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དམ་པའི་ཆོས་པད་མ་དཀར་པོ།

The White Lotus of the Good Dharma
Samantabhadra’s Encouragement

Saddharmapuṇḍarīka

དམ་པའི་ཆོས་པད་མ་དཀར་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

dam pa’i chos pad ma dkar po zhes bya ba theg pa chen po’i mdo

The Mahāyāna Sūtra “The White Lotus of the Good Dharma”

Saddharmapuṇḍarīkanāmamahāyānasūtra

Toh 113

Degé Kangyur, vol. 51 (mdo sde, ja), folios 1.b–180.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Surendrabodhi
Yeshé De

Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2018

Current version v 1.2.19 (2024)

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Summary

s.1

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.

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Acknowledgements

ac.1

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.

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The generous sponsorship of May & George Gu, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

i.1

The White Lotus of the Good Dharma, popularly known as the Lotus Sūtra, not only contains one of the fullest expressions of the transcendent nature of the Buddha, but also, through its successive descriptions of astonishing events and its vivid parables, is imbued with a distinctive literary power of its own. The sūtra inspired a devoted following in India, but it is above all in east Asia that it has been particularly popular. There it has been the impetus for a range of exquisite artistic and architectural forms, and indeed, whole traditions of study and practice that thrive to this day. An extensive body of literature, too‍—both scholarly and popular‍—is based upon the sūtra.1

The Lotus Sūtra in India

The Sūtra in China and Beyond

The Sūtra in Tibet

Translations into Western Languages

This Translation

Translation of the Title

Translation of Specific Terms

Detailed Summary of “The White Lotus of the Good Dharma”

The Translation

The Mahāyāna Sūtra
The White Lotus of the Good Dharma

Chapter 1

The Introduction

[B1] [F.1.b]

1.1

Homage to the buddhas and the bodhisattvas.

1.2

Thus did I hear at one time.56 The Bhagavān was dwelling on Vulture Peak in Rājagṛha together with a great saṅgha of twelve hundred bhikṣus,57 all of whom were solely arhats whose defilements had ceased; who were without kleśas; who had mastered themselves; who had liberated minds; who had completely liberated wisdom; who were noble beings;58 who were great elephants;59 who had done what had to be done; who had accomplished what had to be accomplished; who had put down their burden; who had reached their goals; who had ended engagement with existence; and who had liberated their minds through true knowledge, had perfectly attained all the powers of the mind, were renowned for their higher knowledge,60 [F.2.a] and were mahāśrāvakas.

Chapter 2

Skill in Methods

2.1

Then the Bhagavān mindfully and knowingly arose from that samādhi. Having arisen from it, he addressed Brother Śāriputra.99

“Śāriputra, the wisdom of the buddhas, which is profound, difficult to see, and difficult to understand, has been realized by the tathāgatas, arhats, perfectly enlightened buddhas. It is difficult for all śrāvakas and pratyekabuddhas to know. Why is that? Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas have served many hundred thousand quintillions of buddhas; they have practiced for the highest, complete enlightenment with many hundred thousand quintillions of buddhas; they have followed them for a long time; they have been diligent; [F.13.a] they have obtained marvelous, amazing Dharma; and they know the Dharma that is difficult to know.

Chapter 3

The Parable

3.1

Then at that time, Śāriputra felt contented, delighted, elated, and joyful. With happiness and gladness he bowed with palms together toward the Bhagavān. Facing the Bhagavān, gazing solely upon the Bhagavān, he said to the Bhagavān, “Bhagavān, I am astonished and amazed. I am overjoyed to have heard this kind of speech from the Bhagavān.

3.2

“Why is that? Bhagavān, it is because I have never heard this kind of Dharma from the Bhagavān. When I saw other bodhisattvas and heard the names of the buddhas that those bodhisattvas will become in the future, and yet, still had not heard this kind of Dharma teaching from the Bhagavān, I imagined that I was deprived of that kind of vision of the tathāgatas’ wisdom,169 and was extremely grieved and extremely distressed. [F.25.a]

Chapter 4

The Aspiration

4.1

Then Brother Subhūti, Brother Mahākātyāyana, Mahākāśyapa, and Mahāmaudgalyāyana, having heard from the Bhagavān this kind of Dharma that they had never heard before, and having heard directly from the Bhagavān the prophecy of Brother Śāriputra’s attainment of the highest, supreme enlightenment, were amazed, astonished, and overjoyed.

At that time they rose from their seats, approached the Bhagavān, uncovered one shoulder, knelt on their right knees, and with palms together in homage to the Bhagavān, looking directly at the Bhagavān, they inclined their bodies, they bowed their bodies, they bowed well, bowed perfectly.

Chapter 5

Herbs

5.1

Then the Bhagavān said to Brother Mahākāśyapa and the other great sthaviras, “Excellent! Excellent, Kāśyapa! It is excellent, Kāśyapa, that you have praised the true qualities of the Tathāgata. Kāśyapa, those are qualities of the Tathāgata. There are immeasurably and innumerably more than those. It would not be easy to enumerate them entirely even in countless eons.

Chapter 6

The Prophecies to the Śrāvakas

6.1

When the Bhagavān had finished reciting those verses, he announced to the complete saṅgha of bhikṣus, “Oh bhikṣus! I declare to you,278 I make it known to you, that this śrāvaka bhikṣu of mine, Kāśyapa, will serve three hundred billion buddhas, will venerate them, honor them, make offerings to them, praise them, and respect them.279 He will hold the Dharma of those buddha bhagavāns. [F.55.a] In his last life, in an eon named Mahāvyūha, in a world named Avabhāsaprāptā, he will appear in the world as the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct,280 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 Raśmiprabhāsa. His lifespan will be twelve intermediate eons. His Dharma will remain for twenty intermediate eons, and the outer form of his Dharma will remain for a further twenty intermediate eons. His buddha realm will be pure and clean, without stones, pebbles, or gravel, without chasms or cliffs, without drains or cesspools.281 It will be flat, pleasant, beautiful, delightful, made of beryl, adorned by jewel trees, divided eightfold like a checkerboard by golden cords,282 and filled with flowers. There will be many hundred thousands of bodhisattvas there. There will be countless hundred thousand quintillions of śrāvakas there. The evil Māra and his followers will not appear there. Even if Māra and Māra’s followers were to appear there they would become dedicated to maintaining the Dharma taught by the bhagavān tathāgata Raśmiprabhāsa.”

Chapter 7

The Past

7.1

“Bhikṣus, in the past, in a time gone by, beyond and even further beyond the most countless, innumerable, incalculable, unquantifiable, inconceivable asaṃkhyeya eons ago, at that time, in that era, in an eon named Mahārūpa, in a world named Saṃbhavā, 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, the unsurpassable guide who tames beings, the teacher of devas and humans, the buddha, the bhagavān named Mahābhijñājñānābhibhū.

Chapter 8

The Prophecy to the Five Hundred Bhikṣus

8.1

Brother Pūrṇa Maitrāyaṇīputra, having heard directly from the Bhagavān about this wisdom insight into skillful methods, about the teachings with implied meaning, and having heard the prophecies made to the great śrāvakas, and having heard of the connections with the past, and having heard of the preeminence of the Bhagavān, was astonished and amazed, without worldly concerns, and filled with delight and joy. Then with great delight and joy and great reverence for the Dharma, he rose from his seat, bowed down to the feet of the Bhagavān, [F.75.b] and thought, “Bhagavān, it is wonderful! Sugata, it is wonderful! The tathāgatas, arhats, perfectly enlightened buddhas accomplish that which is extremely difficult‍—they teach the Dharma to beings according to the different concerns of the world, through many wisdom insights into skillful methods, and they liberate330 beings attached to this and that.331 Bhagavān, what are we able to do? The Tathāgata is the one who knows our aspirations and our past.”

Chapter 9

The Prophecies to Ānanda, Rāhula, and Two Thousand Bhikṣus

9.1

At that time, Brother Ānanda thought, “May I obtain a prophecy like these!” Thinking that, contemplating it, and wishing for it, he rose from his seat and bowed down to the Bhagavān’s feet. Brother Rāhula also, thinking, contemplating, and wishing for the same thing, bowed down to the Bhagavān’s feet, and they said, “Bhagavān, may we have such an opportunity! Sugata, may we have such an opportunity! Bhagavān, you are our father, our progenitor, our refuge, our support, and our protector. Bhagavān, we are honored by the world with its devas, humans, and asuras as the sons of the Bhagavān, the attendants of the Bhagavān, and the keepers of the Dharma treasure of the Bhagavān. Therefore, Bhagavān, it would be fitting if the Bhagavān were quickly to give us the prophecy of our attainment of the highest, complete enlightenment.”

10.

Chapter 10

The Dharmabhāṇakas

10.1

Then the Bhagavān said to the bodhisattva Bhaiṣajyarāja and eighty thousand other bodhisattvas, “Bhaiṣajyarāja, do you see this assembly’s numerous devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, bhikṣus and bhikṣuṇīs, upāsakas and upāsikās, and followers of the Śrāvakayāna and the Bodhisattvayāna who have heard this Dharma teaching directly from the Tathāgata?” [F.84.a]

11.

