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དཀོན་མཆོག་ཏ་ལ་ལའི་གཟུངས།

The Dhāraṇī of the Jewel Torch
Chapter 1

Ratnolkādhāraṇī
འཕགས་པ་དཀོན་མཆོག་ཏ་ལ་ལའི་གཟུངས་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa dkon mchog ta la la’i gzungs zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Dhāraṇī of the Jewel Torch”
Āryaratnolkānāmadhāraṇīmahāyānasūtra

Toh 145

Degé Kangyur, vol. 57 (mdo sde, pa), folios 34.a–82.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Surendra­bodhi
  • Yeshé Dé

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Translated by David Jackson

under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2020

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 8 sections- 8 sections
· Overview
· Narrative and Doctrinal Content
· The Sūtra, the Avataṃsaka, and the Chinese Translation
· Why Is the Sūtra Also a Dhāraṇī?
· The Title and Its Variants
· The Sūtra in Śāntideva’s Śikṣāsamuccaya and Other Treatises
· The Sūtra’s Impact on Tibetan Works
· The Translation
tr. The Translation
+ 2 chapters- 2 chapters
1. Chapter 1
2. Chapter 2
c. Colophon
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan and Sanskrit Texts
· Other Sources
g. Glossary

s.

Summary

s.­1

The Dhāraṇī of the Jewel Torch starts with a profound conversation between the Buddha and the bodhisattvas Samantabhadra and Mañjuśrī on the nature of the dharmadhātu, buddhahood, and emptiness. The bodhisattva Dharma­mati then enters the meditative absorption called the infinite application of the bodhisattva’s jewel torch and, at the behest of the millions of buddhas who have blessed him, emerges from it to teach how bodhisattvas arise from the presence of a tathāgata and progress to the state of omniscience. Following Dharma­mati’s detailed exposition of the “ten categories” or progressive stages of a bodhisattva, the Buddha briefly teaches the mantra of the dhāraṇī and then, for most of the remainder of the text, encourages bodhisattvas in a long versified passage in which he recounts teachings by a bodhisattva called Bhadraśrī on the qualities of bodhisattvas and buddhas. Some verses from this passage on the virtues of faith have been widely quoted in both India and Tibet.


ac.

Acknowledgements

ac.­1

Translated by David Jackson and edited by the 84000 editorial team. The introduction, also by the 84000 editorial team, expands on an original version by David Jackson. The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

ac.­2

The generous sponsorship of Make and Wang Xiao Juan (馬珂和王曉娟), which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

Overview

i.­1

In this profound Mahāyāna sūtra, The Dhāraṇī of the Jewel Torch, the Buddha Śākyamuni explains, with the help of the bodhisattvas Mañjuśrī, Samanta­bhadra, and Dharma­mati, how bodhisattvas progress toward awakening.

i.­2

Although seen as a sūtra in its own right, it is closely connected to the family of texts belonging to the Avataṃsakasūtra, two chapters of which it shares. As its title suggests, it can also be seen as a dhāraṇī, or as a sūtra about a dhāraṇī.

Narrative and Doctrinal Content

The Sūtra, the Avataṃsaka, and the Chinese Translation

Why Is the Sūtra Also a Dhāraṇī?

The Title and Its Variants

The Sūtra in Śāntideva’s Śikṣāsamuccaya and Other Treatises

The Sūtra’s Impact on Tibetan Works

The Translation


Text Body

The Translation
The Noble Mahāyāna Sūtra
The Dhāraṇī of the Jewel Torch

1.

Chapter 1

[B1] [F.34.a]


1.­1

Homage to all buddhas and bodhisattvas!


1.­2

Thus did I hear at one time. The Blessed One was dwelling on the Vulture Peak of Rājagṛha, seated together with a great gathering of fully ordained monks, all of whom had perfected virtuous qualities, roared mighty lion’s roars as great teachers, and were expert in seeking an immeasurable accumulation of gnosis, in all more than a thousand fully ordained monks.

1.­3

A great gathering of bodhisattvas was also assembled there, including the bodhisattva great being Samanta­bhadra, the bodhisattva great being Ratna­mudrā­hasta, the bodhisattva great being Nityodyukta, the bodhisattva great being Ornamented by Good Qualities, the bodhisattva great being Announcing Merits, the bodhisattva great being Mahāmati, the bodhisattva great being Array of Good Qualities, [F.34.b] the bodhisattva great being Vajra Intelligence, the bodhisattva great being Vajragarbha, the bodhisattva great being Light of a Vajra, the bodhisattva great being Weapon of a Vajra, the bodhisattva great being Adamantine Vajra, the bodhisattva great being Dhāraṇī­dhara, the bodhisattva great being Dhāraṇī­mati, the bodhisattva great being Seeing All Purposes, the bodhisattva great being Avaloki­teśvara, the bodhisattva great being Mahā­sthāmaprāpta, the bodhisattva great being Dṛḍhamati, the bodhisattva great being Vajrapāṇi, the bodhisattva great being Mañjuśrī Kumāra­bhūta, the bodhisattva great being Avoiding Evil Destinies, the bodhisattva great being Overcoming All Sorrow and Darkness, the bodhisattva great being Suvikrānta­vikrāmin, the bodhisattva great being Not Taking or Rejecting, the bodhisattva great being Essence of Sandalwood, the bodhisattva great being Sāgara­mati, the bodhisattva great being Durabhi­sambhava, the bodhisattva great being Arising Joy, the bodhisattva great being Intelligence of Conduct, the bodhisattva great being Pratibhākūṭa, the bodhisattva great being Essence of Speed, and the bodhisattva great being Maitreya.

1.­4

Those and other bodhisattva great beings all dwelled in inconceivable emancipation, had left everything behind20 through the meditative absorption heroic progress, [F.35.a] had unimpeded melodic voices, and were skilled in holding sway over limitless buddha realms. They all dwelled in fearlessness, were devoid of attachment and anger, possessed pleasant-sounding voices, were not attached to the three realms of existence, possessed undivided retinues of attendants, were arisen from omniscience, and possessed limitless meditative absorptions and meditative attainments. They all fulfilled every hope, experienced the perfection of discriminating wisdom, were inclined toward meaningful goals in their bodily, verbal, and mental deeds, were intent on omniscience, were blessed to have limitless21 meditative absorptions and conduct, had attained fearlessness, had emptiness as their sphere of experience,22 and dwelled in the absence of phenomenal marks.


1.­5

The bodhisattva great being Samanta­bhadra, who was seated as part of that assembly, bowing with his head to the feet of the Blessed One, said, “Blessed One, how should we understand dharmadhātu?”

The Blessed One answered, “Son of a good family, dharmadhātu is to be understood as the absence of entities. Son of a good family, you should understand dharmadhātu as follows: as space-like, as without conceptual elaborations, as unelaborated, as without accepting, as without rejecting, as the absence of entities, and as foundationless.”

1.­6

The bodhisattva Samanta­bhadra asked, “Blessed One, does dharmadhātu arise?”

The Blessed One answered, “Son of a good family, dharmadhātu has no arising. Son of a good family, dharmadhātu is inconceivable. You should understand it as the absence of entities: entities are in no way expressible, nor can they be shown in any way.”

1.­7

The bodhisattva Samanta­bhadra asked, “Blessed One, how many aspects does awakening have?” [F.35.b]

The Blessed One answered, “Son of a good family, the aspects of awakening are measureless; they cannot be shown to have a fixed measure.”

1.­8

The bodhisattva Samanta­bhadra asked, “Blessed One, can dharmadhātu be conceptualized?”

The Blessed One answered, “Son of a good family, dharmadhātu is nonconceptual.”

1.­9

The bodhisattva Samanta­bhadra asked, “If dharmadhātu is nonconceptual, how could it be that spiritually immature ordinary people would think of it?”

The Blessed One answered, “All spiritually immature ordinary people have arisen from thinking, conceptualizing, and imagining.”

1.­10

The bodhisattva Samanta­bhadra said, “Blessed One, the awakening of the tathāgatas is profound.”

The Blessed One said, “So it is. As you say, son of a good family. Moreover, the fact that all phenomena are without conceptual elaborations is what is called awakening.”


1.­11

Then Mañjuśrī Kumāra­bhūta, who had already arrived at that assembly and was already seated, bowed his head to the Blessed One’s feet and addressed him with these words: “I request that the Blessed One explain the dhāraṇī of the jewel torch.”

The Blessed One answered, “Son of a good family, ask the bodhisattva Samanta­bhadra. He possesses eloquent confidence that is unhindered with respect to all dharmas.23 He will teach it to you.”

1.­12

Then Mañjuśrī seated himself directly facing the Blessed One with palms joined in supplication and said, “Why cannot the Blessed One himself, who is omniscient and all-seeing, explain it?”

The Blessed One said, “Son of a good family, where there is a bodhisattva who possesses such excellent qualities, there the tathāgatas remain in indifference.” [F.36.a]

Mañjuśrī said, “Blessed One, tathāgatas do not remain in indifference.”

1.­13

The Blessed One said, “Son of a good family, I am not abandoning the realm of sentient beings. Nevertheless, the teaching of the bodhisattvas is an immeasurable and inconceivable teaching.”

Then Mañjuśrī repeated, “I request the Blessed One to explain the dhāraṇī of the jewel torch.”

1.­14

The Blessed One answered, “Son of a good family, ask the bodhisattva Samanta­bhadra! He will teach it to you. Why? Because that sublime man remains in the accumulation of gnosis.”

Mañjuśrī said, “If it is the Tathāgata’s intention that I do so, I will request it from that sublime man.”

1.­15

The Blessed One said, “Mañjuśrī, if you have attained as many meditative absorptions as there are atoms, what need is there for you to request it from the Tathāgata? Son of a good family, you possess fortunate endowments regarding all the qualities of a buddha.”

1.­16

Mañjuśrī said, “Blessed One, all the qualities of a buddha that I have relied on, cultivated, and enhanced should be understood as the power of the person of the Tathāgata.”

1.­17

The Blessed One said, “Son of a good family, excellent, excellent! You have spoken well. But I request you, Mañjuśrī, to ask the bodhisattva Samanta­bhadra to teach.”

1.­18

Then Mañjuśrī Kumāra­bhūta said to the Blessed One, “This bodhisattva Samanta­bhadra teaches the exceedingly profound. He has mastered the Mahāyāna.” [F.36.b]

1.­19

The Blessed One said, “Son of a good family, you, too, are a king whose might extends over all dharmas;24 do not address me. You also possess the inconceivable meditative absorption of abiding in emptiness.”


1.­20

So Mañjuśrī Kumāra­bhūta respectfully paid homage to the bodhisattva Samanta­bhadra, pressing the ten fingers of his hands together and saying to him, “O son of the victors, if you grant me the occasion, I would like to ask you a few words.”

1.­21

The bodhisattva Samanta­bhadra said, “Son of a good family, if you know the right time to have come, ask!”

1.­22

Then Mañjuśrī Kumāra­bhūta asked the bodhisattva great being Samanta­bhadra, “O son of the victors, what is the basic meaning behind calling the Buddha ‘Buddha’?”

1.­23

The bodhisattva Samanta­bhadra said, “O son of the victors, the basic meaning of buddha is groundlessness.25 The basic meaning of buddha is the absence of entities. The basic meaning of buddha is inconceivability. The basic meaning of buddha is to be equal to the unequaled.26 The basic meaning of buddha is the absence of conceptual elaborations. The basic meaning of buddha is unelaborated. The basic meaning of buddha is the absence of accepting. The basic meaning of buddha is the absence of rejecting. The basic meaning of buddha is space-like. The basic meaning of buddha is ineffability. Son of a good family, such is the nature of the qualities of a buddha.”

1.­24

Mañjuśrī said, “O son of the victors, but if all phenomena are without conceptual elaborations, how can you teach ‘qualities of a buddha’?”27

The bodhisattva Samanta­bhadra said, “O son of the victors, such a ‘teaching’ is unteachable.”

1.­25

Mañjuśrī said, “O son of the victors, if it is unteachable, what is taught?”

The bodhisattva Samanta­bhadra said, “Mañjuśrī, that which is the unteachable is taught through designation.” [F.37.a]

1.­26

Mañjuśrī said, “O son of the victors, what does one designate through designation?”

The bodhisattva Samanta­bhadra said, “Mañjuśrī, through designation one designates neither entities nor the absence of entities.”

1.­27

Mañjuśrī said, “O son of the victors, if one does not designate entities through designation and does not designate the absence of entities either, then how could the Three Vehicles ever be taught?”

1.­28

The bodhisattva Samanta­bhadra said, “Mañjuśrī, do not be attached to the dharmadhātu, which is free of attachment! Why not? Mañjuśrī, it is because the Tathāgata taught that all phenomena are the absence of entities. Why are they the absence of entities? It is because the five aggregates are not apprehended.”28

1.­29

Mañjuśrī asked, “Is awakening something with conceptual elaborations? Or is it something that is without conceptual elaborations?”

1.­30

The bodhisattva Samanta­bhadra replied, “Son of a good family, awakening is neither something with conceptual elaborations, nor is it something that is without conceptual elaborations. Thus, awakening exists neither in terms of having elaborations nor as being devoid of elaborations; it is indivisible into two.”

1.­31

Then the Blessed One said29 to the bodhisattva great being Samanta­bhadra, “Son of a good family, this inconceivable teaching is excellent, excellent! Yet, through the teaching of this discourse, the world with its gods will become confused.”

1.­32

Mañjuśrī said, “Blessed One, to teach the Dharma in this way is not best suited to its being understood.”

The Blessed One replied, “Son of a good family, just as you say, it is not.”

1.­33

Then Mañjuśrī Kumāra­bhūta asked the Blessed One, “Blessed One, are all phenomena designated by this type of designation?”

The Blessed One said, “Son of a good family, just as you say, they are.” [F.37.b]

1.­34

Then the bodhisattva Samanta­bhadra said to the Blessed One, “This pure access to the Dharma30 is difficult to appreciate!”

The Blessed One said, “Son of a good family, just as you say, it is.”

1.­35

Then the bodhisattva Sāgara­mati said to the Blessed One: “This pure access to the Dharma that was taught by the bodhisattva Samanta­bhadra was well expressed.”

The Blessed One said, “Son of a good family, just as you say, it was. Moreover, son of a good family, this is the natural result31 of all phenomena. It is a great rain of the Dharma.”

1.­36

Then a brahmin who was like a great śāla tree32 and who dwelled in sameness said, “Blessed One, awakening is inconceivable sameness. No letters or words are perceived in it.”

1.­37

The Blessed One said, “Son of a good family, it is so; in the dharmadhātu no words are perceived, nor are any sense objects perceived.”

1.­38

Then Mañjuśrī Kumāra­bhūta said to the Blessed One, “Blessed One, what is the natural result of emptiness? What is its aspect? What is its sign? What is its phenomenal mark?”

1.­39

The Blessed One said, “Mañjuśrī, emptiness is inexpressible and ineffable. That which partakes of its inexpressible nature is what is called emptiness. Emptiness is without letters, and thus it is called emptiness. Emptiness is ineffable, and hence it is called emptiness. Son of a good family, all phenomena are empty of their own essential nature.”


1.­40

Then the venerable Śāradvatī­putra said to the Blessed One: “Blessed One, look at the magical displays of the bodhisattvas who dwell in the inconceivable reality.”

1.­41

The Blessed One said: [F.38.a] “Venerable Śāradvatī­putra, the knowledge of a bodhisattva who has generated the thought of awakening for the first time is sublime, while the knowledge of an arhat is not like that. Why not? It is because the arhat remains far removed from the qualities of a buddha, while the bodhisattva will become a blessed buddha.”

1.­42

The bodhisattva great being Sarva­dharmeśvara then said to the Blessed One, “Blessed One, according to my understanding of the sense of what the Blessed One has taught, the śrāvaka has simply not obtained the qualities of a śrāvaka.”

1.­43

The Blessed One said, “Son of a good family, it is not that the śrāvaka has not obtained the qualities of a śrāvaka, but rather, how could śrāvakas answer questions together with bodhisattvas or have the power and potency to bring about a transformation of their conduct?”

1.­44

Then Mañjuśrī Kumāra­bhūta said to the Blessed One, “Blessed One, if the Tathāgata taught that this Śāradvatī­putra was foremost among disciples possessing discriminating wisdom, what did that teaching reveal?”

The Blessed One said, “Mañjuśrī, what I taught was without teaching.”

1.­45

Then Mañjuśrī Kumāra­bhūta said to the elder Śāradvatī­putra, “Elder, did you obtain the qualities of a śrāvaka?”

He answered, “No, I did not.”

1.­46

Mañjuśrī said, “In that case, are you an ordinary person?”

“No.”

1.­47

“So, are you a trainee?”

“No.”

1.­48

“Are you foremost among those who possess discriminating wisdom?”

“No.”

1.­49

Mañjuśrī said, “Honorable Śāradvatī­putra, if you are neither an ordinary person nor a trainee, nor foremost among those possessing discriminating wisdom, that can only mean you are someone who adheres to a heretical view.”33 [F.38.b]

1.­50

Śāradvatī­putra said, “Son of a good family, I am not going to debate with you, a sublime person whose profound depth is as unfathomable as the ocean.”

Mañjuśrī said, “Honorable Śāradvatī­putra, do not say that! You are the most prominent of the older generation.”

1.­51

The elder said, “The fact of my age will not itself achieve anything, nor will it lead to realization. To make it better understood, son of a good family, I will give you an analogy. Consider how with a small diamond even a great boulder may be destroyed. Likewise, the discriminating wisdom that you have in a single pore of your body is more than a sentient being like myself has in all the particles of my body put together. Son of a good family, to make it understood, I will use another analogy for you. It is like, for instance, how a powerful man can, with just a small iron hook, tame a huge frightful elephant. Son of good family, likewise, you possess power. I am weak. How can I debate with a great elephant like this?”

1.­52

Then the elder Śāradvatī­putra said to the Blessed One, “Blessed One, it is like this: if a blind man cannot follow after someone or see a city, how would he manage to go from house to house? That would be impossible. Similarly, I see myself as blind in the presence of great elephants like these. The qualities of a buddha are that vast. I am not a suitable vessel for the qualities of a buddha. Now there is nothing for me to do.”

1.­53

The Blessed One said, “Śāradvatī­putra, do not talk like that! Consider, for example, that however many sentient beings may be touched by light from a tathāgata, all will obtain the qualities of a buddha. Likewise, Śāradvatī­putra, you will be a recipient of limitless and inconceivable meditative absorptions.” [F.39.a]

1.­54

When the Blessed One explained this Dharma discourse, ninety-two thousand among the gods and humans gained a clear understanding of the Dharma.


1.­55

It was at this point34 that the bodhisattva Dharma­mati entered the bodhisattva’s meditative absorption called the infinite application of the jewel torch.35 No sooner had the bodhisattva Dharma­mati entered that meditative absorption than, from the world systems in each of the ten directions that exceed in number the atoms of ten thousand buddhafields, blessed buddhas numbering as many as the atoms of ten thousand buddhafields showed their faces. Those blessed buddhas all had but one and the very same name: Vajra Quintessence.

1.­56

As though they were in just one place despite issuing from the ten directions, those blessed buddhas said to him, “Dharma­mati, that you have entered the bodhisattva’s meditative absorption of the infinite application in this way is excellent, excellent! Son of a good family, it is like this. Through the previous aspirations and previous blessings of this blessed tathāgata Vairocana himself, and reinforced by your own roots of virtue, all we buddhas from the ten directions, numbering as many as the atoms of ten thousand buddhafields and each one with the same name, bless you, so that you may teach all Dharma teachings, purify the gnosis of buddhahood, increase the gnosis of buddhahood, enter into the dharmadhātu, liberate the realms of sentient beings, enter and penetrate unbound gnosis, engage with gnosis, speak all languages, enter into omniscient gnosis, become unobstructed with respect to all phenomena, and engage in teaching the Dharma through knowing all three times. [F.39.b] Through the strength and blessing of the Buddha, expound the Dharma with inspired speech, beginning with the ten categories of the bodhisattva!”36

1.­57

Then those blessed buddhas caused that blessed bodhisattva Dharma­mati to attain the light of unimpeded gnosis, with a very nature that was free of obstruction, free of interruption, and not forgetful; a gnosis free from differentiation, with a very nature that was morally blameless, inviolable, dauntless, inalienable; and excellent speech. Why so? Because he had thus obtained the very nature of that absorption.

1.­58

Then those blessed buddhas extended their right hands and touched37 the head of the bodhisattva Dharma­mati. As soon as those blessed buddhas had touched the bodhisattva Dharma­mati, he rose from that absorption and said to the bodhisattvas, “O sons of the victors, this family of bodhisattvas is as follows: it is vast owing to the boundlessness of the dharmadhātu and of the element of space. O sons of the victors, the bodhisattva great beings were born into the family of past blessed buddhas, future blessed buddhas, and present blessed buddhas.”

1.­59

Then those bodhisattvas said to the bodhisattva Dharma­mati, “O son of the victors, who are those bodhisattva great beings who were born into the family of the past, future, and present blessed buddhas? Tell me what thought they came from. O son38 of the victors, explain what those ten categories of bodhisattvas are!” [F.40.a]

1.­60

The bodhisattva Dharma­mati said to those bodhisattvas, “O sons of the victors, ten categories of bodhisattvas were taught, are taught, and will be taught by buddhas of the past, present, and future. What are those ten? They are: (1) bodhisattvas who have generated the initial thought of awakening, (2) beginners, (3) those who engage in yogic practice, (4) those who have taken rebirth, (5) those who have perfected application, (6) those who have perfected intention, (7) those who are irreversible, (8) those who are still youths,39 (9) those who are regents, and (10) those who have been consecrated. O sons of the victors, those ten categories of bodhisattvas were taught, are taught, and will be taught by buddhas of the past, present, and future.

