), folios 1a–292b. English translation in Sparham (2022).
Dharmamitra. tshig rab tu gsal ba (Prasphuṭapadā). Toh 3796, Degé Tengyur vol. 87 (sher phyin, nya), folios 1a–110a.
Jānavajra. de bzhin gshegs pa’i snying po’i rgyan (Tathāgatahṛdayālaṁkāra). Toh 4019, Degé Tengyur vol. 224 (mdo ’grel, pi), folios 1a–310a.
Kamalaśīla. shes rab kyi pha rol tu phyin pa bdun brgya pa rgya cher bshad pa (Saptaśatikāprajñāpāramitāṭīkā). Toh 3815, Degé Tengyur vol. 95 (sher phyin, ma), folios 89a–178a.
Maitreya-Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstra) [A Mahāyāna Treatise on the Supreme Continuum]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54b–73a.
Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 212 (dbu ma, ki), folios 148b–215a.
Saitsalak (sa’i rtsa lag, Kuiji, Pṛthivībandhu). dam pa’i chos padma dkar po’i ’grel pa. Toh 4017, Degé Tengyur, vol. 120 (mdo ’grel, di), folios 175b–302a.
———. dam pa’i chos padma dkar po’i ’grel pa. bstan ’gyur (dpe bsdur ma) [Comparative Edition of the Tengyur], 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). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 69 (mdo sde, di, vol. 135), pp. 476–826.
Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3a–194b.
Vasubandhu. theg pa chen po bsdus pa’i ’grel pa (Mahāyānasaṁgrahabhāṣya). Toh 4050, Degé Tengyur vol. 225 (sems tsam, yi), folios 121b–190a.
Wantsik (wan tshig, Yuan Tso). dgongs pa zab mo nges par ’grel pa (Gambhīrasaṁdhinirmocanasūtraṭīkā). Toh 4016, Degé Tengyur vols. 220–22 (mdo ’grel, ti–ti), folios ti 1a–di 175a.
Secondary Tibetan Sources
Lodrö Gyaltsen (blo gros rgyal mtshan). dam chos pad dkar gyi tshig don la gzhan gyi log par rtog pa dgag pa. In Sa skya bka’ ’bum vol. 15, Kathmandu: Sachen International, 2006, folios 469–485.
Butön Rinchen Drup (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In The Collected Works of Bu-ston. Edited by Lokesh Chandra from the collections of Raghu Vira. 28 volumes. Zhol bka’ ’gyur par khang edition. New Delhi: International Academy of Indian Culture, 1965–71, 633–1056.
Changkya Rölpai Dorjé (lcang skya rol pa’i rdo rje). dam chos pad ma dkar po’i kha byang. In lcang skya rol pa’i rdo rje’i gsung ’bum, vol. 5 (ca), Dharamsala: Library of Tibetan Works and Archives, 2003, folios 525–532.
Pekar Zangpo (pad dkar bzang po). ’phags pa dam chos padma dkar po’i mdo. In mdo sde spyi’i rnam bzhag, Beijing: mi rigs dpe skrun khang, 2006, pp. 187–189.
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