Chapter 11

The Appearance of the Stūpa

11.1

Then a stūpa made of the seven precious materials arose from the center of the assembly, directly in front of the Bhagavān. It was five hundred yojanas tall and of a corresponding circumference. Having risen up, it remained suspended in the air, bright and beautiful, adorned with five thousand encircling railings358 covered in flowers, and beautified by many thousands of toraṇas, hung with thousands of sacred flags and banners of victory, [F.89.a] hung with thousands of strings of jewels, hung with thousands of streamers and bells, and emitting the aroma of bay leaves and sandalwood. That aroma spread throughout the entire all-containing world. Its crowning parasol reached as high as the palaces in the paradises of the Four Mahārājas. It was made of the seven precious materials, which are gold, silver, beryl, white coral, emerald, red pearl, and chrysoberyl. At the stūpa, devas of the Trāyastriṃśa paradise scattered coral tree and great coral tree flowers on the precious stūpa, bestrewing it with them, and covering it with them.

12.

Chapter 12

Resolutions

12.1

Then the bodhisattva mahāsattva Bhaiṣajyarāja and the bodhisattva mahāsattva Mahāpratibhāna, together with a following of two hundred thousand bodhisattvas, facing the Bhagavān, said, “Bhagavān, have no concern over this matter. Bhagavān, we will teach, we will expound this Dharma teaching to beings after the nirvāṇa of the Tathāgata.

“Bhagavān, in that time beings will be wicked, have few roots of merit, be arrogant, be devoted to gain and honor, engage in roots of demerit, be difficult to guide, have no interest, and be filled with disinterest, but, Bhagavān, we will demonstrate the power of patience and in that time we will teach this sūtra, we will uphold it, we will expound it, we will write it out, we will honor it, we will venerate it, and we will make offerings to it. Bhagavān, we will cast aside body and life and teach this sūtra. Therefore, Bhagavān, have no concern.”

13.

Chapter 13

Dwelling in Happiness

13.1

Then Mañjuśrī Kumārabhūta said to the Bhagavān, “Bhagavān, what these bodhisattva mahāsattvas are resolved to do because of their reverence for the Bhagavān is a difficult task, extremely difficult. Bhagavān, how should these bodhisattva mahāsattvas expound this Dharma teaching in the later times, in a later era?”

The Bhagavān said to Mañjuśrī Kumārabhūta, “Mañjuśrī, bodhisattva mahāsattvas should expound this Dharma teaching in the later times, in a later era, by maintaining four qualities. What are these four?

14.

Chapter 14

The Bodhisattvas Emerging Out of the Ground

14.1

Then the bodhisattvas who had arrived from other world realms, who were as numerous as the grains of sand in eight Ganges Rivers, stood up in the circle of the assembly, bowed to the Bhagavān with hands together in homage, and said these words:

“Bhagavān, if the Bhagavān will permit us, [F.111.a] after the Tathāgata has passed into nirvāṇa, we too will teach this Dharma teaching in the Sahā world realm. We will read it, write it, and make offerings to it. We shall be dedicated to this Dharma teaching. Bhagavān, teach well this Dharma teaching to us.”

15.

Chapter 15

The Lifespan of the Tathāgata

15.1

Then the Bhagavān said to the complete assembly of bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.”

The Bhagavān said a second time, and a third time, to those bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak. Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.”

16.

Chapter 16

The Extent of the Merit

16.1

When the teaching of the Tathāgata’s lifespan was taught it benefited innumerable, countless beings. The Bhagavān said at that time to the bodhisattva mahāsattva Maitreya, “Ajita, when the Dharma teaching that teaches the Tathāgata’s lifespan was given, a hundred thousand quintillion bodhisattvas, as numerous as the grains of sand in sixty-eight Ganges Rivers, developed receptivity to the birthlessness of phenomena.

17.

Chapter 17

Teaching the Merit of Rejoicing

17.1

Then the bodhisattva mahāsattva Maitreya asked the Bhagavān, [F.129.a] “Bhagavān, if a noble man or noble woman rejoices after hearing this Dharma teaching explained, how much merit, Bhagavān, does that noble man or noble woman create?” And at that time the bodhisattva mahāsattva Maitreya also addressed to him this verse:

17.2

“After the nirvāṇa of the great Hero,

How much merit will there be

For someone who listens to this kind of sūtra,

And having heard it, rejoices?” {1}

18.

Chapter 18

The Benefits of the Purity of the Six Āyatanas

18.1

Then the Bhagavān said to the bodhisattva mahāsattva Satatasamitābhiyukta, “If any noble man or noble woman possesses, reads, teaches, or asks questions about this Dharma teaching, that noble man or noble woman will gain eight hundred qualities of the eyes, will gain twelve hundred qualities of the nose, will gain eight hundred qualities of the ears, will gain twelve hundred qualities of the tongue, will gain eight hundred qualities of the body, and will gain twelve hundred qualities of mind.

19.

Chapter 19

Sadāparibhūta

19.1

Then the Bhagavān said to the bodhisattva mahāsattva Mahāsthāmaprāpta, “Mahāsthāmaprāpta, you should know that this Dharma teaching is like this: Whoever rejects this Dharma teaching, and scolds, rebukes, and speaks crudely489 and harshly to the bhikṣus, [F.139.b] bhikṣuṇīs, upāsakas, and upāsikās who possess such a sūtra as this, will experience the undesirable result ripening from that, which is that they will be unable to speak words. Whoever possesses such a sūtra as this, reads it, studies it, teaches it, and teaches it extensively to others will have the desirable result ripening from that, which is, as I have said before, that they will attain purified eyes, nose, ears, tongue, body, and mind.

20.

Chapter 20

The Tathāgata’s Miracles

20.1

Then those hundreds of millions of quintillions of bodhisattvas who had emerged from the ground, as numerous as the atoms in a world realm, placed their hands together in homage and said to the Bhagavān, “Bhagavān, we will teach this Dharma teaching in all the buddha realms where the Tathāgata has passed into nirvāṇa, and in the buddha realms where the Bhagavān will pass into nirvāṇa.

21.

Chapter 21

Dhāraṇīs

21.1

498Then the bodhisattva mahāsattva Bhaiṣajyarāja rose from his seat, removed his upper robe from one shoulder, knelt on his right knee, [F.147.a] and with his hands together in homage bowed toward the Bhagavān and said to the Bhagavān, “Bhagavān, how much merit will a noble man or noble woman generate by carrying this Dharma teaching The White Lotus of the Good Dharma on their body or making a text of it?”

22.

Chapter 22

The Past of Bhaiṣajyarāja

22.1

Then the bodhisattva mahāsattva Nakṣatrarājasaṃkusumitābhijña said to the Bhagavān, “Bhagavān, through what cause is the bodhisattva mahāsattva Bhaiṣajyarāja active in this Sahā world realm? Bhagavān, he must have undergone many hundred thousands of quintillions of hardships. I request the Tathāgata, the Arhat, the perfectly enlightened Buddha to speak of just a fraction of what the bodhisattva mahāsattva Bhaiṣajyarāja has practiced, so that those who have heard the Bhagavān‍—the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, and the bodhisattva mahāsattvas who have arrived here from other world realms and these great śrāvakas‍—will all be pleased, delighted, and happy.”

23.

Chapter 23

Gadgadasvara

23.1

Then at that time the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni emitted light from the ūrṇā hair between his eyebrows, which was a sign of a great being. That light shone throughout hundreds of thousands of quintillions of buddha realms in the east, which were as numerous as the grains of sand in eighteen Ganges Rivers. Beyond those hundreds of thousands of quintillions of buddha realms, which were as numerous as the grains of sand in eighteen Ganges Rivers, there was the world realm named Vairocanaraśmipratimaṇḍitā, in which there lived, was present, and remained the tathāgata, the arhat, the perfectly enlightened buddha named Kamaladalavimalanakṣatrarājasaṃkusumitābhijña. He was accompanied and revered by an immeasurably great saṅgha of bodhisattvas. Then the ray of light emitted by the bhagavān tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni from his ūrṇā hair shone at that time throughout the world realm Vairocanaraśmipratimaṇḍitā.

24.

Chapter 24

Facing Everywhere: The Teaching of the Miracles of Avalokiteśvara

24.1

596Then the bodhisattva mahāsattva Akṣayamati rose from his seat, removed his upper robe from one shoulder, knelt on his right knee, and with his hands together in homage bowed toward the Bhagavān and asked the Bhagavān, “Bhagavān, why is the bodhisattva mahāsattva Avalokiteśvara called Avalokiteśvara?” [F.164.b]

24.2

The Bhagavān said to the bodhisattva mahāsattva Akṣayamati, “Noble one, if the hundred thousand quintillion beings in this world who are experiencing suffering were to hear the name of the bodhisattva mahāsattva Avalokiteśvara they would all become freed from that mass of suffering.

25.

Chapter 25

The Past of King Śubhavyūha

25.1

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.

26.

Chapter 26

Samantabhadra’s Encouragement

26.1

The bodhisattva mahāsattva Samantabhadra, leading a following of countless bodhisattva mahāsattvas, and leading a following of countless devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, humans, and nonhumans, came from the east, and the realms shook, a rain of lotuses fell, and a hundred thousand quintillion musical instruments played. With the great power of a bodhisattva, with the great manifestations of a bodhisattva, with the great miraculous power of a bodhisattva, with the great majesty636 of a bodhisattva, with the great brilliant magnificence of a bodhisattva, with the great way637 of a bodhisattva, with the great miracles of a bodhisattva, and with the great miraculous manifestation of leading a following638 of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans‍—it was with such an inconceivable miraculous manifestation that the bodhisattva mahāsattva Samantabhadra came to this Sahā world realm.