1.­61

(1) “O sons of the victors, what is the category of bodhisattvas who have generated the initial thought of awakening? O sons of the victors, these bodhisattvas who have generated the initial thought of awakening will, as soon as they see the blessed buddhas, see an excellent or beautiful form with a completely excellent and brilliant complexion,40 miracles of magical displays, miracles of mind reading,41 or miracles of insightful admonition,42 or see suffering sentient beings, or hear the praises of the Tathāgata, such that they will long for all-knowing gnosis and from the very beginning generate the intention to attain the highest insuperable awakening. And as soon as that very first intention to attain awakening is generated, those beings will have taken up ten things that are difficult to approach. What are those ten? [F.40.b] They are: (1) the knowledge of what is possible and impossible,43 (2) the knowledge of deeds44 that occur in the past, present, and future and qualities that were obtained, (3) the knowledge of everywhere that paths lead, (4) the knowledge of the numerous and varied constituents of beings, (5) the knowledge of numerous spiritual inclinations and liberations, (6) the knowledge of the superior and inferior faculties, (7) the knowledge of the meditative concentrations, emancipations, absorptions, and meditative attainments in their defiled and purified forms and their arising,45 (8) the knowledge that remembers previous lives, (9) the knowledge of the divine eye, and (10) the knowledge of the exhaustion of defilements. Thus, they will have taken up those ten things that are difficult to approach. O sons of the victors, such is the category of bodhisattvas who have generated the initial thought of awakening.

1.­62

“O sons of the victors, these bodhisattva great beings who have generated the initial thought of awakening should worship the Buddha and apply the requisites for a bodhisattva’s happiness. Concerning that, they should provide explanations on becoming the lord of the world, acting sublimely, not being outshone, meeting with an immeasurable number of buddhas, engaging in yogic practice in the absorption of complete pacification, turning back the wheel of saṃsāra, setting in motion the wheel of the holy Dharma, and protecting suffering sentient beings. Why so? It is because upon generating the thought of awakening, they apply themselves for the most part to all the qualities of a buddha, and those subjects of learning acquired previously are mastered with their own application and without recourse to dependence on others. O sons of the victors, such is the category of bodhisattvas who have generated the initial thought of awakening.

1.­63

(2) “O sons of the victors, what is the category of beginner bodhisattvas? O sons of the victors, these beginner bodhisattvas have from the start generated ten aspects of mind. What are the ten aspects? [F.41.a] They are: (1) a mind that brings benefit, (2) a mind that brings happiness, (3) a mind of kindness, (4) a mind that is flexible, (5) a mind that feels sadness, (6) a mind that intends to help, (7) a mind that aims at protecting everyone, (8) a mind of equality, (9) a mind of becoming a teacher, (10) and a mind of becoming a great teacher. They have generated these ten aspects of mind. O sons of the victors, such are beginner bodhisattvas.46

1.­64

“O sons of the victors, such beginner bodhisattvas should apply themselves to receiving instructions on scriptures and recitation. After becoming learned, they should devote themselves to retiring into solitude. Having retired into solitude, they should devote themselves to pleasing their spiritual teachers. Having pleased their teachers, they should devote themselves to delighting in following their instructions. Having followed their instructions with delight, they should devote themselves to awareness of temporality.47 Having become aware of temporality, they should devote themselves to fearlessness. Having become fearless, they should devote themselves to knowing the meaning. Having become knowledgeable in the meaning, they should devote themselves to following the Dharma. Having become a follower of Dharma, they should apply themselves to the nature of non-confusion.48 Having become free of confusion, they should apply themselves to formulating the Dharma. Why so? Because upon first generating the thought of awakening, for the most part they apply themselves with diligence to all the teachings of the Buddha, and those subjects of learning acquired previously are mastered with their own application and without recourse to dependence on others. O sons of the victors, such is the category of beginner bodhisattvas.

1.­65

(3) “O sons of the victors, what is the category of bodhisattvas who engage in yogic practice? O sons of the victors, concerning this,49 bodhisattvas who engage in yogic practice will understand entities by means of ten aspects of apprehending. What are those ten? They are: (1) understanding all phenomena to be impermanent, (2) understanding all phenomena to be suffering, (3) to be without a self, (4) to be empty, (5) to be immovable, (6) to be without increase, [F.41.b] (7) to be without any situation, (8) to be nonconceptual, (9) to be effortless, and (10) not to be produced. These bodhisattvas should understand those ten aspects, but since they are followers of the Dharma, they practice neither application nor non-application. O sons of the victors, such are bodhisattvas who engage in yogic practice.

1.­66

“O sons of the victors, bodhisattvas who engage in yogic practice should apply themselves to investigating the constitution50 of sentient beings. They should apply themselves to investigating the dharmadhātu. They should apply themselves to investigating the world realm. They should apply themselves to investigating the element of earth. They should apply themselves to investigating the elements of water, fire, air, and space, and the form and formless realms.51 Why is that? It is because for the most part they have direct insight that operates regarding all phenomena, and those subjects of learning acquired previously are mastered with their own application and without recourse to dependence on others. O sons of the victors, such is the category of bodhisattvas who engage in yogic practice.

1.­67

(4) “O sons of the victors, what is the category of bodhisattvas who have taken rebirth? O sons of the victors, bodhisattvas who have taken rebirth are born as exalted in sacred scripture52 thanks to ten purifiers. What are those ten? They are: (1) Not turning back from ultimate reality, (2) accomplishing what will become the highest undivided faith in the Buddha, (3) contemplating the Dharma, (4) investigating sentient beings, (5) investigating the pure lands, (6) investigating the world, (7) investigating deeds, (8) investigating karmic consequences, (9) investigating saṃsāra, and (10) investigating nirvāṇa. Bodhisattvas will take rebirth as exalted in sacred scripture thanks to those ten purifiers. O sons of the victors, such is the category of bodhisattvas who have taken rebirth.

1.­68

“O sons of the victors, these bodhisattvas who have taken rebirth should apply themselves to investigating the sameness of the dharmas of all past buddhas, [F.42.a] apply themselves to investigating the sameness of the dharmas of all future buddhas, and apply themselves to investigating the sameness of the dharmas of all present buddhas. They should apply themselves to investigating the sameness of the dharmas of all buddhas.

1.­69

“They should apply themselves to the investigation that correctly establishes the dharmas of past buddhas, apply themselves to the investigation that correctly establishes the dharmas of future buddhas, and apply themselves to the investigation that correctly establishes the dharmas of present buddhas. They should apply themselves to the investigation that correctly establishes the dharmas of all buddhas.

1.­70

“They should apply themselves to investigating the sameness of the perfection of the qualities of past buddhas,53 apply themselves to investigating the sameness of the perfection of the qualities of future buddhas, and apply themselves to investigating the sameness of the perfection of the dharmas of present buddhas. They should apply themselves to investigating the sameness of the perfection of the dharmas of all buddhas.

1.­71

“Why is that? It is because for the most part they understand the sameness of the three times, and those subjects of learning acquired previously are mastered with their own application and without recourse to dependence on others. O sons of the victors, such is the category of bodhisattvas who have taken rebirth.

1.­72

(5) “O sons of the victors, what is the category of bodhisattvas who have perfected application? O sons of the victors, these bodhisattvas who have perfected application will perform whatever virtuous deeds they may undertake (1) for the sake of protecting all sentient beings, (2) with the desire to benefit all sentient beings, (3) with the resolve to make all sentient beings happy, (4) with kindness toward all sentient beings, (5) in order to liberate all sentient beings, (6) in order that all sentient beings avoid harm, [F.42.b] (7) in order to guide all sentient beings, (8) in order that all sentient beings have faith, (9) in order to train all sentient beings, and (10) in order to cause all sentient beings to enter perfect nirvāṇa. O sons of the victors, such are bodhisattvas who have perfected application.

1.­73

“O sons of the victors, to those bodhisattvas who have perfected application ten topics ought to be expounded. What are they? They are (1) that sentient beings are boundless, (2) that sentient beings are inestimable, (3) that sentient beings are innumerable, (4) that sentient beings are inconceivable, (5) that sentient beings are incomparable, (6) that sentient beings are immeasurable, (7) that sentient beings are empty, (8) that sentient beings are immovable, (9) that sentient beings are nonexistent, and (10) that sentient beings have no intrinsic nature. Why is that? It is because for the most part they settle their minds in non-attachment, and those subjects of learning acquired previously are mastered with their own application and without recourse to dependence on others. O sons of the victors, such is the category of bodhisattvas who have perfected application.

1.­74

(6) “O sons of the victors, what is the category of bodhisattvas who have perfected intention? O sons of the victors, these bodhisattvas who have perfected intention, if they learn ten factors, will be decisively intent on the qualities of a Buddha. What are those ten? They are: (1) their resolve will be set on the qualities of a buddha regardless of whether someone teaches in praise of or not in praise of a buddha, (2) their resolve will be set on the qualities of a buddha regardless of whether someone teaches in praise of or not in praise of the Dharma, (3) their resolve will be set on the qualities of a buddha regardless of whether someone teaches in praise of or not in praise of bodhisattvas, (4) their resolve will be set on the qualities of a buddha regardless of whether someone teaches in praise of or not in praise of the conduct of bodhisattvas, (5) their resolve will be set on the qualities of a buddha regardless of whether someone teaches that the realm of sentient beings is small or vast in scope, [F.43.a] (6) their resolve will be set on the qualities of a buddha regardless of whether someone teaches that the realm of sentient beings is defiled or not, (7) their resolve will be set on the qualities of a buddha regardless of whether someone teaches that the realm of sentient beings is easy or difficult to train, (8) their resolve will be set on the qualities of a buddha regardless of whether someone teaches that the dharmadhātu is small or vast in scope, (9) their resolve will be set on the qualities of a buddha regardless of whether someone teaches that the world realms perish or do not perish, and (10) their resolve will be set on the qualities of a buddha regardless of whether someone teaches that the dharmadhātu exists or does not exist. O sons of the victors, such are bodhisattvas who have perfected intention.

1.­75

“O sons of the victors, bodhisattvas who have perfected intention will be taught ten things that conform with phenomena. What are those ten? They should be taught that all phenomena: (1) are the very absence of phenomenal marks, (2) are without defining marks, (3) are not entities, (4) are nonexistent, (5) are deceptive, (6) are disengaged, (7) are essenceless, (8) are like illusions, (9) are like dreams, and (10) are without conceptual thought. Why is that? It is because since they are thus inalienable they possess for the most part the quality of increasing their excellent intention, and those subjects of learning acquired previously are mastered with their own application and without recourse to dependence on others. O sons of the victors, such is the category of bodhisattvas who have perfected intention.

1.­76

(7) “O sons of the victors, what is the category of bodhisattvas who are irreversible? O sons of the victors, bodhisattvas who are irreversible will not turn back from their progress toward the qualities of a buddha if they learn ten objectives. What are those ten? They are: (1) to progress irreversibly toward qualities of a buddha whether one hears that a buddha exists or does not exist, (2) to progress irreversibly whether one hears that the Dharma exists or does not exist, (3) to progress irreversibly whether one hears that bodhisattvas exist or do not exist, [F.43.b] (4) to progress irreversibly whether one hears that the conduct of bodhisattvas exists or does not exist, (5) to progress irreversibly whether one hears that in bodhisattva conduct a bodhisattva leaves everything behind or does not leave everything behind, (6) to progress irreversibly whether one hears that the tathāgatas have passed away or have not passed away, (7) to progress irreversibly whether one hears that the tathāgatas have come into the world or not, (8) to progress irreversibly whether one hears that the tathāgatas have presently appeared or not, (9) to progress irreversibly whether one hears that the gnosis of the Buddha is exhausted or is not exhausted, and (10) to progress irreversibly whether one hears that the three times have the same defining mark or that they have dissimilar defining marks. O sons of the victors, such are bodhisattvas who are irreversible.

1.­77

“O sons of the victors, to those bodhisattvas who are irreversible, ten continuities of phenomena should be explained. What are those ten? They are: (1) explaining all phenomena as the same and different in nature, (2) as multiple and single in nature, (3) as meanings attributed to words, (4) as words attributed to meanings, (5) as the absence of entities attributed through entities, (6) as entities attributed through the absence of entities, (7) as the absence of phenomenal marks attributed through phenomenal marks, (8) as phenomenal marks attributed through the absence of phenomenal marks, (9) as the absence of defining marks attributed through defining marks, and (10) as defining marks attributed through the absence of defining marks. Why is that? It is because they have, for the most part, left everything behind as do those who have brought their expertise in all phenomena to fruition, and those subjects of learning acquired previously are mastered with their own application and without recourse to dependence on others. O sons of the victors, such is the category of bodhisattvas who are irreversible.

1.­78

(8) “O sons of the victors, what is the category of bodhisattvas who are still youths? O sons of the victors, bodhisattvas who are still youths possess ten understandings of the Dharma. What are those ten? [F.44.a] They are: (1) knowing bodily deeds together with their karmic results, (2) knowing verbal deeds together with their karmic results, (3) knowing mental deeds together with their karmic results, (4) knowing how to obtain a new birth merely by generating the thought of doing so, (5) knowing the thoughts of other sentient beings and people and understanding their inclinations, (6) knowing the different realms of sentient beings, (7) knowing the different desire realms, (8) knowing the different form realms, (9) knowing the different formless realms, and (10) swiftly gaining clairvoyance for the sake of beings present in different time periods. O sons of the victors, such is the category of bodhisattvas who are still youths.

1.­79

“O sons of the victors, to bodhisattvas who are still youths should be taught ten ways of perfecting the Dharma. What are those ten? They are being correctly shown how to (1) comprehend buddhafields, (2) shake buddhafields, (3) bless buddhafields, (4) investigate buddhafields, (5) journey to buddhafields, (6) journey to countless world realms, (7) ask countless questions, (8) fully achieve a mental body, (9) have measureless translations of words and languages, and (10) accomplish countless buddhafields by generating the thought of doing so. Why is that? It is because for the most part they apply themselves to expertise in perfecting things, and those subjects of learning acquired previously are mastered with their own application and without recourse to dependence on others. O sons of the victors, such is the category of bodhisattvas who are still youths.

1.­80

(9) “O sons of the victors, what is the category of bodhisattvas who are regents? O sons of the victors, bodhisattvas who are regents are expert in ten factors to be understood. What are those ten? They are: (1) expertise in understanding the births of sentient beings, (2) expertise in understanding the flux of the defilements, [F.44.b] (3) expertise in understanding the connections of latent tendencies, (4) expertise in understanding the engagement in the object domains, (5) expertise in understanding ultimate reality, (6) expertise in understanding experiences, (7) expertise in understanding the sphere of the world, (8) expertise in understanding the past and the future, (9) expertise in understanding the present, and (10) expertise in understanding the investigation of the relative truth.54 O sons of the victors, such are bodhisattvas who are regents.

1.­81

“O sons of the victors, to these bodhisattvas who are regents should be taught ten things. What are those ten? They consist in being correctly taught: (1) the expertise concerning the royal palace,55 (2) the modes of conduct in the royal palace, (3) the entering of the royal palace, (4) the investigation of the royal palace, (5) the consecration as a Dharma king, (6) the blessings as a Dharma king, (7) the punishment of the opponents of a Dharma king, (8) the abode of a Dharma king, (9) and the orders of a Dharma king.56 Why is that? It is because for the most part their minds engage in realization without obscurations regarding all phenomena, and those subjects of learning acquired previously are mastered with their own application and without recourse to dependence on others. O sons of the victors, such is the category of bodhisattvas who are regents.

1.­82

(10) “O sons of the victors, what is the category of bodhisattvas who have received consecration? O sons of the victors, bodhisattvas who have received consecration possess ten realizations of knowledge. What are those ten? They consist in: (1) many ways of making innumerable spheres of the world shake, (2) many ways of blessing innumerable spheres of the world, (3) many ways of passing beyond innumerable spheres of the world with a single thought, (4) many ways of purifying innumerable spheres of the world, [F.45.a] (5) many ways of making innumerable sentient beings known with a single thought, (6) many ways of viewing innumerable spheres of the world, (7) expertise in investigating the mental activity of innumerable sentient beings with a single thought, (8) expertise in making understood the faculties of innumerable sentient beings with a single thought, (9) expertise in disciplining innumerable sentient beings, and (10) expertise in introducing innumerable sentient beings to the mind of omniscience.

1.­83

“O sons of the victors, bodhisattvas on the level of regent and below cannot know the bodily deeds of bodhisattvas who have received consecration. Nor can they understand their verbal deeds, mental deeds, magical power, or magical vision. Neither do they know how to see what is in past times, nor can they know their karmic conditioning. They do not know how they see with the mind, nor can they know their objects of mind or the sphere of their experience of gnosis. O sons of the victors, such are bodhisattvas who have received consecration.

1.­84

“O sons of the victors, to bodhisattvas who have received consecration will be taught ten things by the blessed buddhas. What are these ten? They are: (1) knowing the three times, (2) knowing the Buddhadharma, (3) knowing that the dharmadhātu is indivisible, (4) knowing that the dharmadhātu is without limit and without center,57 (5) knowing how to suffuse all the spheres of the world, (6) knowing how to illuminate all the spheres of the world, (7) knowing how to bless all the spheres of the world, (8) thorough knowledge of all sentient beings, (9) clairvoyant knowledge of all phenomena, and (10) the infinite gnosis of the Buddha. [F.45.b] Why is that? Because for the most part they apply their minds to knowing everything. O sons of the victors, such is the category of bodhisattvas who have received consecration.”

1.­85

Immediately after the bodhisattva Dharma­mati explained the ten bodhisattva categories of bodhisattva great beings through the power of the Buddha,world realms numbering as many as the atoms in ten thousand buddhafields shook in every direction. They shook strongly and shook violently. They quaked, quaked strongly, and quaked violently. They trembled, trembled strongly, and trembled violently. They were disturbed, strongly disturbed, and violently disturbed. They shuddered, shuddered strongly, and shuddered violently. And they were agitated, strongly agitated, and violently agitated.58

1.­86

By the power of the Buddha and through the attainment of the ultimate nature, a shower of divine flowers poured down from the clouds. From the clouds, there also fell showers of divine incense, of divine fragrance, of divine incense powder, of divine flower garlands, of divine textiles, of divine jewels, of divine lotuses, of divine necklaces, and of divine ornaments. Divine cymbals sounded without being played, divine light shone forth, and divine cheers sounded forth.