26.2

He came to Vulture Peak, to the Bhagavān, bowed his head to the Bhagavān’s feet, circumambulated the Bhagavān seven times, and said to the Bhagavān, “Bhagavān, I have come here from the buddha realm of the bhagavān tathāgata Ratnatejobhyudgatarāja. Bhagavān, [F.175.b] I have come before the bhagavān tathāgata Śākyamuni in order to listen to this Dharma teaching of The White Lotus of the Good Dharma in this Sahā world realm. Bhagavān, these hundred thousand bodhisattvas have also come to listen to this Dharma teaching of The White Lotus of the Good Dharma. Therefore, Bhagavān, Tathāgata, Arhat, perfectly enlightened Buddha, teach extensively this Dharma teaching of The White Lotus of the Good Dharma to these bodhisattva mahāsattvas.”

26.3

The Bhagavān said to the bodhisattva mahāsattva Samantabhadra, “Noble one, these bodhisattva mahāsattvas all have instant comprehension. This639 Dharma teaching of The White Lotus of the Good Dharma is like this: it is inseparable from the true nature, the limit of reality, and the essence of phenomena.”640

“Bhagavān it is so!” exclaimed those bodhisattvas. “Sugata, it is so!”

26.4

Then in order to establish the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who had gathered in that assembly in this Dharma teaching of The White Lotus of the Good Dharma, the Bhagavān said to the bodhisattva mahāsattva Samantabhadra, “Noble one, a woman who has four qualities will obtain The White Lotus of the Good Dharma in her hands. What are these four? She will have the blessing of the buddha bhagavāns, she will have planted the roots of merit, [F.176.a] she will be among the class of those who are determined,641 and she will have developed the aspiration to attain the highest, complete enlightenment in order to protect all beings.

26.5

“Noble son, a woman who has those four qualities will obtain this Dharma teaching of The White Lotus of the Good Dharma in her hands.”

Then the bodhisattva mahāsattva Samantabhadra declared, “Bhagavān in the later times, during the later times, in the last five hundred years of the Dharma, I will protect the bhikṣus who are upholding such a sūtra as this. I will bring them happiness. I will cause them to avoid punishment, and I will neutralize poison. Bhagavān, I will continually guard and protect those dharmabhāṇakas so that whoever seeks to harm them and seeks such an opportunity will not be able to find such an opportunity.

26.6

“The evil Māra, Māra’s sons, and the Mārakāyika devas, Māra’s maidens, and Mara’s retinue who seek to harm them and seek such an opportunity will not be able to find such an opportunity. No deva, yakṣa, rākṣasa, preta, pūtana, kṛtya, or vetāla that seeks to harm those dharmabhāṇakas and seeks for such an opportunity, will be able to find such an opportunity.

“Bhagavān, when the dharmabhāṇakas are walking while dedicated to the practice of contemplating this Dharma teaching, at that time, in order to protect this Dharma teaching, I will mount a white, six-tusked king of elephants and, accompanied by an entourage of bodhisattvas, I shall come before those dharmabhāṇakas in the place where the dharmabhāṇakas are walking.

26.7

“When the dharmabhāṇakas [F.176.b] who are dedicated to the practice of contemplating this Dharma teaching make a mistake in even one word or one letter of this Dharma teaching, at that time I will mount a white, six-tusked king of elephants and reveal myself to them and I will repeat the Dharma teaching correctly. Those dharmabhāṇakas will see my body and hear from me this Dharma teaching correctly and they will be pleased, delighted, and overjoyed‍—they will be joyful, and experience happiness and pleasure‍—and they will be dedicated to this Dharma teaching. As soon as they see me they will attain samādhi. They will attain the power of mental retention that is called the convergence of retentions. They will attain the power of mental retention that is called a trillion convergences. They will attain the power of mental retention that is called expertise in all sounds.

26.8

“Bhagavān, in the later times, during the later times, in the last five hundred years of the Dharma, I will reveal my body, the sight of which brings happiness to all beings, to the bhikṣus or bhikṣuṇīs, the upāsakas or upāsikās who possess such a sūtra as this, who write out such a sūtra as this, who seek for such a sūtra as this, who read such a sūtra as this, and who in the later times, during the later times, in the last five hundred years of the Dharma, are dedicated to walking, for the sake of this Dharma teaching, for three weeks‍—twenty-one days. I will mount a white, six-tusked king of elephants and, accompanied by an entourage of bodhisattvas, I shall come before those dharmabhāṇakas in the place where those dharmabhāṇakas are walking for twenty-one days. When I have arrived there I will reveal myself to those dharmabhāṇakas, inspire them to uphold it, encourage them, and bring them joy. I shall give them a dhāraṇī so that no one will be able to harm those dharmabhāṇakas, [F.177.a] no human or nonhuman will find such an opportunity and no woman will beguile them. I shall protect them. I shall save them from punishment. I shall counteract poison. Bhagavān, I shall give the dharmabhāṇakas these dhāraṇī words:

26.9

“Tadyathā:642 adaṇḍe643 daṇḍapati644 daṇḍāvartani645 daṇḍakuśale646 daṇḍasudhāri647 sudhārapati648 buddhapaśyane649 sarvadhāraṇi650 āvartani651 saṃvartani652 saṃghaparīkṣite653 saṃghanirghātani654 dharmaparīkṣite655 sarvasattvarutakauśalye kauśalyānugate656 siṃhavikrīḍite657 anuvarte658 vartani vartāli659 svāhā.660

26.10

“Bhagavān, the bodhisattvas, to whose faculty of hearing comes the sound of these dhāraṇī words, should know that they are the blessing of Samantabhadra.

26.11

“Bhagavān, while this Dharma teaching of The White Lotus of the Good Dharma is existing in this Jambudvīpa, the bodhisattvas into whose hands it comes, those dharmabhāṇakas, Bhagavān, should know that this Dharma teaching has come into their hands through the power of the bodhisattva mahāsattva Samantabhadra, and through the magnificence of the bodhisattva mahāsattva Samantabhadra.

26.12

“Bhagavān, the beings who write out this sūtra and who uphold it have obtained the activity of the bodhisattva Samantabhadra. Those beings will be those who have planted roots of merit under many buddhas.

“Bhagavān, those beings will have their heads stroked by the hand of the Tathāgata.

26.13

“Bhagavān, those beings who write out this sūtra and who uphold it661 will please me. [F.177.b]

“Bhagavān, those beings who write out this sūtra, and those who study it after having written it out, Bhagavān, when they pass away they will be reborn as one of the devas of Trāyastriṃśa. The moment they are reborn there, in front of them will be eighty-four thousand deva maidens, and as devas with crowns the size of bherī drums they will dwell among those deva maidens.662

26.14

“Bhagavān, the accumulation of merit of those beings who write out this Dharma teaching is like that, let alone that of those who transmit it, chant it, contemplate it, and keep it in mind.

26.15

“Therefore, Bhagavān, this Dharma teaching of The White Lotus of the Good Dharma should be contemplated in the mind663 and written out. If someone keeps it in mind without distraction and writes it out, a hundred thousand buddhas will extend their hands toward them. When they die they will see a thousand buddhas. They will not fall into the lower existences at death. When they pass away from this world they will be reborn among the devas of Tuṣita. They will be reborn where the bodhisattva mahāsattva Maitreya, possessing the thirty-two signs of a superior being, is teaching the Dharma accompanied by an entourage of bodhisattvas and attended upon by a hundred thousand quintillion deva maidens.

26.16

“Therefore, a wise noble man or noble woman should respectfully write out this Dharma teaching of The White Lotus of the Good Dharma. They should respectfully transmit it. They should respectfully read it aloud. They should respectfully keep it in mind.

“Bhagavān, someone who writes out this Dharma teaching of The White Lotus of the Good Dharma, transmits it, reads it aloud, meditates on it, and keeps it in mind will have countless qualities.

26.17

“Therefore, Bhagavān, a wise noble man or noble woman should possess this Dharma teaching of The White Lotus of the Good Dharma and they will have the benefit of that great number of qualities. [F.178.a]

“Therefore, Bhagavān, I will give my blessing to this Dharma teaching of The White Lotus of the Good Dharma so that through my blessing this Dharma teaching will continue to exist in Jambudvīpa.”

26.18

Then the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni said to the bodhisattva mahāsattva Samantabhadra, “It is excellent, Samantabhadra, excellent that for the benefit of many beings664 you, who are thus endowed with inconceivable qualities, with a superior motivation of compassion, and with an inconceivable aspiration, are blessing this Dharma teaching of The White Lotus of the Good Dharma.

“The noble men or noble women who possess the name of the bodhisattva mahāsattva Samantabhadra should be known to be those who have seen the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni and have heard this Dharma teaching of The White Lotus of the Good Dharma directly from Tathāgata Śākyamuni, have made offerings to Tathāgata Śākyamuni, have lauded Tathāgata Śākyamuni’s teaching of the Dharma, and have rejoiced in this Dharma teaching. Tathāgata Śākyamuni will have placed his hand upon their heads. They will have dressed Śākyamuni in Dharma robes.