1.­87

In this world with its four continents, and in all world realms, this Dharma teaching pervaded everywhere without omission or repetition, just as in the dwelling place of the king of gods on Mount Meru. And by these very words, this same meaning was taught. [F.46.a] Through the power of the Buddha, as many bodhisattvas as there are atoms in ten thousand buddhafields arrived from beyond as many world realms as there are atoms in ten thousand buddhafields. Filling up space throughout the ten directions, they said, “O son of the victors, it is excellent, excellent that you are teaching the true nature of bodhisattvas. O son of the victors, we, too, are all named Dharma­mati. We have come here from world realms called Dharmamegha, from the presence of tathāgatas who are all named Dharma­mati­bhadra. By the blessing-power of the Buddha, this Dharma instruction occurred for all of them; within an audience such as this, the same sense is being expressed by these very words, with nothing added or left out. O son of the victors, we have come under your power, and by the power of the Buddha we all came to this world sphere. And just as we came to this world sphere, so too as many bodhisattvas as there are atoms in ten thousand buddhafields went to the residences of the lords of gods at the peak of Mount Sumeru of all the four-continent worlds in every world sphere throughout the ten directions.” [B2]


1.­88

Then, by the power of the Buddha, the bodhisattva Dharma­mati looked in the ten directions and, after seeing the fully-equipped retinue and the dharmadhātu, spoke these verses:

1.­89
“Having seen the Buddha, who has a mind that is self-arisen and immaculate,
Who possesses beauty and power of body,
And who is ornamented by marks difficult to approach,59
They set their mind firmly on the goal of awakening.60
1.­90
“Having seen the Buddha’s matchless magical powers,
Excellent miracles of clairvoyant prophecy, and miracles of insightful instruction,
And having seen living beings of the world with their unbearable suffering,
They set their thought firmly on the goal of awakening.
1.­91
“Having heard about the qualities of Samanta­bhadra
And the source of all qualities, the tathāgata,
They set their thought firmly on the goal of awakening
That is unchanging like the sphere of space. [F.46.b]
1.­92
“To gain understanding of the extent of all that is possible‍—
What is present, and other possibilities that may intrinsically exist‍—
And also of all else that is not,
They set their thought firmly on the goal of awakening.61
1.­93
“Whatever virtuous and nonvirtuous deeds exist
In the three times‍—past, present, and future‍—
To gain understanding of their causes
They set their thought firmly on the goal of awakening.
1.­94
“The absorptions, concentrations, and the practice of the emancipations,
And similarly the meditative accomplishments, pure and ultimate‍—
In order to understand them provisionally
They set their thought firmly on the goal of awakening.
1.­95
“In order to understand the progressive stages
Of mundane diligence, powers, and faculties
As they really are, each and every one of them,
They set their thought firmly on the goal of awakening.
1.­96
“In order to understand numerous treatises
According to the inclinations of the whole world
And out of the three distinct kinds of excellent intention,
They set their thought firmly on the goal of awakening.
1.­97
“All the numerous constituents in all their varieties,
That exist here in the three worlds‍—
In order to understand the nature of those constituents
They set their thought firmly on the goal of awakening.
1.­98
“In this Dharma where there are ways that go everywhere,
In order to correctly understand the nature of those
Whom they will introduce to virtuous action and establish them there,
They set their thought firmly on the goal of awakening.
1.­99
“ ‘How do all the realms arise?
And how do sentient beings arise from the earth?’‍—
In order to open wide the eye of nonattachment
They set their thought firmly on the goal of awakening.
1.­100
“In order to understand what characteristics and types of sentient beings
Existed in the past, and also now in present times,
As well as the places of their previous lives,
They set their thought firmly on the goal of awakening.
1.­101
“In order to understand the exhaustion
Of the fetters that there are in the world
Binding sentient beings to their migrations, the defilements,
They set their thought firmly on the goal of awakening.
1.­102
“In order to understand the truth as expressed in symbols, [F.47.a]
Including all the designated terms in use in the three worlds
And all the forms of mantra that are pathways of speech,
They set their thought firmly on the goal of awakening.
1.­103
“All phenomena being inexpressible,
Their nature and essence never moving from the empty,
In order to understand the ultimate truth
They set their thought firmly on the goal of awakening.
1.­104
“In order to display the wonders of the Tathāgata,
Manifesting earthquakes in the worlds
And the violent churnings of oceans,
They set their thought firmly on the goal of awakening.
1.­105
“In order to understand as one light
The light rays that spread out in the ten directions
From the tip of every light ray,
They set their thought firmly on the goal of awakening.
1.­106
“Making magically appear in their own hands
Unimaginably numerous realms,
In order to understand how everything is illusory
They set their thought firmly on the goal of awakening.
1.­107
“Placing, just like those realms, all sentient beings
On the palms of their hands without harming them
In order to understand that all phenomena are without life-force,
They set their thought firmly on the goal of awakening.
1.­108
“Taking all the water of the great ocean
And placing it as a single drop on the tip of a hair,
In order to understand the ultimate extent,
They set their thought firmly on the goal of awakening.
1.­109
“Counting all the infinitesimal particles,
However tiny, that constitute all the worlds,
In order to understand the number of those infintesimal atoms,
They set their thought firmly on the goal of awakening.
1.­110
“In order to understand how eons come to an end,
How in this world in the past there has been a time of destruction by burning62 in this world in the past
That will happen likewise in the future,
They set their thought firmly on the goal of awakening.
1.­111
“In order to understand the nature of the teachings
Of the tathāgatas of the three times, of the teachers,
Of pratyekabuddhas, and of śrāvakas,
They set their thought firmly on the goal of awakening.
1.­112
“In order to understand the nature of entities,
To bind inexpressibly vast worlds with a hair
And weigh them on a scale, [F.47.b]
They set their thought firmly on the goal of awakening.
1.­113
“In order to understand coarse and fine,
To bind a ring of unimaginably huge mountains with a hair
And weigh them on a scale,
They set their thought firmly on the goal of awakening.
1.­114
“In order to display the pure aspects of speech
Whose sounds bring understanding in a single instant
In all realms of the world without exception,
They set their thought firmly on the goal of awakening.
1.­115
“In order to understand the nature of peace,
Describing it in one instant in a single voice
In the languages of all worlds, however they may be,
They set their thought firmly on the goal of awakening.63
1.­116
“In order to understand the Buddha’s vast, wide tongue
That informs all three worlds
And is known by all sentient beings,
They set their thought firmly on the goal of awakening.
1.­117
“Just as what it pronounces, too, throughout all realms,
Clears away views in a single instant,
In order to understand discursive doctrines,
They set their thought firmly on the goal of awakening.
1.­118
“Here, in order to understand in an instant
The self-arising teachings
Of the tathāgatas filling all worlds,
They set their thought firmly on the goal of awakening.
1.­119
“In order to understand that world realms like diverse atoms
Are magically emanated in all their aspects
And have arisen from mind,
They set their thought firmly on the goal of awakening.
1.­120
“All those buddhas of the past as well as those to come,
However many may exist in the world‍—
In order to understand them in a single instant of mind,
They set their thought firmly on the goal of awakening.
1.­121
“Even a single word they have spoken,
In order to analyze it in detail with no diminution
Even if inconceivably many eons pass,
They set their thought firmly on the goal of awakening.
1.­122
“In order to understand in a single instant of mind
How beings go to all worlds [F.48.a]
In all ten directions, and how they return,
They set their thought firmly on the goal of awakening.
1.­123
“To go in all directions, yet with no attachment
Of body, speech, or mind to anything;
In order to understand the three times as empty,
They set their thought firmly on the goal of awakening.
1.­124
“To tell them, just as they resolved in their thought of awakening,
For infinite eons to go in all directions
And worship in the presence of the buddhas there‍—
That is the teaching for those who do not turn back.64
1.­125
“In the different worlds of the ten directions,
To the lords of those worlds should they, who are the victors’ offspring,
Proclaim as befits them all that is most sublime‍—
That is the teaching for those who do not turn back.
1.­126
“When performing deeds in worldly existence for the sake of awakening,
To constantly express their praise
Of what has brought them the wellbeing of bodhisattvas‍—
That is the teaching for those who do not turn back.
1.­127
“The highest Dharma, the superior Dharma that is preeminent,
And the extraordinary Dharma that is unsurpassed,
These are what should be taught to bodhisattvas‍—
That is the teaching for those who do not turn back.
1.­128
“Bodhisattvas should apply themselves to none other
Than the great ones65 themselves, the tathāgatas,
Those who are endowed with all good qualities‍—
That is the teaching for those who do not turn back.
1.­129
“Those bodhisattvas should be taught
How it is to meet infinite, incalculable,
And inconceivable buddhas.
That is the teaching for those who do not turn back.
1.­130
“As many meditative absorptions as may exist,
And likewise the absorptions that are aspects of their mindstream,
Should be taught to the offspring of the sugatas.
That is the teaching for those who do not turn back.
1.­131
“To turn back the wheel of saṃsāra,
To turn the wheel of the holy Dharma,
And never to be turned around by anyone in the world‍—
Bodhisattvas should be taught such things.
1.­132
“To become, for all in worlds where sufferings are intense,
And for those tormented in the places of the lower realms,
Their basis, refuge, and defender‍—
Bodhisattvas should be taught such things. [F.48.b]
1.­133
“Those who have set their thoughts on the goal of awakening
Are, it is taught, beginner bodhisattvas.
The instructions for their training as they have been ascertained
Are as they are detailed for them in this presentation.
1.­134
“Those who, to begin with, have thus generated the thought of awakening
For the sake of benefiting the entire world
Just as is taught by those who are free from all ailments‍—
These are the second kind of bodhisattva: the fortunate beginners.
1.­135
“A mind that brings benefit, is good, and brings happiness,
That is friendly, feels sadness, and likewise gathers together;
A mind that protects everything, a mind of equality,
The mind of a teacher, and a mind that teaches equally‍—
1.­136
“Those who have in these ways transformed their mind
Should apply themselves to hearing the scriptures and to the performance of recitations.
Once they are learned, they should devote themselves to retiring into solitude.
Having retired into solitude, they should devote themselves to serving their spiritual teacher.
1.­137
“They should delight in following the instructions of their teachers.
In becoming aware of temporality, they should be conscientious.
Aware of temporality, they should become utterly fearless.
Being fearless, they should exert themselves in knowing the meaning.
1.­138
“Knowing the meaning, they should expound the Dharma likewise.
Regarding all the teachings of Dharma, they should be without confusion.
Having become free of confusion, the offspring of the victors
Should apply themselves to abiding in the well-taught Dharma.
1.­139
“These are what are called fortunate beginners‍—
Bodhisattvas who have entered the state of awakening.
These are the instructions, and these the teachings;
Those who train in them are the offspring of the Buddha.
1.­140
“Bodhisattvas of the third kind66 are those
Who apply themselves to the teaching of the King of Dharma.
They should understand that all phenomena are impermanent, suffering, empty,
Without self, and immovable;
1.­141
“Likewise that all these phenomena are not self,
Are not produced, and are disengaged,
And that they are all without conceptual thought;
Thus should bodhisattvas should understand things in this way.67
1.­142
“To have them examine the constitution68 of sentient beings and the dharmadhātu,
The sublimity of these is praised,
And they are told how the world realms are infinite and boundless
To engage them, too, in that investigation. [F.49.a]
1.­143
“Earth, water, fire, and air,
And the extent of space in all directions,
The desire realm, form, and formless realms‍—
All these they they should set about investigating.
1.­144
“Their pursuit to the end of investigating thus the natures
Of the whole vast extent of phenomena and the realms without exception‍—
It is to benefit them as they apply themselves to this
That the offspring of the buddhas are instructed.
1.­145
“Any bodhisattvas who have taken rebirth69
Have been born into the teachings and go forth.
These intelligent ones understand entities to be the absence of entities.
Born in the realm of the holy Dharma, they are well born.
1.­146
“They do not turn back from their own level.
The conviction arises that buddhahood is the ultimate.
They constantly have a mind that ascertains the Dharma,
And they investigate what the nature of sentient beings is like.
1.­147
“The offspring of the victors know deeds, the worlds and realms,
Karmic ripening, and saṃsāra and nirvāṇa
And their differentiations.
Such things have been taught to bodhisattvas who have produced an awakened mind.
1.­148
“Having investigated the qualities of the omniscient ones
Of past, present, and future,
Then the accomplishments, the ultimate rewards,
And the self-arisen accomplishments
1.­149
“Of all those supreme buddhas,
These bodhisattvas are known to be attuned to the sameness of the three times.
Supreme buddhas never differentiate this sameness into categories,
And they are attuned to the three times as undifferentiated.
1.­150
“Those endowed with benefits of this sort
Are the fourth kind of bodhisattva.
Bodhisattvas who fully accomplish this
Will leave everything behind for the sake of awakening.
1.­151
“The fifth kind of bodhisattva
Is specified as those who have perfected application.
They have engaged in skill in means.
By accomplishing the meritorious practices, they perfect them.
1.­152
“Thus, whatever merit they produce
Is done in order to become the support of all the world,
With the desire to help others attain happiness,
With kindness, and in order to emancipate all living beings.
1.­153
“In order to tame what harms the world [F.49.b]
They guide and inspire lucid conviction.
They wish to train all the many sentient beings
And strongly wish to establish others in nirvāṇa.
1.­154
“They understand that the entire world of sentient beings is boundless
And, similarly, that it is inestimable, innumerable,
Incomparable, inconceivable,70 immeasurable,
Empty, immovable, and of a nonexistent nature.71
1.­155
“They are bodhisattvas of the fifth kind‍—
Those who have perfected application and who are beneficial and kind.
Their teaching is like this,
Taught by those endowed with all good qualities.
1.­156
“They have no confusion regarding all infinite sentient beings
And the essential nature of phenomena.
These highly intelligent ones are free of conceptual thought and without conceptions,
And together with the gods of the world they do not differentiate.
1.­157
“The Buddha, the Dharma, bodhisattvas,
And bodhisattvas’ conduct‍—whether they are praised or not,
And whether they are told that sentient beings are vast or of small extent,
These bodhisattvas should not let these things escape from his mind.72
1.­158
“And whether sentient beings are said to be defiled or be pure,
Or whether they are said to be difficult or easy to train,
Whether the dharmadhātu is said to be little or vast,
Whether it is said to undergo destruction or formation,73
1.­159
“And whether the dharmadhātu is said to exist or not exist,
Bodhisattvas who know the three times
Think resolutely and investigate everything.
Regarding this Buddhadharma, their thoughts are extremely firm.
1.­160
“They should thus learn this peaceful, highest of teachings:
All phenomena are without phenomenal marks, without defining marks,
The absence of entities, deceptive, isolated,
Illusory, and like visual distortions.74
1.­161
“Thus, irreversible bodhisattvas
Investigate whether or not the Buddha, the Dharma, bodhisattvas,
And bodhisattvas’ conduct exist.
They are also not deterred if asked whether these arise or do not.
1.­162
“They are not deterred if asked whether or not the Tathāgata has passed away,
Or whether or not he has come into the world,
Or whether or not he presently appears
And, in either case, whether or not he fades away,
Or likewise whether he has one defining characteristic or none.
1.­163
“Irreversible bodhisattvas develop a conviction
In the many aspects of sameness and difference, [F.50.a]
The existence and non-existence of meanings and75 words and syllables,
And the other aspects of imputing everything.
1.­164
“Having studied the reciprocal relations of such distinctions
As the existence and non-existence of defining characteristics,
And what is shown by characteristics and their absence,
They progress toward the ultimate in these things.
1.­165
“Bodhisattvas who are still youths
Will perform bodily, verbal, and mental deeds
That have karmic results,
And they can demonstrate rebirth here in any way they wish.
1.­166
“They understand76 the thoughts of others
And help them to fulfill their aims.
They know the conduct of sentient beings, the Dharma that befits them,
And the realms that undergo destruction and formation.
1.­167
“They quickly gain clairvoyance to grant any desires,
Engaging their mind in all directions.
Having studied the teachings proclaimed by the Sugata,
They do not become displaced from them.
1.­168
“They should articulate comprehensive knowledge, how to move among buddhafields
And likewise their blessings and analyses,
How one instantaneously goes to the incalculable world systems,77
And the process of going to buddhafields.
1.­169
“They ask countless questions,
Manifest a mental body that is like a normal body,
Express the vast range of translations of words and languages,
And instantaneously give expression to countless buddhas.
1.­170
“Bodhisattvas who are regents
Know precisely the functioning of sentient beings.
They are expert in understanding all beings’ defilements, mindstreams, latent tendencies,
And their objects of experience and their engagements.
1.­171
“They are expert in everything to be understood:
Differences in phenomena, diverse kinds of movements,
Distinctions between worlds, the limits of the past,
Language-dependent truth, and ultimate truth.
1.­172
“They have definitive expertise78 about the royal capital.
They know the modes of conduct there,
The residence and how things function therein,
And the investigation of what the royal capital is like.
1.­173
“They understand how one is consecrated and blessed
As a king of the true Dharma and how opponents are suppressed, [F.50.b]
The entry into the Dharma, and the royal decrees to be expressed.
These are the functions of those on the stage of bodhisattvas who are regents.
1.­174
“Through these alone will one reach the ultimate;
They do not become other than exactly what was taught.
And when a king one day abandons the formations that support life,
The principled regent will step forth in order to rule.
1.­175
“Bodhisattvas who have been consecrated are one kind of offspring of the Tathāgata;
Their nature is to be extraordinary and perfected senior brothers.79
Though the ocean’s volume might be measurable in single miniscule drops,
Their thinking is not fathomed by any measurement.
1.­176
“The conduct of the victors’ offspring is like this:
Here, were some sentient beings to pulverize all the worlds
Into fine atoms and try to count them all,
They will determine that they are countless in number,
Yet the whole of that is known by bodhisattvas.80
1.­177
“The thought of awakening that is born is the seed
Of all past and future buddhas
That exist in all directions
And of pratyekabuddhas as well as śrāvakas.
1.­178
“That which is called the first thought of awakening
Is something that cannot be precisely fathomed.
And were it to pervade all the spheres of the world,
What more could be said than that?”81

1.­179

Then the bodhisattva Samanta­bhadra said to the bodhisattva Dharma­mati, “Son of a good family, your explanation of the dhāraṇī of the jewel torch was well expressed. Son of a good family, the qualities of a buddha are inconceivable. Since all those sentient beings who hear the name of this Dharma discourse have approached omniscience, it goes without saying that those who maintain, read, and completely comprehend this Dharma discourse and realize suchness will surely become buddhas.”

1.­180

The bodhisattva Dharma­mati replied, “O son of the victors, so it is. Just as you say, we should know that those who possess profound discriminating wisdom will be anointed by the Tathāgata.”

1.­181

The bodhisattva Samanta­bhadra said, [F.51.a] “And if those sons or daughters of good families‍—those sublime beings who have heard these renowned teachings‍—are to be understood as prophesied in the Buddha’s Dharma teachings, it goes without saying that those who actually hold this Dharma discourse in their hands should be too.”

1.­182

The elder Śāradvatī­putra then bowed to the Blessed One’s feet and said, “Blessed One, please behold me. Since I do not understand such Dharma teachings as these, I am like a blind person. Blessed One, not only am I like a blind person, but all other sentient beings who have not heard this Dharma discourse are similarly blind.”

1.­183

The Blessed One answered, “Elder, so it is, just as you say.”

Śāradvatī­putra said, “I ask that the Blessed One kindly explain the inconceivable.”

1.­184

The Blessed One said, “Śāradvatī­putra, go and encourage Indra, Brahmā, and the guardian deities of the world. Tell them what the Tathāgata commands. Inform that assembly that I will proclaim the holy Dharma seal of this dhāraṇī of the jewel torch!”

1.­185

Having heard the Tathāgata’s decree, the venerable Śāradvatī­putra, thirsting to hear the dhāraṇī of the jewel torch, told Indra, Brahmā, and the guardian deities of the world, “Gather all the Dharma listeners. Gather them because the Tathāgata is going to explain the dhāraṇī of the jewel torch and teach the inconceivable. Later you will certainly regret missing it. Hey friends, it is extremely rare for precious sūtras like this to appear in the world!” [F.51.b]

1.­186

Then, at that very instant, Indra, Brahmā, and the guardian deities of the world gathered and circumambulated the Blessed One three times. Taking their seats in the presence of the Blessed One, they humbly folded their hands and supplicated the Blessed One: “We ask that the Blessed One kindly explain the dhāraṇī of the jewel torch!” Then, by remaining silent, the Blessed One assented.82

1.­187

Although Indra, Brahmā, and the guardian deities of the world made their request to the Blessed One a second and third time, he still remained silent.

1.­188

Then the venerable Śāradvatī­putra said, “I ask that the Blessed One kindly teach the dhāraṇī of the jewel torch! I ask the Sugata to explain it!”

1.­189

At that time the Blessed One showed his tongue, making these words understood throughout the entire billionfold world system: “Any son of a good family who implores the Tathāgata for the meaning of the dhāraṇī of the jewel torch will not turn back from insuperable perfect awakening.”

1.­190

The Blessed One now told the venerable Śāradvatī­putra, “Śāradvatī­putra, go ask Mañjuśrī Kumāra­bhūta to explain it!”

1.­191

At that time, Mañjuśrī Kumāra­bhūta was staying seated with a motionless body near the foot of some palāśa and sāla trees. He sat facing forward in a pavilion surrounded by the gods Indra, Brahmā, and the guardian deities of the world, with a form and complexion more radiant than countless millions of suns. His body had a golden color, and he sat there illumined, bright, and resplendent. [F.52.a]

1.­192

The venerable Śāradvatī­putra approached Mañjuśrī Kumāra­bhūta and said, “Son of a good family, the Tathāgata told me to request you to explain the Dharma.”

To this Mañjuśrī Kumāra­bhūta answered, “Honorable Śāradvatī­putra, what is the basic meaning of ‘tathāgata’?”

1.­193

Śāradvatī­putra said, “Son of a good family, you have profound discriminating wisdom; I cannot debate with you.”

“Do not worry! I will teach according to what you can tolerate,” replied Mañjuśrī.

Śāradvatī­putra said, “Son of a good family, I will listen. You explain!”

1.­194

Then Mañjuśrī Kumāra­bhūta rose from his meditative absorption and with his voice made himself understood throughout the world realms of the billionfold world system. At that time, all the resident deities from the class of pure abodes down to the Akaniṣṭhā class gathered. Along with the four great kings and their troops and servants, several tens of millions of yakṣa deities assembled. Indra, Brahmā, and the guardian deities of the world gathered. Those who desired Dharma and even those who did not desire it congregated.83 Many goddesses also joined the gathering.

1.­195

A retinue of fully ordained monks, a retinue of fully ordained nuns, a retinue of novice monks, and a retinue of novice nuns came together. A retinue of gods from the Trāyastriṃśa class, a retinue of gods from the Yāma class, a retinue of gods from the Tuṣita class, a retinue of gods from the Nirmāṇarati class, a retinue of gods from the Paranirmitavaśavartin class, a retinue of gods from the Brahmā class, and likewise a retinue of gods from down to the Akaniṣṭhā class gathered. Similarly, a gathering of great śrāvakas assembled, including the venerables Subhūti, Mahā­kāśyapa, [F.52.b] Mahā­maudgalyā­yana, Śāradvatī­putra, Kātyāyana, Aniruddha, Gayā­kāśyapa, Koṣṭhila, Cūḍā­panthaka, Revata, Nadīkāśyapa, Urubilvā­kāśyapa, Pūrṇa­maitrāyaṇī­putra, Rāhula, Bhadra­pāla, Bāśya, and Ānanda‍—they and other great śrāvakas all gathered. Also, a group of five hundred fully ordained nuns led by Yaśodharā came. The rulers of the realms and universal emperors also joined the group, as did an assembly of kṣatriyas, brahmins, and householders.

1.­196

Then the venerable Śāradvatī­putra circumambulated the Blessed One three times and said, “Blessed One, through whose power has this assembly gathered here and now? How are we to understand it?”

The Blessed One answered, “Venerable Śāradvatī­putra, it is the power of the dhāraṇī of the jewel torch.”

1.­197

Śāradvatī­putra declared, “Blessed One, I would like to learn the dhāraṇī of the jewel torch.”

The Blessed One told him, “Śāradvatī­putra, go and ask Mañjuśrī Kumāra­bhūta and the bodhisattva Samanta­bhadra.”

1.­198

Then the venerable Śāradvatī­putra requested Mañjuśrī Kumāra­bhūta, “Son of a good family, explain this teaching on the jewel of absorptions, the dhāraṇī of the jewel torch!”

1.­199

Mañjuśrī said, “Honorable Śāradvatī­putra, who is going to listen to the dhāraṇī of the jewel torch?”

Śāradvatī­putra said, “The members of the four parts of this assembly and Indra, Brahmā, and the guardian deities of the world will listen to it. And I myself have come to listen to it.” [F.53.a]

1.­200

Then Mañjuśrī asked the elder Śāradvatī­putra, “Elder Śāradvatī­putra, among those who listen to the Dharma who have arisen solely through illusion, to whom will I explain the Dharma? Who is it that listens? Who is it that explains?”

The elder answered, “Noble one, you explain! I will listen.”

1.­201

Mañjuśrī said, “Honorable Śāradvatī­putra, what is ‘explaining’ an epithet for?”

Śāradvatī­putra replied, “Mañjuśrī, ‘explaining’ is an epithet for emptiness.”

1.­202

“Śāradvatī­putra, what is ‘emptiness’ an epithet for?”

“Mañjuśrī, ‘emptiness’ is the absence of words.”

1.­203

Mañjuśrī said, “Honorable Śāradvatī­putra, if emptiness is without words, how can we explain it?84 Honorable Śāradvatī­putra, all phenomena are impossible to teach. Śāradvatī­putra, they are unteachable and impossible to learn.”

1.­204

The elder said, “Son of a good family, all of those things that you thus have taught are explained as being emptiness. They are explained as being without phenomenal marks, wishless, without acceptance, without rejection, without conceptual elaborations, and unelaborated.”

1.­205

Then the fully endowed assembly of bodhisattvas, as well as Indra, Brahmā, and the guardian deities of the world, were very pleased. They declared unanimously that Mañjuśrī Kumāra­bhūta and the venerable Śāradvatī­putra’s teaching of the dhāraṇī of the jewel torch was well explained and excellent.

1.­206

Then the venerable Subhūti said to Mañjuśrī Kumāra­bhūta: “Mañjuśrī, how should a bodhisattva memorize, recite, study, or explain to others in great detail the dhāraṇī of the jewel torch?”

1.­207

Mañjuśrī said: “Subhūti, this dhāraṇī should be thought of as birthless. You should think of it as the absence of entities, without defining marks, without conceptual elaborations, and without rejecting.” [F.53.b]

1.­208

When Mañjuśrī Kumāra­bhūta explained this Dharma discourse, from among that retinue ninety-two bodhisattvas gained the absorption heroic progress and sixty-two deities and humans gained the acceptance of unborn phenomena.


1.­209

Then the bodhisattva Samanta­bhadra rose from his seat and, covering one shoulder with his robe, addressed the Blessed One: “Blessed One, what sort of thing is the great compassion that the bodhisattva great beings have?”

1.­210

The Blessed One said, “Son of a good family, regarding the great compassion of the bodhisattva great beings, to not at all abandon the three realms is great compassion. To thoroughly display the buddhafields to all sentient beings is great compassion. To receive into one’s care any sentient beings who are lax in their discipline is great compassion. To not abandon the perfection of wisdom is great compassion. To sacrifice one’s body and life for the sake of all sentient beings is great compassion. To express loving kindness to sentient beings who are engaged in desire is great compassion. To have loving kindness for powerful sentient beings is the great compassion of the bodhisattva great beings. Son of a good family, moreover, bodhisattva great beings should keep their minds free from animosity. They should practice being unassociated many times over.”

1.­211

Then the bodhisattva Samanta­bhadra said to the Blessed One, “For the benefit of many beings, for the happiness of many beings, with kindness toward the world, for the majority of beings, and for the purpose and benefit of gods and humans and for their happiness, would the Blessed One kindly explain the dhāraṇī of the jewel torch? [F.54.a] For the benefit of all sentient beings, I beg the compassionate Blessed One to explain it!”

1.­212

Then the Blessed One, with the voice of Brahmā, said to those bodhisattvas, “Who among you would like this Dharma discourse to be taught at a later time, at the time of the final five hundred years of the holy Dharma’s existence?”

1.­213

Then sixty-two hundred billion bodhisattvas85 spoke unanimously, including the bodhisattvas Samanta­bhadra, Mañjuśrī Kumāra­bhūta, Avaloki­teśvara, Mahā­sthāmaprāpta, Avoiding Evil Destinies, Bhaiṣajya­rāja, Pratibhākūṭa, King Elevated by All Dharmas, Akṣaya­mati, Sāgara­mati, Anther-Possessing Jewel, Maṇiprabha, Maṇicūḍa, Observing, Not Seen when Viewed, Always Watching, Vajrapāṇi, Heap of Jewels, Ratnākara, Dharmaśrī, Glory of Thought, Dhanaśrī, Puṇyaketu, Candanaśrī, Dharma­mati, Amṛtamati, Unimaginable Intelligence, Ornamented with Merit, Ornamented by Good Qualities, Ornamented by Marks, [F.54.b] Always Laughs and His Faculties All Rejoice, King Who Smashes the Peak of the Mountain, Expert Eloquence, Nityotkṣipta­hasta,86 Dhāraṇī­dhara, Quick Eloquence, Ākāśa­garbha, Essence of the Moon, Sūrya­garbha, Śaśi­vimala­garbha, Āditya­garbha, Superior King, Mahāmeru, Dṛḍhamati, Valiant Eloquence, and the bodhisattva great being Maitreya. They said, “Blessed One, we all would be delighted if in later times, during the final five hundred years of the holy Dharma’s existence, we all assemble en masse so that the dhāraṇī of the jewel torch could then be fully explained.”

1.­214

The Blessed One said, “Sons of good families, excellent, excellent! Sons of good families this is difficult to do. A ceremony87 like this is extremely difficult.”

1.­215

Then the Blessed One said to the bodhisattva Samanta­bhadra, “Son of a good family, for the benefit and happiness of many beings, listen to the dhāraṇī of the jewel torch.” Then the Blessed One sat upon an elaborate lion’s throne and spoke the mantra:

1.­216

Homage to all tathāgatas, arhats, and perfectly awakened buddhas! Tadyathā oṃ maṃ bharate bharate bhara bharanate svāhā.

1.­217

Then the Blessed One solemnly declared once, then a second time and a third time, “How wonderful is the Dharma, How wonderful is the Dharma, How wonderful is the Dharma!”88 [F.55.a]

1.­218

The bodhisattva Samanta­bhadra asked the Blessed One, “Blessed One, when you say ‘Dharma, Dharma,’ what is its basic meaning?”

1.­219

Then the Blessed One said, “Son of a good family, the basic meaning of all dharmas is the meaning of having no basis. The basic meaning of all dharmas is the basic meaning of the absence of entities. The basic meaning of all dharmas is the basic meaning of space. The basic meaning of all dharmas is the basic meaning of not accepting. The basic meaning of all dharmas is the basic meaning of not rejecting.”

1.­220

Then the bodhisattva Samanta­bhadra said, “Blessed One, in that case, why did you speak of ‘all dharmas’?”

The Blessed One said, “Son of a good family, when I mentioned ‘all dharmas,’ I meant the senses of eye, ear, nose, tongue, body, and mind, and similarly the elements of perception, the cognitive faculties, and dependent origination. That is what I meant when I mentioned ‘all dharmas.’ Son of a good family, moreover, all dharmas, since they are from the beginning unborn, are empty.”

1.­221

Then Mañjuśrī Kumāra­bhūta said to the bodhisattva Samanta­bhadra, “O son of the victors, how should the dhāraṇī of the jewel torch be retained?”

The bodhisattva Samanta­bhadra answered, “This dhāraṇī should be retained as a teaching on reality, the reality of the unborn, the reality of non-arising, the reality of being without defining marks, the reality of space, the reality of the absence of entities, the reality of the essential nature, and the reality of the essential nature of the absence of entities. Son of a good family, the retention, the complete retention, the cultivation through meditation, the investigation, the designation, [F.55.b] the positing, the liberation, the differentiation, and the clarification of the dhāraṇī of the jewel torch should be like this. Son of a good family, that is the sense of cultivating and investigating the dhāraṇī of the jewel torch.”


1.­222

Then the venerable Śāradvatī­putra asked Mañjuśrī Kumāra­bhūta, “Mañjuśrī, how long has it been since you properly entered into this Dharma discourse?”

Mañjuśrī replied, “Śāradvatī­putra, for as long as the defilements of desire, anger, and ignorance have been entered into.”

1.­223

Śāradvatī­putra asked him, “Son of a good family, how long have the defilements of desire, anger, and ignorance been entered into?”

Mañjuśrī replied, “Śāradvatī­putra, for as long as the element of earth has been entered into.”

1.­224

“Son of a good family, how long has the element of earth been entered into?” Śāradvatī­putra then asked.

“Śāradvatī­putra, for as long as knowledge and ignorance have been entered into,” answered Mañjuśrī.

1.­225

“Son of a good family, how long have knowledge and ignorance been entered into?” asked Śāradvatī­putra.

“Śāradvatī­putra, for as long as the element of space has been entered into,” was Mañjuśrī’s reply.

1.­226

“Mañjuśrī, how long has the element of space been entered into?” asked Śāradvatī­putra.

“Śāradvatī­putra, for as long as all phenomena with the nature of the absence of entities have been entered into,” answered Mañjuśrī.

1.­227

The venerable Śāradvatī­putra then said to Mañjuśrī Kumāra­bhūta, “It is beyond my ability to converse with such noble people as these. Son of a good family, it is like all the dogs and cats of the world, or all of its foxes, being unable to pick apart and comprehend the great central mountain, Sumeru. Similarly, son of a good family, if none of the śrāvakas who are like this Śāradvatī­putra can understand even a single basic principle of the bodhisattva doctrine, it goes without saying that will be unable to fathom what Mañjuśrī Kumāra­bhūta has taught.” [F.56.a]


1.­228

The bodhisattva Samanta­bhadra now said to Mañjuśrī Kumāra­bhūta, “Go and supplicate the Tathāgata to protect those Dharma teachers who in later times and periods will maintain this king of sūtras, requesting that he guard them.”

1.­229

So Mañjuśrī Kumāra­bhūta rose from his seat and addressed the Blessed One as follows: “May the Blessed One89 kindly explain the special excellent qualities possessed by those future Dharma teachers who will maintain this Dharma discourse, recite it, study it, and teach it in great detail to others.”

1.­230

The Blessed One answered, “Mañjuśrī, those monks and Dharma teachers who maintain this king of sūtras will leave everything behind in my dharmakāya. They will attain the awakening of a buddha. They will draw closer to the Buddha’s teaching. Māra and the divine sons belonging to the family of māras who search for an opening to attack them will not find one. Son of a good family, people who produce an unfriendly attitude toward such Dharma-teaching monks for even the duration of a single snap of the fingers will distance themselves from attaining even human rebirth, so it goes without saying that they will be far removed from attaining the awakening of a buddha. Moreover, Mañjuśrī, people who have no faith in the monks who maintain this king of sūtras will have ugly, crooked teeth and will be without tongues or noses; their feet and hands will point outward, their bodily diseases will become worm-infested, they will lose their eyes, and they will possess faulty intelligence and poor diligence. Mañjuśrī, such are the problems experienced by such ignorant people. In brief, Mañjuśrī, at the time of death such people will experience, in every pore of their bodies, the infinite sufferings of the hells. And even if they gain human rebirths, they will be constantly blind and without tongues. [F.56.b] Mañjuśrī, those who abandon this Dharma instruction in this very life will suffer from leprosy. Their lips will become terrifying. Their bodies will become ravaged, naked, and thin; they will look like hungry ghosts. Moreover, Mañjuśrī, I know through my inconceivable buddha knowledge where they will be born.”

1.­231

Mañjuśrī Kumāra­bhūta requested, “Blessed One, please prophesy it. Sugata, kindly foretell it.”

1.­232

The Blessed One replied, “Mañjuśrī, do not ask with a hushed voice. Indeed, this teaching will make the whole world including the gods crazy, scared, fearful, and terrified.”

Mañjuśrī said, “May the Blessed One explain it out of kindness so that, having heard about this, such sentient beings may in the future never abandon the noble Dharma.”

1.­233

The Blessed One said, “These are the names of hells that exist below this earth: (1) Tapana, (2) Pratāpana, (3) Kālasūtra, (4) Burning, (5) Intense Burning,90 (6) Difficult to Touch,91 (7) Fierce, (8) Pressing the Lips, (9) Iron Hammer, (10) Iron Stick, (11) Darkness, (12) Upper Head,92 (13) Ūrdhvapāda, (14) Monkey Face,93 (15) Always Burning,94 (16) Rotten, (17) Always Foul Smelling, (18) Destruction, (19) Certain Destruction, and (20) Extremely Thorough Destruction.95 Mañjuśrī, these are hells in any of which ignorant ones are reborn.”

1.­234

Then the bodhisattva Samanta­bhadra said to the Blessed One: “Blessed One, when those Dharma teachers who maintain this sūtra die, where will they be reborn?”

1.­235

The Blessed One said, “Samanta­bhadra, your question is good. [F.57.a] Samanta­bhadra, those sons or daughters of good families who teach this Dharma will be reborn after death in beautifully ornamented world realms, in buddhafields filled with the inconceivable eloquence of the tathāgatas, and in those worlds will live only very beautiful bodhisattvas. And when those beings later die, tens of millions of buddhas will manifest. In brief, son of a good family,96 the benefits of this teaching are incalculable and infinite. Moreover, son of a good family, they could not be adequately expressed even by speaking for a thousand eons.”

1.­236

The bodhisattva Samanta­bhadra said, “Blessed One, what sorts of sentient beings will appear in later times and periods who will reject this Dharma discourse?”

1.­237

The Blessed One said, “Samanta­bhadra, those sentient beings who will reject such Dharma teachings as these will mostly appear in the form of monks. They will reject this Dharma discourse, saying: ‘These were composed as poems but not spoken by the Tathāgata. They are fabrications; sūtras such as these were not heard before.’ Even though they reject the teachings, they do not confess or renounce their fault. Owing to their rejecting of Dharma, they will be reborn in unbearable flaming hell realms immediately after death. As soon as they are born there, the heads of those ignorant ones will be cut off by an iron wheel, and in that way many eons will pass. For many thousands of eons they will be born blind, and even when they are born as humans, after the passage of hundreds of eons they will have always been born blind. They will have no tongues, with faces facing backwards, with backs like tents, centers that are are recessed, and lame feet, with voices like dogs and with bodies emaciated through constant hunger and thirst, and with faces always looking skyward. Thus they will become unpleasant looking and sounding to all sentient beings.” [F.57.b]

1.­238

Then the members of that fully endowed retinue said, speaking unanimously, “Blessed One, we ignorant ones were wrong to reject such sūtras as this or to angrily ridicule those who were teaching this Dharma. We confess this as a mistake. Blessed One, we regret how spiritually immature we were, how ignorant, unskilled, and how small-minded we were! That being so, may the blessed ones consider us!”

1.­239

Then all the great śrāvakas, Indra, Brahmā, the guardian deities of the world, and the retinue of fully ordained monks, fully ordained nuns, and male and female lay followers gasped and said, “Blessed One, after hearing such an explanation, we gasp in terror!”

1.­240

The Blessed One said, “Friends, so it is. Just as you say, it is right for you to be afraid. Friends, if I, who have attained omniscient gnosis, am frightened, it is natural for my students to be. Sons and daughters of good families, the teachings are profound. If no human or demon, no god, nāga, yakṣa, or gandharva can endure this disruption, it goes without saying that no human ascetic or brahmin can. Sons of good families, this Dharma discourse is a sacred stūpa for the world, including the gods. Sons of good families, you should view this king among sūtras as like, for instance, the Kāraṇḍavyūha Sūtra.”97

1.­241

Then Mañjuśrī Kumāra­bhūta said, “Blessed One, this was well taught. Blessed One, how will such monks be able to comprehend gifts given in faith?” [F.58.a]

The Blessed One said, “Mañjuśrī, those who abandon this Dharma discourse and who view its teachers with an unfriendly attitude‍—I do not allow them to use things given in faith for a day or for a finger snap, or to come as far as one can spit98 to land that was donated to the monastic assembly.”

1.­242

Then the venerable Śāradvatī­putra asked, “Is this deed almost as bad as their committing the five heinous sins of immediate hell consequence? Or is it far better than that?”

1.­243

The Blessed One said: “Elder Śāradvatī­putra, do not ask with a hushed voice! Why not? Because the five heinous sins of immediate hell consequence would be better to commit, whereas to abandon this Dharma discourse is something altogether different. Śāradvatī­putra, the karmic consequences of the five heinous sins of immediate hell consequence would be quickly exhausted, and one could quickly become a human again. But people who abandon the holy Dharma will never achieve the qualities of a buddha; they bring disaster to both themselves and others.”

1.­244

Then the venerable Śāradvatī­putra broke into tears in the presence of the Blessed One, saying, “How sad! Those who abandon the Dharma experience such suffering! May I never see such karmic obscurations, even in a dream!”

1.­245

The Blessed One said to venerable Śāradvatī­putra: “Śāradvatī­putra, do not think like that! If my doctrine is associated with ordinary reality, then in the world one commits one’s own karma, experiences one’s personal share of karmic retribution, and reinforces one’s own karma. Thus, sentient beings experience suffering according to their own karmic deeds; that is not the Tathāgata’s fault. Śāradvatī­putra, I have explained the path leading to excellent virtue. [F.58.b] I explained the path leading to happiness, fearlessness, nirvāṇa, and immortality. Nevertheless, these sentient beings who commit bodily, verbal, and mental misdeeds defame the āryas and harbor wrong views. Through their wrong views and because of abandoning the Dharma, when they die they will be reborn in the hells, and for that the Tathāgata is not to blame.

1.­246

“Śāradvatī­putra, my compassion for all sentient beings arises like this. For the sake of one sentient being, I have the thought to not abandon one who experiences the sufferings of hell for either an eon or longer than an eon; such is the great compassion of the Tathāgata.

1.­247

“Śāradvatī­putra, it is like this: suppose, for example, that some person had an only son who was of sound body, was handsome, attractive, of good complexion, and had reached the full growth of young adulthood. But owing to certain circumstances, that son died. That person, thinking of his son, would suffer and feel unhappy, crying and wailing. Śāradvatī­putra, a tathāgata, arhat, and fully awakened buddha also thinks of suffering sentient beings as his only son. But the tathāgatas do not stay together with the emotional defilements. Śāradvatī­putra, just as, for example, the great ocean will not remain together with a corpse without casting it up on the shore, the tathāgatas do not stay together with the emotional defilements. Or it is like, for example, a magician or one of his skilled apprentices who magically projects a great gathering of people at the junction of four roads. [F.59.a] Though the conjurer displays those people performing actions, in fact those activities do not reside either in that location or in that position. Being unborn, those actions are neither obstructed nor do they come to an end. Śāradvatī­putra, just so, the tathāgatas bring sentient beings to maturity and demonstrate aspirational conduct, but though they reveal such conduct it does not exist. For instance, the element of space is without conceptual thought and without elaborations. Nevertheless, the tathāgatas act in conformity with sentient beings. Similarly, the body of a tathāgata is without conceptual thought and without elaborations. Nevertheless, the tathāgatas act in conformity with the way that is most conducive to the training of sentient beings.

1.­248

“Śāradvatī­putra, the Tathāgata does not have delusion, nor does he harbor unknowing or forgetting. Śāradvatī­putra, I am the elder brother of the world, and together with its gods I am the chief, the superior, the best, the preeminent, the revered, the unsurpassed, the one without a superior, and the one equal to the unequaled. Śāradvatī­putra, this statement of mine corresponds to the truth. Whether they are monks or laymen, all those beings who reject this Dharma discourse will experience the sufferings of hell in this way.”

1.­249

Then the venerable Subhūti, after hearing what the Blessed One had taught, said, “Blessed One, what those sentient beings gain, they gain as a crime. What will the tongues of those who abandon this Dharma discourse be like?”

1.­250

The Blessed One said, “Subhūti, their tongues will grow a hundred thousand yojanas long, and they will be plowed by a flaming iron plow that burns hotter and hotter, flaming higher and higher and more and more intensely, bursting into five hundred million individual tongues of flame. [F.59.b] Why so? Because they did not guard their speech. Subhūti, those ignorant ones will be subject to karmic obscurations like that.”

1.­251

Then by the power of the Buddha, the entire assembly of disciples uttered the solemn utterance: “What the Tathāgata has taught is a great marvel!”

1.­252

Then Indra, king of gods, said to the Blessed One, “Blessed One, I will carry in homage on my shoulders those monks who teach this Dharma. I will worship them with flowers, incense, fragrance, garlands, and unguent oils. I will bow after offering parasols three times by day and three times by night. I will venerate, I will pay homage, I will adore as my guru, I will pay respect, I will worship, I will venerate, and I will honor them. I will pay them homage, honor them as guru, and respectfully protect them. Why so? Because they are the sons of the Blessed One and have left everything behind on the basis of the dharmakāya. Blessed One, it is like, for example, the son of a king of the royal lineage who has been anointed prince and successor, who has a fine body and who is good looking and handsome. He is worthy of the respect of all his underlings and worthy of their honor. Similarly, those teachers of this Dharma teaching are worthy of the respect and honor of the world, together with its gods.”