26.19

“Samantabhadra, those noble men or noble women should be known to be the holders of the Tathāgata’s teaching. They will not delight in the Lokāyatas. [F.178.b] They will not delight in those who recite poetry. They will not delight in dancing, music, wrestling, meat sellers, butchers, chicken sellers, pig sellers, or pimps. Those who have heard, have written out, possess, and read such a sūtra as this will have no craving for anything else. Those beings will possess the essence of the Dharma. They will have their own correct attention. They will possess the power of their own merit. Beings will be happy to see them.

“The bhikṣus who possess such a sūtra as this will not be tormented by desire. They will be without anger, ignorance, envy,665 miserliness, hypocrisy, pride, arrogance, and mistaken pride.

26.20

“Samantabhadra, those dharmabhāṇakas will be satisfied with whatever they obtain.

“Samantabhadra, in the later times, during the later times of the last five hundred years of the Dharma, if someone sees a bhikṣu who is a holder of this Dharma teaching of The White Lotus of the Good Dharma, they should think, ‘This noble man is going to go to the Bodhimaṇḍa. This noble man is going to be victorious over Māra’s army.666 This noble man is going to turn the wheel of the Dharma. He is going to beat the drum of the Dharma. He is going to blow the conch of the Dharma. He is going to send down a rain of the Dharma. He is going to sit upon the lion throne of the Dharma.’ Those are the thoughts that should arise in their minds.

26.21

“In the later times, during the later times of the last five hundred years of the Dharma, the bhikṣus who are holders of this Dharma teaching will not have cravings, [F.179.a] will have no attachment to Dharma robes, and will have no attachment to their alms bowls. Those dharmabhāṇakas will be honest. Those dharmabhāṇakas will have attained the three liberations.667 They will have turned away from this life.

26.22

“Those who criticize bhikṣus who are holders of such a sūtra as this will become blind. Those who speak unpleasantly to bhikṣus who are holders of such a sūtra as this will in that life have a discolored body. Those who ridicule and mock those who write out such a sūtra as this will have broken teeth, blackened teeth, ugly lips, flat noses, disfigured legs and arms, defective eyes, and a bad body odor. Their bodies will be covered with blisters, rashes, sores, abscesses, and itching spots.

26.23

“If someone says something unpleasant, whether it is true or not, to someone who upholds such a sūtra as this, who writes out such a sūtra as this, who reads aloud such a sūtra as this, who teaches such a sūtra as this, they should be known to have extremely heavy, bad karma.

26.24

“Therefore, Samantabhadra, one should stand up for bhikṣus who hold this Dharma teaching, even when they are far away. One should respect those bhikṣus who hold such a sūtra as this just as one would respect the Tathāgata.”

26.25

When this chapter on “Samantabhadra’s Encouragement” was being taught, bodhisattva mahāsattavas as numerous as the grains of sand in the Ganges River attained the power of mental retention called a trillion convergences.

26.26

This concludes “Samantabhadra’s Encouragement,” the twenty-sixth chapter of the Dharma teaching of “The White Lotus of the Good Dharma.”

27.

Chapter 27

The Entrusting

27.1

Then the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni [F.179.b] rose from his Dharma seat and manifested the miracle of his right hand taking hold of the right hands of those in the entire gathering of bodhisattvas. At that time he said, “Noble ones, this highest, complete enlightenment that I accomplished after a hundred thousand quintillion asaṃkhyeya eons I place in your hands: I entrust it to you, I present it to you, and I pass it on to you. Noble ones, you should do whatever will make it extensively widespread.”

Colophon

c.1

Translated, revised, and finalized by the Indian Upādhyāya Surendrabodhi and the chief editor Lotsawa Bandé Nanam Yeshé Dé.

Notes

n.1

See Jamieson (2002) for a list of the numerous scholarly works.

n.2

Karashima (2015).

n.3

Dessein (2009): 36–37.

n.4

Zhongxin (1997).

n.5

Karashima (2001).

n.6

Karashima (2001): 212.

n.7

Lopez (2016): 21.

n.8

Deeg (1999).

n.56

There have been two ways to interpret this traditional beginning of a sūtra, with such Indian masters as Kamalaśīla claiming that both are equally correct. The alternative interpretation is “Thus have I heard: at one time, the Bhagavān…,” and so on. The various arguments, both traditional and modern, for either side are given by Brian Galloway in “Thus have I heard: At one time…,” Indo-Iranian Journal 34, no. 2 (April 1991): 87–104.

n.57

This figure is from the Sanskrit. The Tibetan in all Kangyurs has twelve thousand, as do the Chinese translations by Kumārajīva (T.262, early fifth century) and by Jñānagupta and Dharmagupta (T.264, early seventh century). The Chinese translation by Dharmarakṣa (T.263, late third century), however, has 1,200 like the Sanskrit, while the other early Chinese translation, which is anonymous, has 42,000 (大比丘眾四萬二千人俱).

n.58

Sanskrit ājāneya; Tibetan cang shes. Ājāneya was incorrectly defined as meaning “all-knowing” and was translated therefore into Tibetan as cang shes (“all-knowing”). The term ājāneya was primarily used for thoroughbred horses, but was also applied to people in a laudatory sense.

n.59

This term probably has its origins in being a translation into Sanskrit from the Middle Indic mahānāga, the Sanskrit equivalent of which should have been mahānagna, which has the meaning of “a great champion, a man of distinction and nobility.”

n.60

According to the BHS abhijñatābhijñata, where the same word is repeated with different meanings. The Tibetan translates both identically in most Kangyurs as mngon par shes pa mngon par shes pa, and in others such as Degé and Lhasa as mngon par shes pas mngon par shes pa.

n.99

According to the Sanskrit. Tibetan: Śāridvataputra.

n.169

According to the Tibetan. The Sanskrit has “deprived of the scope of wisdom of the tathāgatas, and of the vision of their wisdom.”

n.278

According to the BHS ārocayāmi. The Tibetan mos par bya could be interpreted as “make you aspire.”

n.279

According to the Sanskrit. The last two activities are absent from the Tibetan, but when this passage is repeated further on in this chapter they are included in the Tibetan, and so there appears to be an unintended omission here.

n.280

According to the commentary this refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path.

n.281

According to the BHS gūtholigalla. The Tibetan translates obscurely as sme ba (“spots”).

n.282

See n.179.

n.330

According to the Sanskrit pramocayanti and, in part, the Stok Palace Kangyur ’grol ba. The other Tibetan versions consulted have ’grel ba; a Tibetan translation of the causative Sanskrit verb form would more likely be sgrol ba.

n.331

The syntax is according to the Sanskrit; the Tibetan reverses the order of the sentences.

n.358

According to the Sanskrit vedikā. The Tibetan translates as stegs bu, “platforms,” Burnouf as “balconies,” and Kern as “terraces.” However, vedikā here refers to the railings in which the toraṇas, or “gateways,” are set. While the vedikās do serve as railings for elevated platforms, which serve as circumambulatory walkways, they also encircle the stūpa on the surrounding flat ground.

n.489

According to the Tibetan tshogs par mi dbyung ba (“unfit for a gathering”), which will have been a translation of asabhya. The Sanskrit has asatya (“falsely”), which appears to have been the source of the Chinese translation.

n.498

In the Chinese translation this chapter is later, following the chapter on Avalokiteśvara.

n.596

“Facing everywhere” in the chapter title is translated according to the Sanskrit samantamukha, which has also became an epithet for the many-faced forms of Avalokiteśvara. The Tibetan translates as kun nas sgo (taking the alternative meaning of “door” from mukha) which could be literally translated as “doors on all sides.” However, in the Mahāvyutpatti we find samanta-spharaṇa-mukha translated as bzhin kun tu khyab pa (“face that pervades everywhere”). Other translations have included “all-sided one” and “all-sidedness.” Burnouf translates as “Celui dont la face regarde de tous les côtés,” correcting his earlier translation based on a misreading of samantamukha as samantasukha (“complete bliss”). The meaning, however translated, refers to Avalokiteśvara regarding all beings.

n.636

According to the Sanskrit. “Great” is absent from the Tibetan. The Sanskrit mahata bodhisattvamāhātmyena manages to keep the two similar words apart.

n.637

According to the Sanskrit mahatā bodhisattvayānena. The Tibetan could be interpreted to mean specifically the mahāyāna.

n.638

“leading a following” is absent from the Tibetan.

n.639

Sanskrit: “However, this…”

n.640

“The limit of reality, and the essence of phenomena” is absent from the Sanskrit.

n.641

According to the BHS nityarāśi, translated into Tibetan as nges pa’i phung po. This refers to three groups or classifications of individuals: those with false views, the undetermined, and the determined.

n.642

See n.500.

n.643

According to the Sanskrit and the Yongle Kangyur. The Lithang and Choné have sudaṇḍā. Lhasa: sudaṇḍa. Narthang: sudaṇtra. Kangxi: sudaṇḍē (with an anomalous subscribed a-chung). Other Kangyurs consulted have sudaṇḍe.

n.644

According to the Vaidya, Wogihara, and Kern. Burnouf: daṇdayati. Degé: daṇḍavati. Kangxi: daṇdāvati. Choné: daṇa dāvati. Narthang: daṇtravati. Urga: daṇatāvati.

n.645

According to the Sanskrit and most Kangyurs consulted. Narthang: daṇtravartani.

n.646

According to the Sanskrit and most Kangyurs consulted. Yongle: daṇḍakuśali. Lithang and Kangxi: daṇḍakuśala.

n.647

Burnouf: daṇḍasudhāri sudhāri. Kern: daṇḍasudhāri dhāri. Lhasa and Narthang: daṇḍāsudhāri. Kangxi: daṇḍāsudhari. Yongle: daṇḍasudhari. Urga: sudhāraparti.

n.648

Burnouf: sudhāryati. Yongle: sudharapati.

n.649

Kangxi: buddhāpaśyane. Degé and Urga: buddhapaśyani.

n.650

Yongle: dharaṇi. Vaidya and Wogihara: sarvadhāraṇi.

n.651

Yongle: avartani.

n.652

According to the Sanskrit. Degé and most Kangyurs consulted: āvartani. Yongle: avartani. Kangxi: māvartani.

n.653

According to the Sanskrit. Tibetan: saṅghaparīkṣite. Yongle: saṅgaparīkite. Choné and Urga: saṅghaparīkṣiti.

n.654

According to the Vaidya, Wogihara, and Kern. Yongle: saṅghanirgasadani. Burnouf: saṃghanighātane. Degé: saṅghanirghasate. Lithang, Kangxi, Narthang, Choné, and Lhasa: saṅghanirgasate.

n.655

Yongle: dhamaparikṣite. Choné and Urga: dharmaparīkṣiti.

n.656

Vaidya, Wogihara, and Kern: sarvasattvarutakauśalyānugate. Burnouf: sarvarutakauśalyānugate. Degé: sarvasatvaruhekauśalye kauśalyānugate. Lithang, Kangxi, Narthang, Choné, and Lhasa: sarvasatvarutakauśalya kauśalyānugate. Yongle: sarvasatvarutakauśalya kauśalyānagate.

n.657

Degé: siṅhavikrīḍite. Urga: siṅhavigrīḍiti.

n.658

Urga: anuvarti.

n.659

According to the Vaidya, Wogihara, and Burnouf. Tibetan: vartali.

n.660

anuvarte vartani vartāli svāhā is absent from the Kern.

n.661

According to the Sanskrit; “who write out this sūtra and who uphold it” is absent from the Tibetan.

n.662

According to the Sanskrit, bherīmātreṇa mukuṭena te devaputrāstāsāmapsarasāṃ madhye sthāsyanti, which accords with the Chinese. The Tibetan should be emended to read: lha’i bu de dag rnga po che tsam gyi cod pan can lha’i bu mo de dag gi nang na gnas par ’gyur ro/. The Stok Palace Kangyur starts with the nearly correct lha’i bu dag rna po che tsam gyis cod pan dang, but in the second section of the passage has the incorrect lha’i bu de dag gi nang na.... The Degé and other Tibetan versions consulted start with the incorrect lha’i bu mo de dag, but follow with the correct lha’i bu mo de dag gi nang na....

n.663

According to the Tibetan. Sanskrit: “should be honored.”

n.664

The Sanskrit adds “for the happiness of many beings, and for the sake of a great multitude of beings.”

n.665

According to the Sanskrit īrṣya; absent in the Tibetan.

n.666

The Sanskrit kalicakra is literally “wheel of fighting.” The Tibetan has ’thab mo (“fighting”) and appears to have omitted “the wheel.”

n.667

This refers to what is usually called “the three doorways to liberation”: emptiness, the absence of aspiration, and the absence of attributes.

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.

‍—‍—‍—. Urga Kangyur (ur ga bka’ ’gyur). New Delhi: International Academy of Indian Culture, 1990–94. vol. 51 (mdo sde, ja), folios 1a–180b.

Khangkar, Tsultrim Kelsang (ed.) bod gyur dam pa’i chos padma dkar po zhes bya ba theg pa chen po’i mdo: Tibetan Translation of Saddharmapuṇḍarīka-sūtra. Nyin bod nang rig deb grangs (Japanese and Tibetan Buddhist Culture Series) XI. Kyoto: Tibetan Buddhist Culture Association, 2009.

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.

Watanabe, Shōkō. Saddharmapuṇḍarīka Manuscripts Found in Gilgit. Tokyo: Reiyukai, 1972–75.

Wogihara, Unrai and Tsuchida, Chikao. Saddharmapuṇḍarīka-sūtram: Romanized and Revised Text of the Bibliotheca Buddhica publication by consulting a Sanskrit Ms. & Tibetan and Chinese translations. Tōkyō: Seigo-Kenkyūkai, 1934–35.

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.

Murano, Senchū. The Lotus Sutra: Sutra of the Lotus of the Wonderful Dharma. Hayward, CA: Nichiren Buddhist International Center, 1974.

Reeves, Gene. The Lotus Sutra: A Contemporary Translation of a Buddhist Classic. Somerville, MA: Wisdom Publications, 2008.

Soothill, W.E. The Lotus of the Wonderful Law, or The Lotus Gospel. Richmond: Curzon Press, 1987.

Watson, Burton. The Lotus Sutra. New York: Columbia University Press, 1993.

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. English translation in Roberts (2024).

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.

Secondary Non-Tibetan Sources

Abbott, Terry Rae. “Vasubandhu’s Commentary on the Saddharmapuṇḍarīkasūtra: A Study of its History and Significance.” PhD diss., University of California at Berkeley, 1985.

Boucher, Daniel. “Dharmarakṣa and the Transmission of Buddhism to China.” Asia Major 19 (2006): 13–37.

Deeg, Max. “The Saṅgha of Devadatta: Fiction and History of a Heresy in the Buddhist Tradition.” Journal of the International College for Advanced Buddhist Studies (March 31, 1999): 195–230.

Dessein, Bart. “The Mahāsāṃghikas and the Origins of Mahāyāna Buddhism: Evidence Provided in the *Abhidharmamahāvibhāṣaśāstra.” The Eastern Buddhist 40, no. 1 (2009): 25–61.

Dharmachakra Translation Committee, trans. The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.

Galloway, Brian. “Thus have I heard: At one time….” Indo-Iranian Journal 34, no. 2 (April 1991): 87–104.

Groner, Paul and Jacqueline I. Stone. “Editors’ Introduction: The Lotus Sutra in Japan.” Japanese Journal of Religious Studies vol. 41, no. 1 (2014): 1–23.

Hanh, Thich Nhat. Peaceful Action, Open Heart: Lessons from the Lotus Sutra. Berkeley: Parallax Press, 2008.

Heirman, Ann. “Yijing’s View on the Bhikṣunīs’ Standard Robes.” Chung-Hwa Buddhist Journal 21 (2008): 145–158.

Hinüber, Oskar von. “A Saddharmapuṇḍarīkasūtra Manuscript from Khotan: The Gift of a Pious Khotanese Family.” Journal of Oriental Studies 24 (2014): 134–156.

‍—‍—‍—. “The Saddharmapuṇḍarīkasūtra at Gilgit: Manuscripts, Worshippers, and Artists.” Journal of Oriental Studies22 (2012): 52–67.

‍—‍—‍—. Bronzes of the Ancient Kingdom of Gilgit and Royal Patronage in Early North-Western India and Pakistan. Online lecture: The Metropolitan Museum of Art, New York (2010).

Jamieson, R. C. “Sanskrit Lotus Sutra Manuscripts from Cambridge University Library (Add. 1682 and Add. 1683).” Journal of Oriental Studies 12, no. 6 (2002): 165–173.

Jeffus, Ryusho. Lotus Sutra Practice Guide: 35-Day Practice Outline. Charlotte, NC: Myosho-ji, 2012.

Karashima, Seishi. “Who Composed the Mahāyāna Scriptures?‍—the Mahāsāṃghikas and Vaitulya Scriptures.” ARIRIAB XVIII (2015): 113–162.

‍—‍—‍—. “Some Features of the Language of the Saddharmapuṇḍarīkasūtra.” Indo-Iranian Journal 44 (2001): 207–230.

Kim, Young-ho. Tao-sheng’s Commentary on the Lotus Sūtra: A Study and Translation. Albany: State University of New York Press, 1990.

Lancaster, L. R. The Korean Buddhist Canon: A Descriptive Catalogue.

Laufer, Berthold. “Sanskrit Karketana.” Mémoires de la Société de Linguistique 22 (1922): 43–46.

Lopez Jr., Donald S. The Lotus Sutra: A Biography. Princeton, NJ: Princeton University Press, 2016.

Miller, Robert, et al. The Chapter on Going Forth (Toh 1, ch. 1). 84000: Translating the Words of the Buddha, 2018.

Mookerji, Radha Kumud. Ancient Indian Education: Brahmanical and Buddhist. Delhi: Motilal Banarsidass, 1989.

Reeves, Gene. The Stories of the Lotus Sutra. Somerville, MA: Wisdom Publications, 2010.

Roberts, Peter Alan, trans. (2018). The King of Samādhis Sūtra (Samādhirājasūtra, Toh 127). 84000: Translating the Words of the Buddha, 2018.

‍—‍—‍—(2021), trans. The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha, 2021.

‍—‍—‍—(2024), trans. The Sūtra of the Sublime Golden Light (2) (Suvarṇaprabhāsottamasūtra, Toh 556). 84000: Translating the Words of the Buddha, 2024.

Sparham, Gareth, trans. The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.