1.­253

Then the Blessed One said to the bodhisattva Samanta­bhadra, “Son of a good family, Indra spoke well when he said he would keep those monks safe from worries and protect and watch over them.”

1.­254

The bodhisattva Samanta­bhadra said, “Blessed One, I, too, will watch over those sons or daughters of good families. [F.60.a] I will protect them, favor them, and make them attain peace and excellent happiness. Within an area a hundred yojanas in circumference, I will watch over them.”

1.­255

Then the Blessed One said to Samanta­bhadra, “Son of a good family, your well-spoken words are excellent, excellent!” Then the Blessed One spoke this verse with the beautiful voice of Brahmā:

1.­256
“Accumulating benefits for others and causing them happiness,
Endowed with excellent supreme words that are utterly beautiful,
You, with an immaculate face, expressed well
Your highest thoughts‍—incomparable jewels of excellent qualities.”
1.­257

Then the bodhisattva Samanta­bhadra asked the Blessed One, “What are the qualities that those bodhisattva great beings must possess for them to obtain the dhāraṇī of the jewel torch?”

1.­258

The Blessed One said, “Son of a good family, those bodhisattva great beings will obtain the dhāraṇī of the jewel torch if they possess one quality. What is it? It is not having anger toward any sentient beings. Also, Samanta­bhadra, those bodhisattva great beings should have two more qualities. What are they? They are to have neither jealousy nor pride. Those are the qualities of the bodhisattva great beings. Moreover, Samanta­bhadra, those bodhisattva great beings should not harm the faculties of any sentient beings. Samanta­bhadra, furthermore, in all ways and in all respects, a bodhisattva should not cause harm to any sentient beings.”

1.­259

When the qualities of bodhisattvas were explained and the special virtues of the dhāraṇī of the jewel torch were taught in detail, [F.60.b] infinite numbers of human beings attained the non-forgetting retention of the dhāraṇī.

1.­260

Here ends the chapter in which the special virtues of the dhāraṇī of the jewel torch were taught in detail.


2.

Chapter 2

2.­1

Then the venerable Ānanda arose from his seat and, covering one shoulder with his robe, knelt on one knee. Bowing with folded hands toward the seat of the Blessed One, he said to the Blessed One, “Blessed One, this Dharma discourse is profound.”

2.­2

The Blessed One said, “Ānanda, so it is. Because the aggregate of form is profound, it is profound. Because the aggregates of feeling, perception, mental forces, and cognition are profound, it is profound. Because emptiness is profound, it is profound. Because the element of space is profound, it is profound.”


c.

Colophon

c.­1

Translated, checked, and verified by the Indian preceptor Surendra­bodhi and the chief editor and translator, Bandé Yeshé Dé.


n.

Notes

n.­1
It is from this section that the long passage of some two hundred and thirty stanzas making up much of the eighteenth chapter of the Śikṣāsamuccaya is quoted, constituting the longest quotation of any scripture in Śāntideva’s text; see below.
n.­2
See Denkarma F.297.b.4.
n.­3
See Phangthangma (F.2) p. 5. The other texts in the Phangthangma list, apart from the 105 bam po Buddhāvataṃsaka itself, are the Lokottaraparivarta (ch. 44 in the Degé version of Toh 44), the Daśabhūmika (ch. 31), and the Tathāgatotpattisambhavanirdeśa (ch. 43).
n.­4
See Skilling and Saerji (2012).
n.­5
See Skilling and Saerji (2013) p. 199, n35.
n.­6
See n.­34 and n.­81.
n.­7
See also n.­100 and n.­141. The equivalent passage in the Tibetan Avataṃsaka­sūtra starts on Degé Kangyur vol. 35 (phal po che, ka) F.219.b.
n.­8
大方廣總持寶光明經 (Da fangguang puxian suoshuo jing).
n.­20
Tib. nges par byung ba; Skt. niṣkrānta. The Comparative Edition notes that the Yongle, Lithang, Kangxi, and Choné read nges par ’byung ba (p. 207).
n.­21
Tib. tshad med par. The Comparative Edition notes that the Narthang and Lhasa editions read tshad med pas, which seems preferable (p. 207). The Stok Palace version also reads tshad med pas (F.149.b.6).
n.­22
Tib. stong pa nyid spyod yul ba. The Comparative Edition observes that the Narthang and Lhasa editions read stong pa nyid kyi spyod yul ba (p. 207). The Stok Palace also reads stong pa nyid kyi spyod yul ba (F.149.b.6).
n.­23
Here “all dharmas” (Tib. chos thams cad; Skt. sarvadharma) denotes both teachings and matters taught.
n.­24
I.e., the teachings and phenomena.
n.­25
Tib. gzhi med pa’i don. The Stok Palace version reads med pa’i don “the meaning of nonexistence” (F.152.a.3).
n.­26
Note that Tib. mi mnyam pa dang mnyam pa; Skt. asamasama means, according to Inagaki, “equal to the unequaled.” According to Edgerton, it means “unequalled,” lit. “having no equal like him.”
n.­27
Note that the Stok Palace version has zhes instead of shes (F.152.a.7), which we follow here.
n.­28
Tib. dmigs pa med pa. The Comparative Edition notes that the Narthang and Lhasa editions read mi dmigs pa (p. 208). The Stok Palace version also reads mi dmigs pa (F.152.a.5).
n.­29
Note that here Tib. byin, an archaic verb, is used with the meaning to say or speak.
n.­30
Tib. rnam par dag pa’i sgo. We have here added “the Dharma” for the sake of clarity.
n.­31
Tib. rgyu mthun pa. The Comparative Edition follows the Degé and others by including rgyu ’thun pa, though the more common spelling rgyu mthun pa is reflected in the Kangxi, Narthang, Lhasa, and Stok Palace versions. See Comparative Edition, p. 208; Stok Palace, F.153.b.1.
n.­32
Tib. sā la. The Comparative Edition notes that the Yongle, Lithang, Kangxi, and Choné read sa la (p. 208). The Stok Palace version reads sā la (F.153.b.1).
n.­33
Here we have the very rare term: Tib. dmigs pa can; Skt. aupalambhika, which refers to someone with a heretical view according to Edgerton.
n.­34
The passage from here down to and including 1.­178 (see n.­81) is paralleled as chapter 20 of the Tibetan Avataṃsaka, “The Ten Categories of Bodhisattvas” starting in the Degé Avataṃsaka in volume 35 (phal po che, ka) on folio 245.a.1. The Tibetan translations of these two versions are not the same but the content matches closely, except for the names of the meditative absorption (see next note). In the Chinese Avataṃsaka the equivalent is chapter 15.
n.­35
In the Chinese Avataṃsaka this meditative absorption is called “of infinite techniques of bodhisattvas,” and in the Tibetan Avataṃsaka “the bodhisattva’s meditative absorption called ‘infinite refining’” (byang chub sems dpa’i ting nge dzin sbyong ba mtha’ yas pa zhes bya ba).
n.­36
Tib. byang chub sems dpa’ rnam par gzhag pa bcu. The term rnam par gzhag pa probably renders Skt. vyavasthāna, which can also mean “differentiation” (see Edgerton) i.e., “classification,” and by association, “category” and the “distinctive features” of each category. Hence, here it is “the ten categories of the bodhisattva.”
n.­37
Tib. nyug pa is an old term meaning “to touch,” according to Negi.
n.­38
Note that we should here read this as Tib. sras (singular) rather than sras dag (plural).
n.­39
Tib. gzhon nur gyur pa. Skt. Kumāra­bhūta according to Edgerton, “while still a youth/remaining a youth.”
n.­40
Tib. kha dog bzang po rgyas pa’am/ rgya che ba’am/ gzi brjid che ba’am. Here we read rgyas pa, rgya che ba, and gzi brjid che ba as modifiers of kha dog bzang po. Compare, in the Tibetan Avataṃsaka, mdzad pa dang bzang ba dang / myig tu ’ong ba dang / kha dag rgyas pa dang.
n.­41
Tib. kun tu brjod pa’i cho ’phrul; Skt. ādeśanā-prātihārya, as explained in Edgerton.
n.­42
I.e., miracles of insightful admonition effecting destruction of one’s vices. Tib. rjes su bstan pa’i cho ’phrul, Skt. anuśāseniprātihārya, as explained in Edgerton.
n.­43
On “possible” and “impossible” for Tib. gnas dang mi gnas; Skt. sthānāsthāna, see Edgerton.
n.­44
The Comparative Edition notes that the Yongle, Lithang, Kangxi, and Choné versions omit las dang (pp. 208–209).
n.­45
Tib. ldang ba. The Comparative Edition notes that the Narthang and Lhasa versions here read ldan pa (p. 209). The Stok Palace version also reads ldan pa (F.157.b.4).
n.­46
This paragraph is quoted in chapter 7 of the Śikṣāsamuccaya (see Bendall 1902, p. 153).
n.­47
Lit. “knowing time” (Tib. dus shes pa; Skt. kālajña). Edgerton refers only to the entry for sarvakālajña, which means knowing past, present, and future, but that is too early in the training here.
n.­48
Tib. brjed pa med pa, lit. “without forgetfulness,” but probably rendering Skt. asammoṣa; see Edgerton. Indeed the next sentence begins with Tib. rmongs pa med pa as its synonym.
n.­49
The Comparative Edition notes that the Narthang and Lhasa versions omit ’di la (p. 209). The Stok Palace version also omits ’di la (F.158.b.7).
n.­50
Here the word khams could be understood in several ways: as the realms inhabited by beings, as the constituent elements of which beings are made up, as the various propensities of beings, or possibly of the “constituent” or “element” (the buddha-nature) present in them. It has here been rendered as “constitution” to avoid what might be a mistaken choice of interpretation.
n.­51
Note that the desire realm is found below in the verse restatement.
n.­52
Note that our rendering here is tentative since the expression gsung rab ’phags par skyes pa is unknown.
n.­53
Here and in the next few phrases we should either add du or understand mnyam pa nyid du, “as sameness.”
n.­54
The Narthang, Lhasa, and Stok Palace versions all have “expertise in understanding the three times” as item 8, “expertise in understanding the relative truth” as item 9, and “expertise in understanding ultimate truth” for item 10. This is important to note, given that the appearance of “exprtise in understanding” (mkhas pa yin) after all three statements suggests that they form a single item in the list, and thus we should prefer the Narthang, Lhasa, and Stok Palace readings. See Comparative Edition, p. 209; Stok Palace, F.163.b.1–3.
n.­55
In the term rgyal po’i pho brang ’khor, the entire expression (including ’khor) means “royal palace.”
n.­56
In all editions consulted, only nine things that bodhisattvas who are regents are to be taught are listed.
n.­57
Note that Negi gives dbung (“center”) as a normal synonym of dbus, but it and the verb dbung ba are both archaic spellings. Also, the Comparative Edition indicates that the Yongle, Lithang, Kangxi, Choné, and Lhasa editions all read dbus (p. 210). Interestingly, the Stok Palace edition preserves the archaic spelling dbung (F.164.b.5), suggesting that it is a reading from the Thempangma recension.
n.­58
This passage consists of repeated verbs with changes in prefixes, which we choose to reflect with adverbial modifiers in the English.
n.­59
bsnyen dka’ in such contexts usually means “difficult to approach” in the sense of being dazzling or overpowering, but here an alternative interpretation might be that it refers rather to the marks of having attained the “ten things that are difficult to approach” (bsnyen par dka’ ba’i gnas bcu) listed in the equivalent prose passage above, at 1.­61.
n.­60
The phrase byang chub don du brtan pa sems ’jog byed (“They set their thought firmly on the goal of awakening”) is repeated in many of the verses, although most of these lines in the Stok Palace version read byang chub don du bstan pa sems ’jog byed (“They set their thought on the teachings for the sake of awakening”). See Stok Palace F.166.a.3 for the first occurrence. The reading bstan pa (“teaching”) appears only a couple of times in the present General Sūtra version in the editions consulted in the Comparative Edition (p. 210), but the equivalent lines in the Tibetan Avataṃsaka also vary somewhat between several variants with either brtan pa or bstan pa (Degé Kangyur vol. phal po che, ka, F.253.a et seq.. These verses refer back to the prose description of bodhisattvas of the first category above (at 1.­61) and the “firmly” (brtan pa) variant seems the better fit.
n.­61
This stanza does not seem to exist in the Chinese Avataṃsaka. It is not entirely clear whether it refers to places, or to what is possible and impossible; but the latter, given the order of the items in 1.­61, seems considerably more likely. In the Tibetan Avataṃsaka the equivalent stanza (Degé Kangyur, vol. 35, phal po che, ka, F.253.a.3) reads: khams gsum kun na gnas ni ’di dag yin/ /gnas myin rang bzhin dag kyang ’di yin zhes/ /ma nor dngos po khong du chud bya’i phyir/ /brtan pa byang chub don du sems bskyed do.
n.­62
A detailed account of the cosmological eons (Skt. kalpa) is found in the Abhidharmakośa ch. III, stanzas 89–102.
n.­63
In the Tibetan Avataṃsaka version (Degé Kangyur vol. 35, phal po che, ka, F.254.a.6) the meaning of the equivalent stanza is clearer and probably justifies translating the second skad cig here in line 2 as “in a single voice.” That version is: sems can kun gyi sgra skad ji snyed pa/ dbyangs gcig brjod pas ji ltar brjod bya bar/ sgra yi rang bzhin khong du chud bya’i phyir/ brtan pa byang chub don du sems bsgyur ro. However, in that version the object of the understanding is “sound” or “language” (sgra) instead of “peace,” as here.
n.­64
There are a number of different ways in which this stanza could be interpreted. In the Tibetan Avataṃsaka version (Degé Kangyur vol. 35, phal po che, ka, F.254.b.5–6) the equivalent stanza supports the probability that the buddhas mentioned here are those in the buddha realms of all directions: de ltar byang chub don du bskyed byed pa/ phyogs bcu’i sangs rgyas brjod du med pa kun/ mchod par bya la yongs su bskul bar bya/ ’di ni phyir mi ldog gi gdams ngag go. Note also that these verses, down as far as 1.­132, still refer to the first of the ten categories of bodhisattva, and the recurring description in the final line in this group of seven stanzas, “those who do not turn back” (mi ldog rnams), is not quite the same as that of the “irreversible” (phyir mi ldog pa’i) bodhisattvas, the seventh category.
n.­65
The Degé Kangyur here reads yon tan kun ldan de bzhin gshegs pa yi/ tshe nyid ’di na …, while the Stok Palace, Yongle, Lithang, Kangxi and Choné Kangyurs all read che instead of tshe. The latter reading is more likely as well as closer to the equivalent stanza in the Tibetan Avataṃsaka version (Degé Kangyur vol. 35, phal po che, ka, F.255.a.2): de bzhin gshegs pa yon tan kun ldan pa/ ’jig rten mgon po bdag nyid che ba kun.
n.­66
I.e., bodhisattvas who engage in yogic practice (see 1.­65).
n.­67
Here we should read rtog par as rtogs par, even though all the versions consulted for this translation read rtog par. See Comparative Edition, p. 129; Stok Palace, F.169.b.4–5.
n.­68
As in 1.­66, here the word khams could be understood in several ways: as the realms inhabited by beings, as the constituent elements of which beings are made up, as the various propensities of beings, or possibly of the “constituent” or “element” (the buddha-nature) present in them. It has here been rendered as “constitution” to avoid what might be a mistaken choice of interpretation.
n.­69
I.e., the fourth class of bodhisattva as described in the prose section at 1.­67.
n.­70
“Incomparable” (Tib. mtshungs med) and “inconceivable” (Tib. bsam yas) appear in reverse order here vis-à-vis the corresponding prose list found earlier in the text.
n.­71
Note that for the last term “nonexistent nature” (Tib. med pa’i rang bzhin) the original list above has two terms: med pa nyid and rang bzhin med pa.
n.­72
Here the subject is the sixth class of bodhisattva, namely, bodhisattvas who have perfected intention.
n.­73
Tib. ’chags pa. The Comparative Edition notes that the Yongle, Kangxi, and Lhasa versions here read chags pa (p. 211). The Stok Palace version reads ’chags pa (F.170.b.6). In Negi, ’chags par has several meanings, though in this context it means the opposite of destruction.
n.­74
In comparison with the corresponding prose list given earlier in the text, the attributes missing here are “nonexistent” (med pa nyid), “essenceless” (ngo bo nyid med pa), and “without conceptual thought” (rnam par rtog pa med pa nyid). Note that the prose list includes “dream-like” (rmi lam lta bu nyid) while the verse list includes “like visual distortions” (mig yor ’dra ba).
n.­75
The Degé and the Comparative Edition based on it read don dam here, which clearly does not refer to the ultimate (Skt. paramārtha). That the dam signifies “or” is suggested by the Comparative Edition’s variant readings of don tam in the Yongle and the Kangxi. The Stok Palace version (F.171.a.4) has don dang (“meaning and”), a reading that best matches the corresponding prose passage that appears earlier in the text and is repeated here.
n.­76
Here we should follow the Stok Palace version’s rtogs (F.171.a.6) rather than rtog, which is witnessed in the Degé and other versions consulted in the Comparative Edition.
n.­77
Tib. grangs med; Skt. asaṃkhyeya (“incalculable”) refers to the system of incalculable world systems presented in Avataṃsaka cosmology. The term “world systems” is here added for context.
n.­78
Tib. tshang ’byin, an archaic form of tshar phyin/mthar phyin (“to go to the end,” “to conclude,” or “to finalize”). The Comparative Edition notes that the Yongle, Lithang, Kangxi, and Choné versions read tshar ’byin (p. 211). The Stok Palace version also reads tshar ’byin (F.171.b.5).
n.­79
I.e., royal heirs.
n.­80
Note that here we have a verse of five lines.
n.­81
Here the passage that began at 1.­55 and is paralleled as chapter 20 of the Tibetan Avataṃsaka, “The Ten Categories of Bodhisattvas” (chapter 15 in the Chinese) comes to an end. The equivalent point in the Degé Avataṃsaka comes on folio 258.a in volume 35 (phal po che, ka). See also n.­34.
n.­82
Note that here the versions consulted all agree that the Blessed One “assented” (Tib. gnang ba mdzad), which is a stock phrase in such contexts, although in the lines that immediately follow the Blessed One seems not to have assented yet, or at least not to have been perceived to have done so. It may be that he has here granted his permission for the teaching to be given by others, or that he is waiting for Śāriputra to make the request, too.
n.­83
The Comparative Edition notes that this line (Tib. chos ’dod pa rnams dang / chos ’dod pa ma yin pa’i gang zag rnams kyang ’dus par gyur to/) is missing from the Yongle, Lithang, Kangxi, and Choné versions (p. 211). The Stok Palace version includes this line.
n.­84
The Comparative Edition indicates that the Yongle, Lithang, Kangxi, and Choné editions omit this line (i.e., btsun pa shar a dva ti’i bu gal te stong pa nyid tshig med pa yin na/ ci zhig bshad par bya/).
n.­85
Note that here forty-six bodhisattvas are named.
n.­86
Tib. rtag tu lag brkyang. This appears in Negi as a bodhisattva name.
n.­87
Tib. cho ga. Notably, the Stok Palace version reads go cha (“weapon” or “armor”).
n.­88
Tib. a la la chos. The Comparative Edition notes that the Yongle version does not repeat a la la chos a third time.
n.­89
The Comparative Edition (p. 212) notes that the Lhasa version omits bcom ldan ’das kyis (“by the Blessed One”). The Stok Palace version also omits this (F.179.b.7).
n.­90
Tib. rab tu ’bar ba, which is not in Negi as a hell. The Comparative Edition notes that the Narthang and Lhasa editions read rab tu ’bar (p. 212). The Stok Palace version also reads rab tu ’bar (F.180.b.5).
n.­91
Tib. reg dka’ ba. Not in Negi as a hell. The Comparative Edition notes that the Narthang and Lhasa editions read reg dka’ (p. 212). The Stok Palace version also reads reg dka’ (F.180.b.6).
n.­92
Tib. mgo bstod. Name unknown in any source. If emended to mgo stod, lit. “upper head.”
n.­93
Tib. spri’u gdong (should be emended to spre’u gdong). Not in Negi. The Comparative Edition observes that the Yongle and Kangxi versions read spyi’u gtong (p. 212).
n.­94
Tib. rtag tu rab ’bar. Not in Negi. The Comparative edition notes that the Yongle, Lithang, Kangxi, and Choné versions read rtag tu ’bar (p. 212).
n.­95
Tib. shin tu gnod ’joms. Not in Negi as a hell. The Comparative Edition records that the Narthang and Lhasa editions read shin tu gnod ’byung (p. 212). The Stok Palace version also reads shin tu gnod ’byung (F.180.b.7).
n.­96
Note that rigs kyi bu (“son of a good family”) occurs twice in this sentence but is only translated once.
n.­97
The Kāraṇḍavyūhasūtra (za ma tog bkod pa, Toh 116) is one of the primary Mahāyāna sūtras associated with Avaloki­teśvara. It was first translated into Tibetan during the Imperial Period and is the earliest textual source for the mantra oṃ maṇi padme hūṃ. See Roberts and Bower, The Basket’s Display.
n.­98
The text literally says, “so much as their flinging a single lump of their phlegm.”

b.

Bibliography

Tibetan and Sanskrit Texts

’phags pa dkon mchog ta la la’i gzungs (Ratnolkānāmadhāraṇī). Toh 145, Degé Kangyur vol. 57 (mdo sde, pa), folios 34.a–82.a.