Schoening, Jeffrey. “Translated Sutra Commentaries in Tibet.” In Tibetan Literature: Studies in Genre, edited by José Cabezón and Roger Jackson, 111–124. Ithaca, NY: Snow Lion, 1996.

Silk, Jonathan Alan. “The Yogācāra Bhikṣu.” In Beiju: Buddhist Studies in Honor of Professor Gadjin M. Nagao, edited by J. Silk, 256–314. Studies in the Buddhist Traditions 3. Honolulu: University of Hawaii Press, 1997.

Suguro, Shinjō. Introduction to the Lotus Sutra. Fremont, CA: Jain Publishing Company, 1998.

Tanabe, George J. and Willa Jane Tanabe. The Lotus Sutra in Japanese Culture. Honolulu: University of Hawaii Press, 1989.

Teiser, Stephen F. and Jacqueline I. Stone. Readings of the Lotus Sūtra. New York: Columbia University Press, 2009.

Tiantai Lotus Texts. BDK English Tripiṭaka Series. Berkeley, CA: Bukkyō Dendō Kyōkai America, 2013, 93–149.

Tola, Fernando and Carmen Dragonetti. Buddhist Positiveness: Studies on the Lotus Sūtra. Delhi: Motilal Banarsidass, 2009.

Winder, Marianne. “Vaidurya.” Studies on Indian Medical History (1987): 85–94.

Yuyama, Akira. A Bibliography of the Sanskrit Texts of the “Saddharmapuṇḍarīkasūtra.” Canberra: Faculty of Asian Studies in Association with Australian National University Press, 1970.

Zengwen, Yang. “Saddharmapundarikasutra in Chinese History and its Significance in the 21st Centry.” Journal of Oriental Studies vol. 10 (2000): 10–20.

Zhongxin, Jiang. Sanskrit Lotus Sutra Fragments from the Lüshun Museum Collection (Tokyo: Sōka Gakkai, 1997).

Glossary

Types of attestation for names and terms of the corresponding source language

Attested in source text

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

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

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

g.2

Abhijñājñānābhibhū

mngon shes ye shes zil gnon

མངོན་ཤེས་ཡེ་ཤེས་ཟིལ་གནོན།

abhijñājñānābhibhū

g.3

Abhijñaprāpta

mngon par shes thob

མངོན་པར་ཤེས་ཐོབ།

abhijñaprāpta

g.6

absence of aspiration

smon pa med pa

སྨོན་པ་མེད་པ།

apraṇihita

g.7

absence of attributes

mtshan ma med pa

མཚན་མ་མེད་པ།

animitta

g.16

Ajita

ma pham pa

མ་ཕམ་པ།

ajita

The other name of Maitreya, the bodhisattva who became Śākyamuni’s regent and is prophesied to be the next buddha, the fifth buddha in the fortunate eon. In early Buddhism he appears as the human disciple Maitreya Tiṣya, sent to pay his respects by his teacher. The Buddha gives him the gift of a robe and prophesies he will be the next buddha, while his companion Ajita will be the next cakravartin. As a bodhisattva in the Mahāyāna he has both these names.

g.20

Akṣayamati

blo gros mi zad pa

བློ་གྲོས་མི་ཟད་པ།

akṣayamati

g.22

Amitābha

snang ba mtha’ yas

སྣང་བ་མཐའ་ཡས།

amitābha

g.23

Amitāyus

tshe dpag med

ཚེ་དཔག་མེད།

amitāyus

g.27

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

ānanda

g.39

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

g.41

asaṃkhyeya

grangs med pa

གྲངས་མེད་པ།

asaṃkhyeya

The designation of a measure of time on the scale of eons, literally meaning “incalculable.” The number of years in such an eon differs in various sūtras that give a number. Also, twenty intermediate eons are said to be one incalculable eon, and four incalculable eons are one great eon. In that case those four incalculable eons represent the eons of the creation, presence, destruction, and absence of a world. Buddhas are often described as appearing in a second incalculable eon.

g.44

asura

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).

g.47

Avabhāsaprāptā

snang ba thob pa

སྣང་བ་ཐོབ་པ།

avabhāsaprāptā

g.49

Avalokiteśvara

spyan ras gzigs dbang phyug

སྤྱན་རས་གཟིགས་དབང་ཕྱུག

avalokiteśvara

First appeared as a bodhisattva beside Amitābha in the Sukhāvati Sūtra. The name has been variously interpreted. In “The lord of Avalokita,” Avalokita has been interpreted as “seeing,” although, as a past passive participle, it is literally “lord of what has been seen.” One of the principal sūtras in the Mahāsāṃghika tradition was the Avalokita Sūtra, which has not been translated into Tibetan, in which the word is a synonym for enlightenment, as it is “that which has been seen” by the buddhas. In the early tantras, he was one of the lords of the three families, as the embodiment of the compassion of the buddhas. The Potalaka Mountain in southern India became important in southern Indian Buddhism as his residence in this world, but Potalaka does not yet feature in the Kāraṇḍavyūha Sūtra, which emphasized the premeninence of Avalokiteśvara above all buddhas and bodhisattvas and introduced the mantra oṁ maṇipadme hūṁ.

g.55

Bandé

ban de

བན་དེ།

bande

g.57

bay leaves

ta ma la’i ’dab ma

ཏ་མ་ལའི་འདབ་མ།

tamālapatra

g.59

beryl

bai dU rya

བཻ་དཱུ་རྱ།

vaiḍūrya

g.63

bhagavān

bcom ldan ’das

བཅོམ་ལྡན་འདས།

bhagavān

g.64

Bhaiṣajyarāja

sman gyi rgyal po

སྨན་གྱི་རྒྱལ་པོ།

bhaiṣajyarāja

g.68

bherī drum

rnga bo che

རྔ་བོ་ཆེ།

bherī

g.69

bhikṣu

dge slong

དགེ་སློང་།

bhikṣu

g.70

bhikṣuṇī

dge slong ma

དགེ་སློང་མ།

bhikṣuṇī

g.76

Bodhimaṇḍa

byang chub snying po

བྱང་ཆུབ་སྙིང་པོ།

bodhimaṇḍa

g.77

bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

bodhisattva

g.78

Bodhisattvayāna

byang chub sems dpa’i theg pa

བྱང་ཆུབ་སེམས་དཔའི་ཐེག་པ།

bodhisattvayāna

g.85

brother

tshe dang ldan pa

ཚེ་དང་ལྡན་པ།

āyuṣmat

g.86

buddha

sangs rgyas

སངས་རྒྱས།

buddha

g.90

cakravartin

’khor los sgyur ba

འཁོར་ལོས་སྒྱུར་བ།

cakravartin

Definition from the 84000 Glossary of Terms:

An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartana) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), 3.3–3.13.

Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.

g.98

chrysoberyl

ke ke ru

ཀེ་ཀེ་རུ།

karketana

This stone is not a type of beryl in spite of its name. The Tibetan has adopted the Prakrit form of its name: ke ke ru. It is the third hardest gemstone. It comes in three main varieties: the eponymous yellow or green chrysoberyl; cat’s eye (cymophane), which is light green or yellow with a band of light, resembling a cat’s eye; and the third form, alexandrite, which can change color from red to green to yellow according to the light. All three kinds have been mined since ancient times, in Sri Lanka in particular.

g.99

coral tree

man dA ra ba

མན་དཱ་ར་བ།

māndārava

g.100

crystal

man shel

མན་ཤེལ།

śilā

g.103

defilements

zag pa

ཟག་པ།

āsrava

g.105

deva

ལྷ།

deva

g.109

dhāraṇī

gzungs

གཟུངས།

dhāraṇī

g.113

Dharma

chos

ཆོས།

dharma

A term that predates Buddhism, Dharma/dharmas has a wide range of meanings and usages in Buddhist texts depending on context:

As Dharma, it is the teaching of Buddha Śākyamuni and other buddhas, preached by their followers, and transmitted in the form of scripture; or, alternatively, it means ultimate reality itself, the referent of the teaching and what is realized through it.

As dharmas, it is variously the different teachings given by Buddha Śākyamuni, other buddhas, and their followers; the trainings enjoined in those teachings; the positive qualities acquired through applying those trainings; mental phenomena in general; or phenomena in general or their characteristics. Often in Buddhist literature there is a play on the multiple interlinked senses of this term.

g.114

Dharma robe

chos gos

ཆོས་གོས།

civara

g.115

dharmabhāṇaka

chos smra ba

ཆོས་སྨྲ་བ།

dharmabhāṇaka

Someone who recites the Dharma teachings, either from a text or from memory. In early Buddhism, in particular before the teachings were written down and were transmitted solely orally, a section of the saṅgha would be bhāṇakas, who were the key factor in the preservation of the teachings. Various groups of bhāṇakas specialized in memorizing and reciting a certain set of sūtras or vinaya. Even when the teachings existed in writing, a reciter of Dharma teachings was of great importance within a society that was predominantly illiterate.

g.123

Dhṛtarāṣṭra

yul ’khor srung

ཡུལ་འཁོར་སྲུང་།

dhṛtarāṣṭra

g.130

emerald

rdo’i snying po

རྡོའི་སྙིང་པོ།

aśmagarbha

g.131

enlightenment

byang chub

བྱང་ཆུབ།

bodhi

g.132

eon

bskal pa

བསྐལ་པ།

kalpa

g.133

essence of phenomena

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

dharmadhātu

g.143

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 ruled by 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 sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

g.145

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.