’phags pa dkon mchog ta la la’i gzungs (Ratnolkānāmadhāraṇī). Toh 847, Degé Kangyur vol. 100 (gzungs, e), folios 3.b–54.b.

’phags pa dkon mchog ta la la’i gzungs. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 57, pp. 94–207.

Dzamthang Lama Ngawang Lodrö Drakpa. dpal ldan jo nang pa’i chos ’byung. Beijing: krung go’i bod kyi shes rig dpe skrun khang, 1992.

Dzamthang Lama Ngawang Lodrö Drakpa. dpal ldan jo nang pa’i chos ’byung. Bir: Tsondu Senghe, 1983.

Drolungpa Lodrö Jungné. bstan rim chen mo. gsung ’bum: blo gros ’byung gnas. 2 volumes. n.p., n.d.

Bendall, Cecil (ed.). Çikshāsamuccaya: A Compendium of Buddhistic Teaching Compiled by Çāntideva Chiefly from Earlier Mahāyāna-Sūtras. Bibliotheca Buddhica I. St. Petersburg: Académie Impériale des Sciences, 1902.

Other Sources

Bendall, Cecil, and W.H.D. Rouse, trans. Śikṣā-Samuccaya: A Compendium of Buddhist Doctrine Compiled by Śāntideva Chiefly from Earlier Mahāyāna Sūtras. First edition in Indian Texts Series, London: John Murray, 1922. Reprinted New Delhi: Motilal Banarsidass, 1971 and 1981.

Braarvig, Jens. “Dhāraṇī and Pratibhāna: Memory and Eloquence of the Bodhisattvas.” Journal of the International Association of Buddhist Studies 8, no. 1 (1985): 17–30.

Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Toh 147, Tathāgata­mahā­karuṇā­nirdeśa­sūtra). 84000: Translating the Words of the Buddha, 2020.

Buswell, Robert E. and Donald S. Lopez, eds. The Princeton Dictionary of Buddhism. Princeton: Princeton University Press, 2013.

Davidson, Ronald M. “Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī.” Journal of Indian Philosophy 37 (2009): 97–147.

Davidson, Ronald M. “Studies in Dhāraṇī Literature II: Pragmatics of Dhāraṇīs.” Bulletin of the School of Oriental and African Studies 77 (2014): 5–61.

“Dharani.” Encyclopedia Britannica. Accessed September 15, 2018. https://www.britannica.com/topic/dharani-Buddhism-and-Hinduism.

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

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Delhi: Motilal Banarsidass, 1977.

Fischer-Schreiber, Ingrid, Franz-Karl Ehrhard, and Michael S. Diebner. The Shambhala Dictionary of Buddhism and Zen. Boston: Shambhala Publications, 1991.

Goldstein, Melvyn C. The New Tibetan-English Dictionary of Modern Tibetan. Berkeley: University of California Press, 2001.

Goodman, Charles. The Training Anthology of Śāntideva: A Translation of the Śikṣā-samuccaya. New York: Oxford University Press, 2016.

Gyatso, Janet. “Letter Magic: A Peircean Perspective on the Semiotics of Rdo Grub-chen’s Dhāraṇī Memory.” In In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism. Albany: State University of New York Press, 1992.

Inagaki, Hisao. A Tri-Lingual Glossary of the Sukhāvatāvyūha Sūtras: Indexes to the Larger and Smaller Sukhāvatīvyūha Sūtras. Kyoto: Nagata Bunshodo, 1984.

Kapstein, Matthew. The Tibetans. Malden, MA: Blackwell Publishing, 2006.

Krang Dbyi-sun, et al. Bod rgya tshig mdzod chen mo [Great Tibetan–Chinese Dictionary]. Beijing: Minzu chubanshe, 1985.

Lokesh Chandra and Raghu Vira. Sanskrit texts from the imperial palace at Peking, in the Manchurian, Chinese, Mongolian and Tibetan scripts. Śata-piṭaka Series, vol. 71. New Delhi: Institute for the Advancement of Science and Culture, 1966–1976.

McBride, Richard D. “Dhāraṇī and Spells in Medieval China.” Journal of the International Association of Buddhist Studies 28, no. 1 (2005): 85–114.

Monier-Williams, Monier. A Sanskrit-English Dictionary. Oxford: Clarendon Press, 1899.

Nattier, Jan. “The Heart Sūtra: A Chinese Apocryphal Text?” Journal of the International Association of Buddhist Studies 15, no. 2 (1992): 153–223.

Negi, J. S. Tibetan-Sanskrit Dictionary. 16 vols. Sarnath, Varanasi: Central Institute of Higher Tibetan Studies, 1993–2005.

The Nyingma Edition of the sDe-dge bKa’-’gyur and bsTan-’gyur: Research Catalogue and Bibliography. Oakland: Dharma Publishing/Dharma Mudranālaya, 1977–1983.

Pagel, Ulrich. Mapping the Path: Vajrapadas in Mahāyāna Literature. Studia Philologica Buddhica Monograph Series, XXI. Tokyo: International Institute for Buddhist Studies, 2007.

Red Pine. The Heart Sūtra: The Womb of the Buddhas. Berkeley: Counterpoint, 2004.

Roberts, Peter, and Emily Bower, trans. The Basket’s Display (Toh 116, Kāraṇḍavyūha). 84000: Translating the Words of the Buddha, 2013.

Roesler, Ulrike, Ken Holmes, and David Jackson. Stages of the Buddha’s Teachings: Three Key Texts. Somerville: Wisdom Publications, 2015.

Sakaki, Ryozaburo, ed. Mahāvyutpatti. 2 vols. Tokyo: Kokusho Kankōkai, 1962.

Skilling, Peter, and Saerji. “ ‘O Son of the Conqueror’: a note on jinaputra as a term of address in the Buddhāvataṃsaka and Mahāyāna sūtras.” In Annual Report of the International Research Institute for Advanced Buddhology (ARIRIAB), vol. XV, pp. 127–130. Tokyo: Soka University, 2012.

Skilling, Peter, and Saerji. “The Circulation of the Buddhāvataṃsaka in India.” In Annual Report of the International Research Institute for Advanced Buddhology (ARIRIAB), vol. XVI, pp. 193–216. Tokyo: Soka University, 2013.

Winternitz, Moritz. Der Mahāyāna-Buddhismus nach Sanskrit- und Prakrittexten. Tübingen: Verlag von J. C. B. Mohr (Paul Siebeck), 1930.


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

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.

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

absence of conceptual elaborations

Wylie:
  • spros med
  • spros pa med pa
Tibetan:
  • སྤྲོས་མེད།
  • སྤྲོས་པ་མེད་པ།
Sanskrit:
  • —

Also translated here as “without conceptual elaborations.”

Located in 2 passages in the translation:

  • 1.­23
  • g.­325
g.­2

absence of entities

Wylie:
  • dngos po med pa
Tibetan:
  • དངོས་པོ་མེད་པ།
Sanskrit:
  • —

Located in 13 passages in the translation:

  • 1.­5-6
  • 1.­23
  • 1.­26-28
  • 1.­77
  • 1.­145
  • 1.­160
  • 1.­207
  • 1.­219
  • 1.­221
  • 1.­226
g.­3

absence of phenomenal marks

Wylie:
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མེད་པ།
Sanskrit:
  • —

Located in 5 passages in the translation:

  • 1.­4
  • 1.­75
  • 1.­77
  • 1.­160
  • 1.­204
g.­4

Adamantine Vajra

Wylie:
  • rdo rje sra ba
Tibetan:
  • རྡོ་རྗེ་སྲ་བ།
Sanskrit:
  • dṛḍhavajra

Located in 1 passage in the translation:

  • 1.­3
g.­5

Āditya­garbha

Wylie:
  • nyi gdugs snying po
Tibetan:
  • ཉི་གདུགས་སྙིང་པོ།
Sanskrit:
  • āditya­garbha

Located in 1 passage in the translation:

  • 1.­213
g.­7

Akaniṣṭhā

Wylie:
  • ’og min
Tibetan:
  • འོག་མིན།
Sanskrit:
  • akaniṣṭhā

The highest of all the form realm (rūpadhātu) worlds. The world of devas “equal in rank” (literally “having no one as the youngest”).

Located in 2 passages in the translation:

  • 1.­194-195
g.­8

Ākāśa­garbha

Wylie:
  • nam mkha’i snying po
Tibetan:
  • ནམ་མཁའི་སྙིང་པོ།
Sanskrit:
  • ākāśa­garbha

Located in 1 passage in the translation:

  • 1.­213
g.­9

Akṣaya­mati

Wylie:
  • blo gros mi zad pa
Tibetan:
  • བློ་གྲོས་མི་ཟད་པ།
Sanskrit:
  • akṣaya­mati

Located in 1 passage in the translation:

  • 1.­213
g.­10

Always Burning

Wylie:
  • rtag tu rab ’bar
Tibetan:
  • རྟག་ཏུ་རབ་འབར།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­11

Always Foul Smelling

Wylie:
  • rtag tu dri nga
Tibetan:
  • རྟག་ཏུ་དྲི་ང།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­12

Always Laughs and His Faculties All Rejoice

Wylie:
  • rtag tu dgod cing dbang po thams cad dga’ ba
Tibetan:
  • རྟག་ཏུ་དགོད་ཅིང་དབང་པོ་ཐམས་ཅད་དགའ་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­13

Always Watching

Wylie:
  • rtag tu lta
Tibetan:
  • རྟག་ཏུ་ལྟ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­14

Amṛtamati

Wylie:
  • bdud rtsi blo gros
Tibetan:
  • བདུད་རྩི་བློ་གྲོས།
Sanskrit:
  • amṛtamati

Lit. “Nectar Intelligence.”

Located in 1 passage in the translation:

  • 1.­213
g.­15

Ānanda

Wylie:
  • kun dga’ bo
Tibetan:
  • ཀུན་དགའ་བོ།
Sanskrit:
  • ānanda

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

Located in 14 passages in the translation:

  • i.­8-9
  • 1.­195
  • 2.­1-10
  • 2.­400
g.­16

Aniruddha

Wylie:
  • ma ’gags pa
Tibetan:
  • མ་འགགས་པ།
Sanskrit:
  • aniruddha

Definition from the 84000 Glossary of Terms:

Lit. “Unobstructed.” One of the ten great śrāvaka disciples, famed for his meditative prowess and superknowledges. He was the Buddha's cousin‍—a son of Amṛtodana, one of the brothers of King Śuddhodana‍—and is often mentioned along with his two brothers Bhadrika and Mahānāma. Some sources also include Ānanda among his brothers.

Located in 1 passage in the translation:

  • 1.­195
g.­17

Announcing Merits

Wylie:
  • bsod nams mngon bsgrags
Tibetan:
  • བསོད་ནམས་མངོན་བསྒྲགས།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­18

Anther-Possessing Jewel

Wylie:
  • rin chen ze ba ldan
Tibetan:
  • རིན་ཆེན་ཟེ་བ་ལྡན།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­19

application

Wylie:
  • sbyor ba
Tibetan:
  • སྦྱོར་བ།
Sanskrit:
  • —

Located in 17 passages in the translation:

  • i.­19
  • 1.­60
  • 1.­62
  • 1.­64-66
  • 1.­71-73
  • 1.­75
  • 1.­77
  • 1.­79
  • 1.­81
  • 1.­151
  • 1.­155
  • 2.­207-208
g.­20

apprehending

Wylie:
  • dmigs pa
Tibetan:
  • དམིགས་པ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

dmigs (pa) translates a number of Sanskrit terms, including ālambana, upalabdhi, and ālambate. These terms commonly refer to the apprehending of a subject, an object, and the relationships that exist between them. The term may also be translated as “referentiality,” meaning a system based on the existence of referent objects, referent subjects, and the referential relationships that exist between them. As part of their doctrine of “threefold nonapprehending/nonreferentiality” (’khor gsum mi dmigs pa), Mahāyāna Buddhists famously assert that all three categories of apprehending lack substantiality.

Located in 2 passages in the translation:

  • 1.­65
  • 2.­358
g.­21

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • 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.

Located in 4 passages in the translation:

  • 1.­41
  • 1.­216
  • 1.­247
  • n.­130
g.­22

Arising Joy

Wylie:
  • dga’ ’byung
Tibetan:
  • དགའ་འབྱུང་།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­23

Array of Good Qualities

Wylie:
  • yon tan bkod pa
Tibetan:
  • ཡོན་ཏན་བཀོད་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­24

ārya

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

A term for realized beings in Buddhism. Also translated here as “noble one.”

Located in 3 passages in the translation:

  • 1.­245
  • 2.­36
  • g.­192
g.­26

aspect

Wylie:
  • rnam pa
Tibetan:
  • རྣམ་པ།
Sanskrit:
  • —

Located in 9 passages in the translation:

  • 1.­7
  • 1.­38
  • 1.­63
  • 1.­65
  • 1.­114
  • 1.­119
  • 1.­130
  • 1.­163
  • 2.­246
g.­28

associated with ordinary reality

Wylie:
  • ’byung ba dang bcas pa
Tibetan:
  • འབྱུང་བ་དང་བཅས་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­245
g.­29

Avaloki­teśvara

Wylie:
  • spyan ras gzigs dbang phyug
Tibetan:
  • སྤྱན་རས་གཟིགས་དབང་ཕྱུག
Sanskrit:
  • avaloki­teśvara

Definition from the 84000 Glossary of Terms:

One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.

Located in 4 passages in the translation:

  • 1.­3
  • 1.­213
  • 2.­17
  • n.­97
g.­30

Avoiding Evil Destinies

Wylie:
  • ngan song spong
Tibetan:
  • ངན་སོང་སྤོང་།
Sanskrit:
  • apāyajaha

Negi gives the Skt. apāyajaha for ngan song spong ’joms pa, where it refers to the name of a bodhisattva.

Located in 2 passages in the translation:

  • 1.­3
  • 1.­213
g.­31

awareness of temporality

Wylie:
  • dus shes pa
Tibetan:
  • དུས་ཤེས་པ།
Sanskrit:
  • kālajña

Located in 2 passages in the translation:

  • 1.­64
  • 1.­137
g.­32

basic principle

Wylie:
  • mtha’
Tibetan:
  • མཐའ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­227
g.­33

Bāśya

Wylie:
  • rlangs pa
Tibetan:
  • རླངས་པ།
Sanskrit:
  • bāśya

Located in 1 passage in the translation:

  • 1.­195
g.­34

beginner

Wylie:
  • las dang po pa
Tibetan:
  • ལས་དང་པོ་པ།
Sanskrit:
  • —

Located in 4 passages in the translation:

  • 1.­60
  • 1.­63-64
  • 1.­133
g.­35

Bhadra­pāla

Wylie:
  • bzang skyong
Tibetan:
  • བཟང་སྐྱོང་།
Sanskrit:
  • bhadra­pāla

Located in 1 passage in the translation:

  • 1.­195
g.­36

Bhadraśrī

Wylie:
  • bzang po’i dpal
  • bzang po dpal
Tibetan:
  • བཟང་པོའི་དཔལ།
  • བཟང་པོ་དཔལ།
Sanskrit:
  • bhadraśrī

Located in 9 passages in the translation:

  • s.­1
  • i.­8
  • i.­12
  • 2.­26-27
  • 2.­29
  • 2.­396
  • n.­100
  • n.­141
g.­37

Bhaiṣajya­rāja

Wylie:
  • sman gyi rgyal po
Tibetan:
  • སྨན་གྱི་རྒྱལ་པོ།
Sanskrit:
  • bhaiṣajya­rāja

Located in 1 passage in the translation:

  • 1.­213
g.­38

blessed one

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavān

Definition from the 84000 Glossary of Terms:

In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

Located in 103 passages in the translation:

  • 1.­2
  • 1.­5-19
  • 1.­31-44
  • 1.­52-54
  • 1.­182-184
  • 1.­186-190
  • 1.­196-197
  • 1.­209-215
  • 1.­217-220
  • 1.­229-241
  • 1.­243-245
  • 1.­249-250
  • 1.­252-255
  • 1.­257-258
  • 2.­1-6
  • 2.­8-20
  • 2.­398-401
  • n.­82
  • n.­89
g.­39

bodhisattva who has generated the initial thought of awakening

Wylie:
  • sems dang po bskyed pa’i byang chub sems dpa’
Tibetan:
  • སེམས་དང་པོ་བསྐྱེད་པའི་བྱང་ཆུབ་སེམས་དཔའ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­60-61
g.­40

bodhisattvas who are still youths

Wylie:
  • gzhon nur gyur pa’i byang chub sems dpa’
Tibetan:
  • གཞོན་ནུར་གྱུར་པའི་བྱང་ཆུབ་སེམས་དཔའ།
Sanskrit:
  • —

Located in 3 passages in the translation:

  • 1.­78-79
  • 1.­165
g.­41

born as exalted in sacred scripture

Wylie:
  • gsung rab ’phags par skyes pa
Tibetan:
  • གསུང་རབ་འཕགས་པར་སྐྱེས་པ།
Sanskrit:
  • —

Translation tentative.

Located in 1 passage in the translation:

  • 1.­67
g.­42

boundless

Wylie:
  • mtha’ ma med pa
  • mtha’ yas pa
Tibetan:
  • མཐའ་མ་མེད་པ།
  • མཐའ་ཡས་པ།
Sanskrit:
  • —

Located in 4 passages in the translation:

  • 1.­73
  • 1.­142
  • 1.­154
  • 2.­62
g.­43

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahmā

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

Located in 20 passages in the translation:

  • 1.­184-187
  • 1.­191
  • 1.­194-195
  • 1.­199
  • 1.­205
  • 1.­212
  • 1.­239
  • 1.­255
  • 2.­11
  • 2.­146
  • 2.­318
  • 2.­349-350
  • 2.­369
  • 2.­398
  • n.­134
g.­47

Burning

Wylie:
  • kun du ’bar ba
Tibetan:
  • ཀུན་དུ་འབར་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­48

Candanaśrī

Wylie:
  • tsan dan dpal
Tibetan:
  • ཙན་དན་དཔལ།
Sanskrit:
  • candanaśrī

Located in 1 passage in the translation:

  • 1.­213
g.­50

category of beginner bodhisattva

Wylie:
  • las dang po pa’i byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • ལས་དང་པོ་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­63-64
g.­51

category of bodhisattvas who are still youths

Wylie:
  • gzhon nur gyur pa’i byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • གཞོན་ནུར་གྱུར་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­78-79
g.­52

category of the bodhisattva who engages in yogic practice

Wylie:
  • rnal ’byor spyod pa’i byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • རྣལ་འབྱོར་སྤྱོད་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­65-66
g.­53

category of the bodhisattva who has generated the initial thought of awakening

Wylie:
  • sems dang po bskyed pa’i byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • སེམས་དང་པོ་བསྐྱེད་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­61-62
g.­54

category of the bodhisattva who has perfected application

Wylie:
  • sbyor ba phun sum tshogs pa’i byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • སྦྱོར་བ་ཕུན་སུམ་ཚོགས་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­72-73
g.­55

category of the bodhisattva who has perfected intention

Wylie:
  • bsam pa phun sum tshogs pa’i byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • བསམ་པ་ཕུན་སུམ་ཚོགས་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­74-75
g.­56

category of the bodhisattva who has received consecration

Wylie:
  • dbang bskur ba thob pa’i byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • དབང་བསྐུར་བ་ཐོབ་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­82
  • 1.­84
g.­57

category of the bodhisattva who has taken rebirth

Wylie:
  • skye bar skyes pa’i byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • སྐྱེ་བར་སྐྱེས་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­67
  • 1.­71
g.­58

category of the bodhisattva who is a regent

Wylie:
  • rgyal tshab kyi byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • རྒྱལ་ཚབ་ཀྱི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­80-81
g.­59

category of the bodhisattva who is irreversible

Wylie:
  • phyir mi ldog pa’i byang chub sems dpa’ rnam par gzhag pa
Tibetan:
  • ཕྱིར་མི་ལྡོག་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­76-77
g.­60

ceremony

Wylie:
  • cho ga
Tibetan:
  • ཆོ་ག
Sanskrit:
  • vidhi

Also translated here as “procedure.”

Located in 2 passages in the translation:

  • 1.­214
  • g.­232
g.­61

Certain Destruction

Wylie:
  • nges ’joms
Tibetan:
  • ངེས་འཇོམས།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­62

class of pure abodes

Wylie:
  • gnas gtsang ma’i ris
Tibetan:
  • གནས་གཙང་མའི་རིས།
Sanskrit:
  • śuddhāvāsakāyika

The abodes inhabited by anāgāmins (“non-returners”) who are on the path to arhathood.

Located in 1 passage in the translation:

  • 1.­194
g.­63

cognitive faculties

Wylie:
  • skye mched
Tibetan:
  • སྐྱེ་མཆེད།
Sanskrit:
  • āyatana

Definition from the 84000 Glossary of Terms:

These can be listed as twelve or as six sense sources (sometimes also called sense fields, bases of cognition, or simply āyatanas).

In the context of epistemology, it is one way of describing experience and the world in terms of twelve sense sources, which can be divided into inner and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12) mind and mental phenomena.

In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (identical to the six faculties) of eye, ear, nose, tongue, body, and mind.

Located in 1 passage in the translation:

  • 1.­220
g.­64

conceptualizing

Wylie:
  • rnam par rtog pa
Tibetan:
  • རྣམ་པར་རྟོག་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­9
  • 2.­99
g.­65

connections of latent tendencies

Wylie:
  • bag chags kyi mtshams sbyor ba
Tibetan:
  • བག་ཆགས་ཀྱི་མཚམས་སྦྱོར་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­80
g.­66

consecrated

Wylie:
  • dbang bskur ba
Tibetan:
  • དབང་བསྐུར་བ།
Sanskrit:
  • abhiṣeka

Located in 5 passages in the translation:

  • 1.­60
  • 1.­173
  • 1.­175
  • 2.­89-90
g.­67

Cūḍā­panthaka

Wylie:
  • lam phran bstan
Tibetan:
  • ལམ་ཕྲན་བསྟན།
Sanskrit:
  • cūḍā­panthaka

Located in 1 passage in the translation:

  • 1.­195
g.­68

Darkness

Wylie:
  • mun khung
Tibetan:
  • མུན་ཁུང་།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­69

decisively intent

Wylie:
  • bsam pa nges pa
Tibetan:
  • བསམ་པ་ངེས་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­74
g.­70

defining mark

Wylie:
  • mtshan nyid
Tibetan:
  • མཚན་ཉིད།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­76-77
g.­71

definitive expertise

Wylie:
  • tshang ’byin
Tibetan:
  • ཚང་འབྱིན།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­172
g.­72

dependent origination

Wylie:
  • rten cing ’brel par ’byung ba
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ།
Sanskrit:
  • pratītyasamutpāda

Located in 1 passage in the translation:

  • 1.­220
g.­73

designation

Wylie:
  • btags pa
  • gdags pa
Tibetan:
  • བཏགས་པ།
  • གདགས་པ།
Sanskrit:
  • —

Located in 5 passages in the translation:

  • 1.­25-27
  • 1.­33
  • 1.­221
g.­74

Destruction

Wylie:
  • rab ’joms
Tibetan:
  • རབ་འཇོམས།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­75

Dhanaśrī

Wylie:
  • nor dpal
Tibetan:
  • ནོར་དཔལ།
Sanskrit:
  • dhanaśrī

A bodhisattva.

Located in 1 passage in the translation:

  • 1.­213
g.­76

Dhāraṇī­dhara

Wylie:
  • sa ’dzin
Tibetan:
  • ས་འཛིན།
Sanskrit:
  • dhāraṇī­dhara

Located in 2 passages in the translation:

  • 1.­3
  • 1.­213
g.­77

Dhāraṇī­mati

Wylie:
  • gzungs kyi blo gros
Tibetan:
  • གཟུངས་ཀྱི་བློ་གྲོས།
Sanskrit:
  • dhāraṇī­mati

Lit. “Intelligence of Dhāraṇī.”

Located in 1 passage in the translation:

  • 1.­3
g.­78

Dharma discourse

Wylie:
  • chos kyi rnam grangs
Tibetan:
  • ཆོས་ཀྱི་རྣམ་གྲངས།
Sanskrit:
  • —

Located in 30 passages in the translation:

  • i.­20
  • 1.­54
  • 1.­179
  • 1.­181-182
  • 1.­208
  • 1.­212
  • 1.­222
  • 1.­229
  • 1.­236-237
  • 1.­240-241
  • 1.­243
  • 1.­248-249
  • 2.­1
  • 2.­3-8
  • 2.­10-12
  • 2.­15
  • 2.­19
  • 2.­398
  • 2.­400
g.­79

dharmadhātu

Wylie:
  • chos kyi dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
Sanskrit:
  • dharmadhātu

Located in 18 passages in the translation:

  • s.­1
  • i.­4
  • i.­11
  • 1.­5-6
  • 1.­8-9
  • 1.­28
  • 1.­37
  • 1.­56
  • 1.­58
  • 1.­66
  • 1.­74
  • 1.­84
  • 1.­88
  • 1.­142
  • 1.­158-159
g.­80

Dharma­mati

Wylie:
  • chos kyi blo gros
Tibetan:
  • ཆོས་ཀྱི་བློ་གྲོས།
Sanskrit:
  • dharma­mati

Located in 18 passages in the translation:

  • s.­1
  • i.­1
  • i.­6
  • i.­11
  • i.­18-19
  • 1.­55-60
  • 1.­85
  • 1.­87-88
  • 1.­179-180
  • 1.­213
g.­81

Dharma­mati­bhadra

Wylie:
  • chos kyi blo gros bzang po
Tibetan:
  • ཆོས་ཀྱི་བློ་གྲོས་བཟང་པོ།
Sanskrit:
  • dharma­mati­bhadra

Located in 1 passage in the translation:

  • 1.­87
g.­82

Dharmamegha

Wylie:
  • chos kyi sprin
Tibetan:
  • ཆོས་ཀྱི་སྤྲིན།
Sanskrit:
  • dharmamegha

Lit. “Cloud of Dharma.”

Located in 1 passage in the translation:

  • 1.­87
g.­83

Dharmaśrī

Wylie:
  • chos dpal
Tibetan:
  • ཆོས་དཔལ།
Sanskrit:
  • dharmaśrī

Located in 1 passage in the translation:

  • 1.­213
g.­84

Difficult to Touch

Wylie:
  • reg dka’ ba
Tibetan:
  • རེག་དཀའ་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­85

direct insight

Wylie:
  • snang ba
Tibetan:
  • སྣང་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­66
g.­89

Dṛḍhamati

Wylie:
  • blo gros brtan pa
Tibetan:
  • བློ་གྲོས་བརྟན་པ།
Sanskrit:
  • dṛḍhamati

Located in 2 passages in the translation:

  • 1.­3
  • 1.­213
g.­90

dream-like

Wylie:
  • rmi lam lta bu nyid
Tibetan:
  • རྨི་ལམ་ལྟ་བུ་ཉིད།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • n.­74
g.­91

Durabhi­sambhava

Wylie:
  • ’byung dka’
Tibetan:
  • འབྱུང་དཀའ།
Sanskrit:
  • durabhi­sambhava

Located in 1 passage in the translation:

  • 1.­3
g.­92

effortless

Wylie:
  • rtsol ba med pa nyid
Tibetan:
  • རྩོལ་བ་མེད་པ་ཉིད།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­65
g.­93

elements of perception

Wylie:
  • khams
Tibetan:
  • ཁམས།
Sanskrit:
  • dhātu

Definition from the 84000 Glossary of Terms:

In the context of Buddhist philosophy, one way to describe experience in terms of eighteen elements (eye, form, and eye consciousness; ear, sound, and ear consciousness; nose, smell, and nose consciousness; tongue, taste, and tongue consciousness; body, touch, and body consciousness; and mind, mental phenomena, and mind consciousness).

This also refers to the elements of the world, which can be enumerated as four, five, or six. The four elements are earth, water, fire, and air. A fifth, space, is often added, and the sixth is consciousness.

Located in 1 passage in the translation:

  • 1.­220
g.­95

emancipation

Wylie:
  • rnam par thar pa
  • rnam thar
  • thar pa
Tibetan:
  • རྣམ་པར་ཐར་པ།
  • རྣམ་ཐར།
  • ཐར་པ།
Sanskrit:
  • vimokṣa

Definition from the 84000 Glossary of Terms:

In its most general sense, this term refers to the state of freedom from suffering and cyclic existence, or saṃsāra, that is the goal of the Buddhist path. More specifically, the term may refer to a category of advanced meditative attainment such as those of the “eight liberations.”

Located in 25 passages in the translation:

  • 1.­4
  • 1.­61
  • 1.­94
  • 2.­22
  • 2.­88-89
  • 2.­136-137
  • 2.­139-140
  • 2.­150-151
  • 2.­212-213
  • 2.­216
  • 2.­306
  • 2.­309
  • 2.­313
  • 2.­321
  • 2.­350
  • 2.­359
  • 2.­385-386
  • 2.­395
  • 2.­397
g.­96

emptiness

Wylie:
  • stong pa nyid
Tibetan:
  • སྟོང་པ་ཉིད།
Sanskrit:
  • śūnyatā

Definition from the 84000 Glossary of Terms:

Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.

Located in 10 passages in the translation:

  • s.­1
  • i.­19
  • 1.­19
  • 1.­38-39
  • 1.­201-204
  • 2.­2
g.­97

emptiness as their sphere of experience

Wylie:
  • stong pa nyid spyod yul ba
Tibetan:
  • སྟོང་པ་ཉིད་སྤྱོད་ཡུལ་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­4
g.­98

engage with

Wylie:
  • kun tu sbyor ba
Tibetan:
  • ཀུན་ཏུ་སྦྱོར་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­56
g.­99

engages in yogic practice

Wylie:
  • rnal ’byor spyod pa
Tibetan:
  • རྣལ་འབྱོར་སྤྱོད་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­62
g.­100

epithet

Wylie:
  • tshig bla dwags
  • tshig bla dags
Tibetan:
  • ཚིག་བླ་དྭགས།
  • ཚིག་བླ་དགས།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­201-202
g.­101

equal to the unequaled

Wylie:
  • mi mnyam pa dang mnyam pa
Tibetan:
  • མི་མཉམ་པ་དང་མཉམ་པ།
Sanskrit:
  • asamasama

Located in 3 passages in the translation:

  • 1.­23
  • 1.­248
  • n.­26
g.­103

essence

Wylie:
  • ngo bo nyid
Tibetan:
  • ངོ་བོ་ཉིད།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

This term denotes the ontological status of phenomena, according to which they are said to possess existence in their own right‍—inherently, in and of themselves, objectively, and independent of any other phenomena such as our conception and labelling. The absence of such an ontological reality is defined as the true nature of reality, emptiness.

Located in 1 passage in the translation:

  • 1.­103
g.­105

Essence of Sandalwood

Wylie:
  • tsan dan snying po
Tibetan:
  • ཙན་དན་སྙིང་པོ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­106

Essence of Speed

Wylie:
  • mgyogs pa’i snying po
Tibetan:
  • མགྱོགས་པའི་སྙིང་པོ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­107

Essence of the Moon

Wylie:
  • zla ba’i snying po
Tibetan:
  • ཟླ་བའི་སྙིང་པོ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­108

essenceless

Wylie:
  • ngo bo nyid med pa
Tibetan:
  • ངོ་བོ་ཉིད་མེད་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­75
  • n.­74
g.­109

excellent intention

Wylie:
  • lhag pa’i bsam pa
Tibetan:
  • ལྷག་པའི་བསམ་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­75
  • 1.­96
g.­110

excellent speech

Wylie:
  • brjod pa bzang po
Tibetan:
  • བརྗོད་པ་བཟང་པོ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­57
g.­111

experiences

Wylie:
  • nye bar spyad pa
Tibetan:
  • ཉེ་བར་སྤྱད་པ།
Sanskrit:
  • upabhoga

One of the ten factors to be understood in the context of the expertise of the bodhisattva who is a regent.

Located in 1 passage in the translation:

  • 1.­80
g.­112

Expert Eloquence

Wylie:
  • spobs pa mkhas
Tibetan:
  • སྤོབས་པ་མཁས།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­114

Extremely Thorough Destruction

Wylie:
  • shin tu gnod ’joms
Tibetan:
  • ཤིན་ཏུ་གནོད་འཇོམས།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­115

Fierce

Wylie:
  • drag po
Tibetan:
  • དྲག་པོ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­118

fortunate beginner

Wylie:
  • dang po’i las can
Tibetan:
  • དང་པོའི་ལས་ཅན།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­134
  • 1.­139
g.­119

foundationless

Wylie:
  • gnas pa med pa
Tibetan:
  • གནས་པ་མེད་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­5
g.­120

Gayā­kāśyapa

Wylie:
  • ga yA ’od srung
Tibetan:
  • ག་ཡཱ་འོད་སྲུང་།
Sanskrit:
  • gayā­kāśyapa

Located in 1 passage in the translation:

  • 1.­195
g.­121

Glory of Thought

Wylie:
  • rtog dpal
Tibetan:
  • རྟོག་དཔལ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­122

gnosis

Wylie:
  • ye shes
Tibetan:
  • ཡེ་ཤེས།
Sanskrit:
  • jñāna

Located in 30 passages in the translation:

  • i.­19
  • 1.­2
  • 1.­14
  • 1.­56-57
  • 1.­61
  • 1.­76
  • 1.­83-84
  • 1.­240
  • 2.­35
  • 2.­41
  • 2.­44
  • 2.­82-83
  • 2.­87-88
  • 2.­104-105
  • 2.­133
  • 2.­136
  • 2.­177
  • 2.­195-196
  • 2.­258
  • 2.­274
  • 2.­319
  • 2.­352
  • 2.­359
  • 2.­385
g.­124

groundlessness

Wylie:
  • gzhi med pa
Tibetan:
  • གཞི་མེད་པ།
Sanskrit:
  • —

Also translated here as “having no basis.”

Located in 2 passages in the translation:

  • 1.­23
  • g.­126
g.­125

has perfected application

Wylie:
  • sbyor ba phun sum tshogs pa
Tibetan:
  • སྦྱོར་བ་ཕུན་སུམ་ཚོགས་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • g.­135
g.­126

having no basis

Wylie:
  • gzhi med pa
Tibetan:
  • གཞི་མེད་པ།
Sanskrit:
  • —

Also translated here as “groundlessness.”

Located in 2 passages in the translation:

  • 1.­219
  • g.­124
g.­127

Heap of Jewels

Wylie:
  • rin chen phung po
Tibetan:
  • རིན་ཆེན་ཕུང་པོ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­128

heroic progress

Wylie:
  • dpa’ bar ’gro ba
Tibetan:
  • དཔའ་བར་འགྲོ་བ།
Sanskrit:
  • śūraṅgama

Located in 2 passages in the translation:

  • 1.­4
  • 1.­208
g.­131

How wonderful is the Dharma!

Wylie:
  • a la la chos
Tibetan:
  • ཨ་ལ་ལ་ཆོས།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­217
  • 2.­11
g.­134

imagining

Wylie:
  • yongs su rtog pa
Tibetan:
  • ཡོངས་སུ་རྟོག་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­9
g.­135

immeasurable

Wylie:
  • gzhal du med pa
Tibetan:
  • གཞལ་དུ་མེད་པ།
Sanskrit:
  • —

In the context of sentient beings being “immeasurable.” One of the ten topics to be expounded to the bodhisattva who has perfected application.

Located in 1 passage in the translation:

  • 1.­73
g.­136

immovable

Wylie:
  • g.yo ba med pa
Tibetan:
  • གཡོ་བ་མེད་པ།
Sanskrit:
  • —

Also translated here as “motionless.”

Located in 5 passages in the translation:

  • 1.­65
  • 1.­73
  • 1.­140
  • 1.­154
  • g.­183
g.­138

incense powder

Wylie:
  • phye ma
Tibetan:
  • ཕྱེ་མ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­86
  • 2.­124
g.­139

incomparable

Wylie:
  • mtshungs med pa
Tibetan:
  • མཚུངས་མེད་པ།
Sanskrit:
  • —

Located in 8 passages in the translation:

  • 1.­73
  • 1.­154
  • 1.­256
  • 2.­30
  • 2.­93-94
  • 2.­117
  • n.­70
g.­140

Indra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • indra

Definition from the 84000 Glossary of Terms:

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

Located in 22 passages in the translation:

  • i.­8
  • 1.­184-187
  • 1.­191
  • 1.­194
  • 1.­199
  • 1.­205
  • 1.­239
  • 1.­252-253
  • 2.­11
  • 2.­324
  • 2.­331-333
  • 2.­339
  • 2.­344-346
  • g.­27
g.­141

inestimable

Wylie:
  • dpag tu med pa
Tibetan:
  • དཔག་ཏུ་མེད་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­73
  • 1.­154
g.­142

innumerable

Wylie:
  • grangs med pa
Tibetan:
  • གྲངས་མེད་པ།
Sanskrit:
  • —

Located in 4 passages in the translation:

  • 1.­73
  • 1.­82
  • 1.­154
  • 2.­275
g.­143

Intelligence of Conduct

Wylie:
  • spyod pa’i blo gros
Tibetan:
  • སྤྱོད་པའི་བློ་གྲོས།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­144

Intense Burning

Wylie:
  • rab tu ’bar ba
Tibetan:
  • རབ་ཏུ་འབར་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­145

Iron Hammer

Wylie:
  • lcags kyi thu lum
Tibetan:
  • ལྕགས་ཀྱི་ཐུ་ལུམ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­146

Iron Stick

Wylie:
  • lcags kyi be con
Tibetan:
  • ལྕགས་ཀྱི་བེ་ཅོན།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­147

irreversible

Wylie:
  • phyir mi ldog pa
  • mi ldog pa
Tibetan:
  • ཕྱིར་མི་ལྡོག་པ།
  • མི་ལྡོག་པ།
Sanskrit:
  • —

Located in 9 passages in the translation:

  • 1.­60
  • 1.­76-77
  • 1.­161
  • 1.­163
  • 2.­50
  • 2.­71-72
  • n.­64
g.­150

jewel torch

Wylie:
  • dkon mchog ta la la
Tibetan:
  • དཀོན་མཆོག་ཏ་ལ་ལ།
Sanskrit:
  • —

Located in 32 passages in the translation:

  • s.­1
  • i.­5-6
  • i.­14
  • i.­17
  • i.­19
  • i.­21
  • 1.­11
  • 1.­13
  • 1.­55
  • 1.­179
  • 1.­184-186
  • 1.­188-189
  • 1.­196-199
  • 1.­205-206
  • 1.­211
  • 1.­213
  • 1.­215
  • 1.­221
  • 1.­257-260
  • 2.­6
  • 2.­9
g.­151

Kālasūtra

Wylie:
  • thig nag
Tibetan:
  • ཐིག་ནག
Sanskrit:
  • kālasūtra

“Black Line.”

Located in 1 passage in the translation:

  • 1.­233
g.­154

karmic conditioning

Wylie:
  • mngon par ’du byed pa
Tibetan:
  • མངོན་པར་འདུ་བྱེད་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­83
g.­155

Kātyāyana

Wylie:
  • kA tyA’i bu chen po
Tibetan:
  • ཀཱ་ཏྱཱའི་བུ་ཆེན་པོ།
Sanskrit:
  • kātyāyana

Located in 1 passage in the translation:

  • 1.­195
g.­156

King Elevated by All Dharmas

Wylie:
  • chos thams cad kyis mngon ’phags rgyal po
Tibetan:
  • ཆོས་ཐམས་ཅད་ཀྱིས་མངོན་འཕགས་རྒྱལ་པོ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­157

King Who Smashes the Peak of the Mountain

Wylie:
  • ri’i rtse mo rdob pa’i rgyal po
Tibetan:
  • རིའི་རྩེ་མོ་རྡོབ་པའི་རྒྱལ་པོ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­159

known with a single thought

Wylie:
  • sems gcig gis rnam par rig pa
Tibetan:
  • སེམས་གཅིག་གིས་རྣམ་པར་རིག་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­82
g.­160

Koṣṭhila

Wylie:
  • gsus po che
Tibetan:
  • གསུས་པོ་ཆེ།
Sanskrit:
  • koṣṭhila

Located in 1 passage in the translation:

  • 1.­195
g.­162

letter

Wylie:
  • yi ge
Tibetan:
  • ཡི་གེ
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­36
  • 1.­39
g.­164

Light of a Vajra

Wylie:
  • rdo rje’i ’od
Tibetan:
  • རྡོ་རྗེའི་འོད།
Sanskrit:
  • —

Not in Negi. rdo rje ’od ma appears in Negi as Skt. Vajrābha.

Located in 1 passage in the translation:

  • 1.­3
g.­166

magical vision

Wylie:
  • rdzu ’phrul rnam par lta ba
Tibetan:
  • རྫུ་འཕྲུལ་རྣམ་པར་ལྟ་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­83
g.­167

Mahā­kāśyapa

Wylie:
  • ’od srung chen po
Tibetan:
  • འོད་སྲུང་ཆེན་པོ།
Sanskrit:
  • mahā­kāśyapa

Located in 1 passage in the translation:

  • 1.­195
g.­168

Mahāmati

Wylie:
  • blo gros chen po
Tibetan:
  • བློ་གྲོས་ཆེན་པོ།
Sanskrit:
  • mahāmati

Lit. “Great Intelligence.”

Located in 1 passage in the translation:

  • 1.­3
g.­169

Mahā­maudgalyā­yana

Wylie:
  • maud gal gyi bu chen po
Tibetan:
  • མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Sanskrit:
  • mahā­maudgalyā­yana

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra. He was renowned for his miraculous powers. His family clan was descended from Mudgala, hence his name Maudgalyā­yana, “the son of Mudgala’s descendants.” Respectfully referred to as Mahā­maudgalyā­yana, “Great Maudgalyāyana.”

Located in 1 passage in the translation:

  • 1.­195
g.­170

Mahāmeru

Wylie:
  • lhun po chen po
Tibetan:
  • ལྷུན་པོ་ཆེན་པོ།
Sanskrit:
  • mahāmeru

Located in 1 passage in the translation:

  • 1.­213
g.­171

Mahā­sthāmaprāpta

Wylie:
  • mthu chen thob
Tibetan:
  • མཐུ་ཆེན་ཐོབ།
Sanskrit:
  • mahā­sthāmaprāpta

Lit. “Attained Great Magical Power.”

Located in 2 passages in the translation:

  • 1.­3
  • 1.­213
g.­173

Maitreya

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitreya

Definition from the 84000 Glossary of Terms:

The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”

For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).