g.155

higher knowledge

mngon par shes pa

མངོན་པར་ཤེས་པ།

abhijñā

g.156

Hīnayāna

theg pa dman pa

ཐེག་པ་དམན་པ།

hīnayāna

g.161

Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña

’brug sgra sbyangs snyan skar ma’i rgyal po me tog kun tu rgyas pa

འབྲུག་སྒྲ་སྦྱངས་སྙན་སྐར་མའི་རྒྱལ་པོ་མེ་ཏོག་ཀུན་ཏུ་རྒྱས་པ།

jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña

g.162

Jambudvīpa

’dzam bu’i gling

འཛམ་བུའི་གླིང་།

jambudvīpa

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

g.174

Kamaladalavimalanakṣatrarājasaṃkusumitābhijña

pad ma’i ’dab ma dri ma med pa skar ma’i rgyal po me tog kun tu rgyas pa

པད་མའི་འདབ་མ་དྲི་མ་མེད་པ་སྐར་མའི་རྒྱལ་པོ་མེ་ཏོག་ཀུན་ཏུ་རྒྱས་པ།

kamaladalavimalanakṣatrarājasaṃkusumitābhijña

g.175

Kamalaśīla

ka ma la shI la

ཀ་མ་ལ་ཤཱི་ལ།

kamalaśīla

g.180

Kāśyapa

’od srung

འོད་སྲུང་།

kāśyapa

g.181

kātyāyana

kA tyA’i bu

ཀཱ་ཏྱཱའི་བུ།

kātyāyana

g.186

kinnara

mi’am ci

མིའམ་ཅི།

kinnara
kiṃnara

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

g.187

kleśa

nyon mongs

ཉོན་མོངས།

kleśa

g.189

kṛtya

gshed byed

གཤེད་བྱེད།

kṛtya

g.192

kumbhāṇḍa

grul bum

གྲུལ་བུམ།

kumbhāṇḍa

g.197

liberations

rnam par thar ba

རྣམ་པར་ཐར་བ།

vimokṣa

This can include any method for liberation. The most common list is of eight liberations: (1) form viewing form, the view of dependent origination and emptiness; (2) the formless viewing form, having seen internal emptiness, seeing the emptiness of external forms; (3) the view of the pleasant, seeing pleasant appearances as empty and contemplating the unpleasant; (4) seeing the emptiness of the formless meditation of infinite space; (5) seeing the emptiness of the formless meditation of infinite consciousness; (6) seeing the emptiness of the formless meditation of nothingness; (7) seeing the emptiness of the formless meditation of neither perception nor nonperception; (8) seeing the emptiness of the state of cessation.

g.198

limit of reality

yang dag pa’i mtha’

ཡང་དག་པའི་མཐའ།

bhūtakoṭi

A synonym for ultimate reality, emptiness, dharmadhātu, and so forth‍—as either an ontological reality or a state of being‍—this compound is typically parsed as the “limit” or “frontier” (koṭi) of “reality” (bhūta), which is intended metaphorically, as it is consistently described, in a play on words, as “without limit” (akoṭi) or “infinite” (atyanta). This compound might also be parsed as the “final” or “true” (bhūta) “conclusion” or “goal” (koṭi), although the majority of cases and the Indian Buddhist commentarial tradition tend to support the former interpretation.

g.199

Lokāyata

’jig rten rgyang phan pa

འཇིག་རྟེན་རྒྱང་ཕན་པ།

lokāyata

A school of thought that rejected the Vedas and other religious texts and considered only empirical knowledge and inference to be valid. More commonly known in later literature as Cārvāka and in its Anglicized form Charvaka. It preexisted and was contemporary with the early centuries of Buddhism. Its literature no longer exists unless one takes the ninth-century text Tattvopaplavasiṃha by Jayarāśi Bhaṭṭa as associated with that school, which most scholars do not.

g.200

lotsawa

lo tsA ba

ལོ་ཙཱ་བ།

g.201

lotus

pad ma

པད་མ།

padma

g.204

Magadha

ma ga dha

མ་ག་དྷ།

magadha

g.206

Mahābhijñājñānābhibhū

mngon par shes pa’i ye shes chen pos zil gyis gnon pa

མངོན་པར་ཤེས་པའི་ཡེ་ཤེས་ཆེན་པོས་ཟིལ་གྱིས་གནོན་པ།

mahābhijñājñānābhibhū

g.210

Mahākāśyapa

’od srung chen po

འོད་སྲུང་ཆེན་པོ།

mahākāśyapa

g.211

Mahākātyāyana

kA tyA’i bu chen po

ཀཱ་ཏྱཱའི་བུ་ཆེན་པོ།

mahākātyāyana

g.215

Mahāmaudgalyāyana

maud gal gyi bu chen po

མཽད་གལ་གྱི་བུ་ཆེན་པོ།

mahāmaudgalyāyana

g.220

Mahāpratibhāna

spobs pa chen po

སྤོབས་པ་ཆེན་པོ།

mahāpratibhāna

g.222

mahārāja

rgyal po chen po

རྒྱལ་པོ་ཆེན་པོ།

mahārāja

g.224

Mahārūpa

gzugs chen po

གཟུགས་ཆེན་པོ།

mahārūpa

g.226

Mahāsāṃghika

dge ’dun phal chen po’i sde

དགེ་འདུན་ཕལ་ཆེན་པོའི་སྡེ།

mahāsāṃghika

g.227

mahāsattva

sems dpa’ chen po

སེམས་དཔའ་ཆེན་པོ།

mahāsattva

g.228

mahāśrāvaka

nyan thos chen po

ཉན་ཐོས་ཆེན་པོ།

mahāśrāvaka

g.229

Mahāsthāmaprāpta

mthu chen thob

མཐུ་ཆེན་ཐོབ།

mahāsthāmaprāpta

g.232

Mahāvyūha

bkod pa chen po

བཀོད་པ་ཆེན་པོ།

mahāvyūha

g.234

mahoraga

lto ’phye chen po

ལྟོ་འཕྱེ་ཆེན་པོ།

mahoraga

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

g.235

Maitreya

byams pa

བྱམས་པ།

maitreya

The bodhisattva who became Śākyamuni’s regent and is prophesied to be the next buddha, the fifth buddha in the fortunate eon. In early Buddhism he appears as the human disciple Maitreya Tiṣya, sent to pay his respects by his teacher. The Buddha gives him the gift of a robe and prophesies he will be the next Buddha, while his companion Ajita will be the next cakravartin. As a bodhisattva in the Mahāyāna, he has both these names.

g.240

Mañjughoṣa

’jam dbyangs

འཇམ་དབྱངས།

mañjughoṣa

g.241

Mañjuśrī

’jam dpal

འཇམ་དཔལ།

mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

In this text:

Also called here “Mañjusvara” and “Mañjuśrī Kumārabhūta.”

g.242

Mañjuśrī Kumārabhūta

’jam dpal gzhon nur gyur pa

འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།

mañjuśrīkumārabhūta

g.243

Mañjusvara

’jam dbyangs

འཇམ་དབྱངས།

mañjusvara

g.249

Māra

bdud

བདུད།

māra

(1) A deva, sometimes said to be the principal deity in Paranirmitavaśavartin, the highest paradise in the desire realm; also one of the names of the god of desire, Kāma in the Vedic tradition. He is portrayed as attempting to prevent the Buddha’s enlightenment. In early soteriological religions, the principal deity in saṃsāra, such as Indra, would attempt to prevent anyone’s realization that would lead to such a liberation.

(2) The devas ruled over by Māra, and assisting his attempts to prevent the Buddha’s enlightenment; they do not wish any being to escape from saṃsāra. More generally, they are symbolic of the defects within a person that prevent enlightenment. These four personifications are: Devaputra-māra (lha’i bu’i bdud), the Divine Māra, which is the distraction of pleasures; Mṛtyumāra (’chi bdag gi bdud), the Māra of Death; Skandhamāra (phung po’i bdud), the Māra of the Aggregates, which is the body; and Kleśamāra (nyon mongs pa’i bdud), the Māra of the Afflictions.

g.250

Mārakāyika

bdud kyi ris

བདུད་ཀྱི་རིས།

mārakāyika

g.258

Meru

lhun po

ལྷུན་པོ།

meru

g.268

nāga

ཀླུ།

nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

g.271

Nakṣatrarājasaṃkusumitābhijña

skar ma’i rgyal po me tog kun tu rgyas pa mngon par shes pa

སྐར་མའི་རྒྱལ་པོ་མེ་ཏོག་ཀུན་ཏུ་རྒྱས་པ་མངོན་པར་ཤེས་པ།

nakṣatrarājasaṃkusumitābhijña

g.273

Nanam Yeshé Dé

sna nam ye shes sde

སྣ་ནམ་ཡེ་ཤེས་སྡེ།

g.280

nirvāṇa

mya ngan las ’das pa

མྱ་ངན་ལས་འདས་པ།

nirvāṇa

g.291

parinirvāṇa

yongs su mya ngan las ’da’

ཡོངས་སུ་མྱ་ངན་ལས་འདའ།

parinirvāṇa

g.293

perfectly enlightened buddha

yang dag par rdzogs pa’i sangs rgyas

ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།

samyaksambuddha

g.294

phenomena

chos

ཆོས།

dharma

g.298

powers

dbang

དབང་།

indriya

g.300

Prabhūtaratna

rin chen mang po

རིན་ཆེན་མང་པོ།

prabhūtaratna

g.304

pratyekabuddha

rang sangs rgyas

རང་སངས་རྒྱས།

pratyekabuddha

g.305

Pratyekabuddhayāna

rang sangs rgyas kyi theg pa

རང་སངས་རྒྱས་ཀྱི་ཐེག་པ།

pratyekabuddhayāna

g.307

preta

yi dags

ཡི་དགས།

preta

g.309

Priyadarśana

mthong na dga’ ba

མཐོང་ན་དགའ་བ།

priyadarśana

g.312

Pūrṇa Maitrāyaṇīputra

byams ma’i bu gang po

བྱམས་མའི་བུ་གང་པོ།

pūrṇa maitrāyaṇīputra

g.315

pūtana

srul po

སྲུལ་པོ།

pūtana

g.317

Rāhula

sgra gcan

སྒྲ་གཅན།

rāhula

g.318

Rājagṛha

rgyal po’i khab

རྒྱལ་པོའི་ཁབ།

rājagṛha

g.319

rākṣasa

srin po

སྲིན་པོ།

rākṣasa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

g.321

Ralpachen

ral pa can

རལ་པ་ཅན།

g.322

Raśmiprabhāsa

’od zer rab tu snang ba

འོད་ཟེར་རབ་ཏུ་སྣང་བ།

raśmiprabhāsa

g.333

Ratnatejobhyudgatarāja

dkon mchog gzi brjid mngon ’phags rgyal po

དཀོན་མཆོག་གཟི་བརྗིད་མངོན་འཕགས་རྒྱལ་པོ།

ratnatejobhyudgatarāja

g.336

realm of Yama

gshin rje’i ’jig rten

གཤིན་རྗེའི་འཇིག་རྟེན།

yamaloka

g.337

retention

gzungs

གཟུངས།

dhāraṇī

g.346

Sahā

mi mjed

མི་མཇེད།

sahā

Indian Buddhist name for either the four-continent sun-and-moon world system in which Buddha Śākyamuni appeared, or a universe of a thousand million such worlds. The White Lotus of Compassion Sutra describes it as a world of ordinary beings in which desire, and so on, are “powerful” (Sanskrit: sahas), and hence the name. The Tibetan translation mi mjed (literally “no suffering”) is usually defined as meaning “endurance,” because beings there are able to endure suffering.

g.349

Śākyamuni

shAkya thub pa

ཤཱཀྱ་ཐུབ་པ།

śākyamuni

g.353

samādhi

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

g.354

Samantabhadra

kun tu bzang po

ཀུན་ཏུ་བཟང་པོ།

samantabhadra

g.359

Saṃbhavā

’byung ba

འབྱུང་བ།

saṃbhavā

g.360

saṃsāra

’khor ba

འཁོར་བ།

saṃsāra

g.361

sandalwood

tsan dan

ཙན་དན།

candana

g.362

saṅgha

dge ’dun

དགེ་འདུན།

saṅgha

g.365

Śāriputra

shA ri’i bu

ཤཱ་རིའི་བུ།

śāriputra

g.366

Śārisuta

shA ri’i bu

ཤཱ་རིའི་བུ།

śārisuta

g.375

Satatasamitābhiyukta

rtag par rgyun du brtson

རྟག་པར་རྒྱུན་དུ་བརྩོན།

satatasamitābhiyukta

g.376

seven precious materials

rin chen sna bdun

རིན་ཆེན་སྣ་བདུན།

saptaratna

In this sūtra they are specified to be gold, silver, beryl, white coral, emerald, red pearl, and chrysoberyl. When associated with the seven heavenly bodies, and therefore the seven days of the week, they are the seven jewels: ruby for the sun; moonstone or pearl for the moon; coral for Mars; emerald for Mercury; yellow sapphire for Jupiter; diamond for Venus; and blue sapphire for Saturn. An alternative list is: gold, silver, beryl, crystal, coral, emerald, and white coral.

g.388

śrāvaka

nyan thos

ཉན་ཐོས།

śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own 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 afflicted mental states (kleśa), 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.”

g.389

śrāvakayāna

nyan thos kyi theg pa

ཉན་ཐོས་ཀྱི་ཐེག་པ།

śrāvakayāna

g.392

sthavira

gnas brtan

གནས་བརྟན།

sthavira

g.395

stūpa

mchod rten

མཆོད་རྟེན།

stūpa

g.396

Śubhavyūha

dge ba bkod pa

དགེ་བ་བཀོད་པ།

śubhavyūha

g.397

Subhūti

rab ’byor

རབ་འབྱོར།

subhūti

g.401

sugata

bde bar gshegs pa

བདེ་བར་གཤེགས་པ།

sugata

g.403

Sukhāvatī

bde ba can

བདེ་བ་ཅན།

sukhāvatī

g.405

Sumeru

ri rab

རི་རབ།

sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

g.408

Surendrabodhi

su ren dra bo dhi

སུ་རེན་དྲ་བོ་དྷི།

surendrabodhi

g.413

sūtra

མདོ།

sūtra

Literally meaning “a thread,” this was an ancient term for teachings that were memorized and orally transmitted in an essential form. Therefore it can mean “pithy statements,” “rules,” and “aphorisms.” In Buddhism it refers to the Buddha’s teachings, whatever their length, and in terms of the three divisions of the Buddha’s teachings, it is the category of teachings other than those on the vinaya and abhidharma. It is also used as a category to contrast with the tantra teachings, though a number of important tantras have sūtra in their title. Another very specific meaning is when it is classed as one of the nine or twelve aspects of the Dharma. In that context sūtra means “a teaching given in prose,” and as such is one aspect of what is generally called a sūtra.

g.421

thirty-two signs

sum cu rtsa gnyis mtshan
mtshan

སུམ་ཅུ་རྩ་གཉིས་མཚན།
མཚན།

dvātriṃśatīlakṣaṇa
lakṣaṇa

g.425

Tiṣya

skar rgyal

སྐར་རྒྱལ།

tiṣya

g.426

toraṇa

rta babs

རྟ་བབས།

toraṇa

g.429

Trāyastriṃśa

sum cu rtsa gsum pa

སུམ་ཅུ་རྩ་གསུམ་པ།

trāyastriṃśa

g.432

true nature

de bzhin nyid

དེ་བཞིན་ཉིད།

tathātva

g.433

Tuṣita

dga’ ldan

དགའ་ལྡན།

tuṣita

Definition from the 84000 Glossary of Terms:

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).

g.435

upādhyāya

mkhan po

མཁན་པོ།

upādhyāya

g.438

upāsaka

dge bsnyen

དགེ་བསྙེན།

upāsaka

g.439

upāsikā

dge bsnyen ma

དགེ་བསྙེན་མ།

upāsikā

g.441

ūrṇā hair

mdzod spu

མཛོད་སྤུ།

ūrṇākośa

g.443

uṣṇīṣa

gtsug tor

གཙུག་ཏོར།

uṣṇīṣa

g.448

Vairocanaraśmipratimaṇḍitā

rnam par snang ba’i ’od zer gyis brgyan pa

རྣམ་པར་སྣང་བའི་འོད་ཟེར་གྱིས་བརྒྱན་པ།

vairocanaraśmipratimaṇḍitā

g.450

Vaiśravaṇa

rnam thos kyi bu
mchog gi gzugs

རྣམ་ཐོས་ཀྱི་བུ།
མཆོག་གི་གཟུགས།

vaiśravaṇa

g.452

Vajrapāṇi

phyag na rdo rje

ཕྱག་ན་རྡོ་རྗེ།

vajrapāṇi

g.462

Venerable

btsun pa

བཙུན་པ།

bhadanta

g.463

verse

tshigs su bcad pa

ཚིགས་སུ་བཅད་པ།

gāthā

g.464

vetāla

ro langs

རོ་ལངས།

vetāla

g.478

Virūḍhaka

’phags skyes po

འཕགས་སྐྱེས་པོ།

virūḍhaka

g.479

Virūpākṣa

mig mi bzang

མིག་མི་བཟང་།

virūpākṣa

g.484

Vulture Peak

rgod kyi phung po

རྒོད་ཀྱི་ཕུང་པོ།

gṛdhrakūṭa

Definition from the 84000 Glossary of Terms:

The Gṛdhrakūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

g.486

white coral

spug

སྤུག

musalagalva
musāragalva
musāgalva

White coral is fossilized coral. It appears in one version of the list of seven precious materials. The Tibetan tradition describes it as being formed from ice over a long period of time. It is coral that has undergone transformation under millions of years of underwater pressure. It can also refer to tridacna (Tridacnidae) shell, which is also presently referred to by the name musaragalva. Attempts to identify musalagalva have included sapphire, cat’s eye, red coral, conch, and amber.

g.489

world realm

’jig rten gyi khams

འཇིག་རྟེན་གྱི་ཁམས།

lokadhātu

g.490

yakṣa

gnod sbyin

གནོད་སྦྱིན།

yakṣa

g.491

yāna

theg pa

ཐེག་པ།

yāna

g.497

yojana

dpag tshad

དཔག་ཚད།

yojana

The White Lotus of the Good Dharma Samantabhadra’s Encouragement

Toh 113

Imprint

Text Body

The White Lotus of the Good Dharma
Samantabhadra’s Encouragement