Located in 2 passages in the translation:

  • 1.­3
  • 1.­213
g.­175

Maṇicūḍa

Wylie:
  • gtsug na nor bu can
Tibetan:
  • གཙུག་ན་ནོར་བུ་ཅན།
Sanskrit:
  • maṇicūḍa

Located in 1 passage in the translation:

  • 1.­213
g.­176

Maṇiprabha

Wylie:
  • nor bu ’od
Tibetan:
  • ནོར་བུ་འོད།
Sanskrit:
  • maṇiprabha

Located in 1 passage in the translation:

  • 1.­213
g.­177

Mañjuśrī

Wylie:
  • ’jam dpal
Tibetan:
  • འཇམ་དཔལ།
Sanskrit:
  • 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 rendered here as “Mañjuśrī Kumāra­bhūta.”

Located in 44 passages in the translation:

  • s.­1
  • i.­1
  • i.­5
  • i.­7
  • i.­18
  • 1.­12-17
  • 1.­24-29
  • 1.­32
  • 1.­39
  • 1.­44
  • 1.­46
  • 1.­49-50
  • 1.­193
  • 1.­199-203
  • 1.­206-207
  • 1.­222-226
  • 1.­230
  • 1.­232-233
  • 1.­241
  • 2.­17
  • 2.­26-27
  • g.­178
g.­178

Mañjuśrī Kumāra­bhūta

Wylie:
  • ’jam dpal gzhon nur gyur pa
Tibetan:
  • འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།
Sanskrit:
  • mañjuśrī kumāra­bhūta

Also rendered here as “Mañjuśrī.”

Located in 29 passages in the translation:

  • 1.­3
  • 1.­11
  • 1.­18
  • 1.­20
  • 1.­22
  • 1.­33
  • 1.­38
  • 1.­44-45
  • 1.­190-192
  • 1.­194
  • 1.­197-198
  • 1.­205-206
  • 1.­208
  • 1.­213
  • 1.­221-222
  • 1.­227-229
  • 1.­231
  • 1.­241
  • 2.­24
  • 2.­401
  • g.­177
g.­181

modes of conduct

Wylie:
  • kun tu spyad pa
Tibetan:
  • ཀུན་ཏུ་སྤྱད་པ།
Sanskrit:
  • samudācarita

Located in 5 passages in the translation:

  • i.­8
  • 1.­81
  • 1.­172
  • 2.­28
  • 2.­321
g.­182

Monkey Face

Wylie:
  • spri’u gdong
  • spre’u gdong
Tibetan:
  • སྤྲིའུ་གདོང་།
  • སྤྲེའུ་གདོང་།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­183

motionless

Wylie:
  • g.yo ba med pa
Tibetan:
  • གཡོ་བ་མེད་པ།
Sanskrit:
  • —

Also translated here as “immovable.”

Located in 2 passages in the translation:

  • 1.­191
  • g.­136
g.­186

Nadīkāśyapa

Wylie:
  • chu klung ’od srung
Tibetan:
  • ཆུ་ཀླུང་འོད་སྲུང་།
Sanskrit:
  • nadīkāśyapa

Located in 1 passage in the translation:

  • 1.­195
g.­187

natural result

Wylie:
  • rgyu mthun pa
Tibetan:
  • རྒྱུ་མཐུན་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­35
  • 1.­38
g.­188

nature

Wylie:
  • rang bzhin
Tibetan:
  • རང་བཞིན།
Sanskrit:
  • —

Located in 13 passages in the translation:

  • 1.­23
  • 1.­97
  • 1.­103
  • 1.­111-112
  • 1.­115
  • 2.­281
  • 2.­283
  • 2.­285
  • 2.­287
  • 2.­289
  • 2.­291
  • 2.­357
g.­189

Nirmāṇarati

Wylie:
  • ’phrul dga’
Tibetan:
  • འཕྲུལ་དགའ།
Sanskrit:
  • nirmāṇarati

The second highest of the six heavens of the desire realm.

Located in 1 passage in the translation:

  • 1.­195
g.­190

Nityodyukta

Wylie:
  • rtag tu brtson
Tibetan:
  • རྟག་ཏུ་བརྩོན།
Sanskrit:
  • nityodyukta

Lit. “Always Energetic.”

Located in 1 passage in the translation:

  • 1.­3
g.­191

Nityotkṣipta­hasta

Wylie:
  • rtag tu lag brkyang
Tibetan:
  • རྟག་ཏུ་ལག་བརྐྱང་།
Sanskrit:
  • nityotkṣipta­hasta

Located in 1 passage in the translation:

  • 1.­213
g.­192

noble one

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

A term for realized beings in Buddhism. Also translated here as “ārya.”

Located in 2 passages in the translation:

  • 1.­200
  • g.­24
g.­194

nonexistent

Wylie:
  • med pa nyid
Tibetan:
  • མེད་པ་ཉིད།
Sanskrit:
  • —

Located in 3 passages in the translation:

  • 1.­73
  • 1.­75
  • n.­74
g.­195

nonexistent nature

Wylie:
  • med pa’i rang bzhin
Tibetan:
  • མེད་པའི་རང་བཞིན།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­154
  • n.­71
g.­196

not apprehended

Wylie:
  • dmigs pa med pa
Tibetan:
  • དམིགས་པ་མེད་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­28
g.­197

not produced

Wylie:
  • mngon par ’du byed pa med pa
  • mngon par ’du byed med
Tibetan:
  • མངོན་པར་འདུ་བྱེད་པ་མེད་པ།
  • མངོན་པར་འདུ་བྱེད་མེད།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­141
g.­198

Not Seen when Viewed

Wylie:
  • bltar mi mthong
Tibetan:
  • བལྟར་མི་མཐོང་།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­199

Not Taking or Rejecting

Wylie:
  • mi len mi ’dor ba
Tibetan:
  • མི་ལེན་མི་འདོར་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­200

Observing

Wylie:
  • rnam par lta
Tibetan:
  • རྣམ་པར་ལྟ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­203

orders

Wylie:
  • bka’ lung
Tibetan:
  • བཀའ་ལུང་།
Sanskrit:
  • ājñā

Located in 1 passage in the translation:

  • 1.­81
g.­204

Ornamented by Good Qualities

Wylie:
  • yon tan gyis brgyan pa
Tibetan:
  • ཡོན་ཏན་གྱིས་བརྒྱན་པ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­3
  • 1.­213
g.­205

Ornamented by Marks

Wylie:
  • mtshan gyis brgyan
Tibetan:
  • མཚན་གྱིས་བརྒྱན།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­206

Ornamented with Merit

Wylie:
  • bsod nams kyis brgyan
Tibetan:
  • བསོད་ནམས་ཀྱིས་བརྒྱན།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­207

Overcoming All Sorrow and Darkness

Wylie:
  • mya ngan dang mun pa thams cad ’joms pa
Tibetan:
  • མྱ་ངན་དང་མུན་པ་ཐམས་ཅད་འཇོམས་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­208

Paranirmitavaśavartin

Wylie:
  • gzhan ’phrul dbang byed
Tibetan:
  • གཞན་འཕྲུལ་དབང་བྱེད།
Sanskrit:
  • —

The sixth and highest of the six heavens of the desire realm.

Located in 1 passage in the translation:

  • 1.­195
g.­209

passing beyond

Wylie:
  • ’da’ bar byed pa
Tibetan:
  • འདའ་བར་བྱེད་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­82
g.­222

perfected intention

Wylie:
  • bsam pa phun sum tshogs pa
Tibetan:
  • བསམ་པ་ཕུན་སུམ་ཚོགས་པ།
Sanskrit:
  • —

Located in 4 passages in the translation:

  • 1.­60
  • 1.­74-75
  • n.­72
g.­223

phenomenal mark

Wylie:
  • mtshan ma
Tibetan:
  • མཚན་མ།
Sanskrit:
  • —

Located in 3 passages in the translation:

  • 1.­38
  • 1.­77
  • 2.­140
g.­226

possible and impossible

Wylie:
  • gnas dang mi gnas
Tibetan:
  • གནས་དང་མི་གནས།
Sanskrit:
  • sthānāsthāna

Located in 2 passages in the translation:

  • 1.­61
  • n.­61
g.­228

Pratāpana

Wylie:
  • rab tu tsha ba
Tibetan:
  • རབ་ཏུ་ཚ་བ།
Sanskrit:
  • pratāpana

Lit. “Very Hot.”

Located in 1 passage in the translation:

  • 1.­233
g.­229

Pratibhākūṭa

Wylie:
  • spobs pa brtsegs pa
Tibetan:
  • སྤོབས་པ་བརྩེགས་པ།
Sanskrit:
  • pratibhākūṭa

Lit. “Heap of Eloquence.”

Located in 2 passages in the translation:

  • 1.­3
  • 1.­213
g.­230

pratyekabuddha

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyeka­buddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

Located in 6 passages in the translation:

  • 1.­111
  • 1.­177
  • 2.­101
  • n.­109
  • n.­131
  • g.­46
g.­231

Pressing the Lips

Wylie:
  • mchu rnon
Tibetan:
  • མཆུ་རྣོན།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­232

procedure

Wylie:
  • cho ga
Tibetan:
  • ཆོ་ག
Sanskrit:
  • vidhi

Also translated here as “ceremony.”

Located in 2 passages in the translation:

  • 2.­68
  • g.­60
g.­233

Puṇyaketu

Wylie:
  • bsod nams dpal
Tibetan:
  • བསོད་ནམས་དཔལ།
Sanskrit:
  • puṇyaketu

Located in 1 passage in the translation:

  • 1.­213
g.­234

pure access to the Dharma

Wylie:
  • rnam par dag pa’i sgo
Tibetan:
  • རྣམ་པར་དག་པའི་སྒོ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­34-35
g.­235

Pūrṇa­maitrāyaṇī­putra

Wylie:
  • byams ma’i bu gang po
Tibetan:
  • བྱམས་མའི་བུ་གང་པོ།
Sanskrit:
  • pūrṇa­maitrāyaṇī­putra

Located in 1 passage in the translation:

  • 1.­195
g.­236

Quick Eloquence

Wylie:
  • spobs pa myur
Tibetan:
  • སྤོབས་པ་མྱུར།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­238

Rāhula

Wylie:
  • sgra gcan zin
Tibetan:
  • སྒྲ་གཅན་ཟིན།
Sanskrit:
  • rāhula

Located in 1 passage in the translation:

  • 1.­195
g.­239

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 2 passages in the translation:

  • i.­4
  • 1.­2
g.­240

Ratnākara

Wylie:
  • dkon mchog ’byung gnas
Tibetan:
  • དཀོན་མཆོག་འབྱུང་གནས།
Sanskrit:
  • ratnākara

Located in 1 passage in the translation:

  • 1.­213
g.­241

Ratna­mudrā­hasta

Wylie:
  • lag na phyag rgya rin po che
Tibetan:
  • ལག་ན་ཕྱག་རྒྱ་རིན་པོ་ཆེ།
Sanskrit:
  • ratna­mudrā­hasta

Lit. “Jewel Mudrā in Hand.”

Located in 1 passage in the translation:

  • 1.­3
g.­250

received consecration

Wylie:
  • dbang bskur ba thob pa
Tibetan:
  • དབང་བསྐུར་བ་ཐོབ་པ།
Sanskrit:
  • —

Located in 3 passages in the translation:

  • 1.­82-84
g.­251

regent

Wylie:
  • rgyal tshab
Tibetan:
  • རྒྱལ་ཚབ།
Sanskrit:
  • —

Located in 9 passages in the translation:

  • 1.­60
  • 1.­80-81
  • 1.­83
  • 1.­170
  • 1.­173-174
  • n.­56
  • g.­111
g.­253

Revata

Wylie:
  • nam gru
Tibetan:
  • ནམ་གྲུ།
Sanskrit:
  • revata

Located in 1 passage in the translation:

  • 1.­195
g.­255

Rotten

Wylie:
  • rul pa
Tibetan:
  • རུལ་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­233
g.­256

royal palace

Wylie:
  • rgyal po’i pho brang ’khor
Tibetan:
  • རྒྱལ་པོའི་ཕོ་བྲང་འཁོར།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­81
  • n.­55
g.­257

Sāgara­mati

Wylie:
  • blo gros rgya mtsho
Tibetan:
  • བློ་གྲོས་རྒྱ་མཚོ།
Sanskrit:
  • sāgara­mati

Located in 3 passages in the translation:

  • 1.­3
  • 1.­35
  • 1.­213
g.­258

Samanta­bhadra

Wylie:
  • kun tu bzang po
Tibetan:
  • ཀུན་ཏུ་བཟང་པོ།
Sanskrit:
  • samanta­bhadra

Located in 60 passages in the translation:

  • i.­1
  • i.­4-5
  • i.­7
  • i.­11
  • i.­18-19
  • 1.­3
  • 1.­5-11
  • 1.­14
  • 1.­17-18
  • 1.­20-26
  • 1.­28
  • 1.­30-31
  • 1.­34-35
  • 1.­91
  • 1.­179
  • 1.­181
  • 1.­197
  • 1.­209
  • 1.­211
  • 1.­213
  • 1.­215
  • 1.­218
  • 1.­220-221
  • 1.­228
  • 1.­234-237
  • 1.­253-255
  • 1.­257-258
  • 2.­12-18
  • 2.­20
  • 2.­401
g.­259

same

Wylie:
  • gcig pa nyid
Tibetan:
  • གཅིག་པ་ཉིད།
Sanskrit:
  • —

Also translated here as “single” in the context of the ten continuities of Dharma.

Located in 2 passages in the translation:

  • 1.­77
  • g.­269
g.­260

Śāradvatī­putra

Wylie:
  • sha ra dwa ti’i bu
Tibetan:
  • ཤ་ར་དྭ་ཏིའི་བུ།
Sanskrit:
  • śāradvatī­putra

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

Located in 41 passages in the translation:

  • i.­5
  • 1.­40-41
  • 1.­44-45
  • 1.­49-50
  • 1.­52-53
  • 1.­182-185
  • 1.­188
  • 1.­190
  • 1.­192-193
  • 1.­195-203
  • 1.­205
  • 1.­222-227
  • 1.­242-248
  • 2.­401
g.­262

Sarva­dharmeśvara

Wylie:
  • chos thams cad kyi dbang phyug
Tibetan:
  • ཆོས་ཐམས་ཅད་ཀྱི་དབང་ཕྱུག
Sanskrit:
  • sarva­dharmeśvara

Located in 1 passage in the translation:

  • 1.­42
g.­263

Śaśi­vimala­garbha

Wylie:
  • zla ba dri ma med pa’i snying po
Tibetan:
  • ཟླ་བ་དྲི་མ་མེད་པའི་སྙིང་པོ།
Sanskrit:
  • śaśi­vimala­garbha

Located in 1 passage in the translation:

  • 1.­213
g.­266

Seeing All Purposes

Wylie:
  • don kun mthong
Tibetan:
  • དོན་ཀུན་མཐོང་།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­268

sign

Wylie:
  • rtags
Tibetan:
  • རྟགས།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­38
  • 2.­103
g.­269

single

Wylie:
  • gcig pa nyid
Tibetan:
  • གཅིག་པ་ཉིད།
Sanskrit:
  • —

Also translated here as “same” in the context of the ten continuities of Dharma.

Located in 2 passages in the translation:

  • 1.­77
  • g.­259
g.­271

someone who adheres to a heretical view

Wylie:
  • dmigs pa can
Tibetan:
  • དམིགས་པ་ཅན།
Sanskrit:
  • aupalambhika

Located in 1 passage in the translation:

  • 1.­49
g.­274

śrāvaka

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • 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.”

Located in 14 passages in the translation:

  • 1.­42-43
  • 1.­45
  • 1.­111
  • 1.­177
  • 1.­195
  • 1.­227
  • 1.­239
  • 2.­101
  • 2.­137
  • 2.­251
  • 2.­309
  • 2.­388
  • 2.­401
g.­276

Subhūti

Wylie:
  • rab ’byor
Tibetan:
  • རབ་འབྱོར།
Sanskrit:
  • subhūti

Located in 7 passages in the translation:

  • i.­9
  • 1.­195
  • 1.­206-207
  • 1.­249-250
  • 2.­399
g.­279

Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • 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.

Located in 3 passages in the translation:

  • 1.­87
  • 1.­227
  • 2.­329
g.­280

Superior King

Wylie:
  • mngon ’phags rgyal po
Tibetan:
  • མངོན་འཕགས་རྒྱལ་པོ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­281

Surendra­bodhi

Wylie:
  • su ren+d+ra bo d+hi
Tibetan:
  • སུ་རེནྡྲ་བོ་དྷི།
Sanskrit:
  • surendra­bodhi

Definition from the 84000 Glossary of Terms:

An Indian paṇḍiṭa resident in Tibet during the late eighth and early ninth centuries.

Located in 2 passages in the translation:

  • i.­3
  • c.­1
g.­282

Sūrya­garbha

Wylie:
  • nyi ma’i snying po
Tibetan:
  • ཉི་མའི་སྙིང་པོ།
Sanskrit:
  • sūrya­garbha

Located in 1 passage in the translation:

  • 1.­213
g.­283

Suvikrānta­vikrāmin

Wylie:
  • rab kyi rtsal gyis rnam par gnon pa
Tibetan:
  • རབ་ཀྱི་རྩལ་གྱིས་རྣམ་པར་གནོན་པ།
Sanskrit:
  • suvikrānta­vikrāmin

Lit. “Pressing with Utmost Skill.”

Located in 1 passage in the translation:

  • 1.­3
g.­284

taken rebirth

Wylie:
  • skye bar bskyed pa
Tibetan:
  • སྐྱེ་བར་བསྐྱེད་པ།
Sanskrit:
  • —

Located in 4 passages in the translation:

  • 1.­60
  • 1.­67-68
  • 1.­145
g.­285

Tapana

Wylie:
  • tsha ba
Tibetan:
  • ཚ་བ།
Sanskrit:
  • tapana

Lit. “Hot.”

Located in 1 passage in the translation:

  • 1.­233
g.­286

ten categories of the bodhisattva

Wylie:
  • byang chub sems dpa’ rnam par gzhag pa bcu
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ་བཅུ།
Sanskrit:
  • —

In the Tibetan translation of the Avataṃsaka, this same term is rendered byang chub sems dpa’ rnam par dgod pa bcu.

Located in 7 passages in the translation:

  • i.­12
  • 1.­56
  • 1.­59-60
  • n.­34
  • n.­36
  • n.­81
g.­287

ten continuities of Dharma

Wylie:
  • chos kyi rgyun bcu
Tibetan:
  • ཆོས་ཀྱི་རྒྱུན་བཅུ།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • g.­259
  • g.­269
g.­288

ten factors

Wylie:
  • chos bcu
Tibetan:
  • ཆོས་བཅུ།
Sanskrit:
  • —

Located in 3 passages in the translation:

  • 1.­74
  • 1.­80
  • g.­111
g.­289

ten objectives

Wylie:
  • dmigs pa bcu
Tibetan:
  • དམིགས་པ་བཅུ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­76
g.­290

ten realizations of knowledge

Wylie:
  • shes pa mngon par sgrub pa bcu
Tibetan:
  • ཤེས་པ་མངོན་པར་སྒྲུབ་པ་བཅུ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­82
g.­291

ten things that conform with phenomena

Wylie:
  • chos kyi rjes su ’jug pa bcu
Tibetan:
  • ཆོས་ཀྱི་རྗེས་སུ་འཇུག་པ་བཅུ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­75
g.­292

those who are still youths

Wylie:
  • gzhon nur gyur pa
Tibetan:
  • གཞོན་ནུར་གྱུར་པ།
Sanskrit:
  • kumāra­bhūta

Located in 1 passage in the translation:

  • 1.­60
g.­297

tolerate

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

A term meaning acceptance, forbearance, or patience. As the third of the six perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer to the ways one becomes “receptive” to the nature of Dharma, and it can be an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn nature, or nonproduction, of dharmas.”

Located in 3 passages in the translation:

  • 1.­193
  • 2.­64
  • 2.­149
g.­298

touched

Wylie:
  • nyug pa
Tibetan:
  • ཉུག་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­58
g.­299

trainee

Wylie:
  • slob pa
Tibetan:
  • སློབ་པ།
Sanskrit:
  • śaikṣa

Located in 4 passages in the translation:

  • 1.­47
  • 1.­49
  • 2.­47
  • 2.­295
g.­300

Trāyastriṃśa

Wylie:
  • sum bcu rtsa gsum
Tibetan:
  • སུམ་བཅུ་རྩ་གསུམ།
Sanskrit:
  • trāyastriṃśa

An important heaven in Hindu and Buddhist cosmologies; it is the second heaven in the realm of forms in Buddhist cosmology presided over by Śakra; also refers to the gods who dwell there.

Located in 5 passages in the translation:

  • 1.­195
  • 2.­362
  • 2.­366
  • 2.­370
  • 2.­375
g.­303

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • 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).

Located in 1 passage in the translation:

  • 1.­195
g.­304

ultimate reality

Wylie:
  • chos nyid
Tibetan:
  • ཆོས་ཉིད།
Sanskrit:
  • dharmatā

Definition from the 84000 Glossary of Terms:

The real nature, true quality, or condition of things. Throughout Buddhist discourse this term is used in two distinct ways. In one, it designates the relative nature that is either the essential characteristic of a specific phenomenon, such as the heat of fire and the moisture of water, or the defining feature of a specific term or category. The other very important and widespread way it is used is to designate the ultimate nature of all phenomena, which cannot be conveyed in conceptual, dualistic terms and is often synonymous with emptiness or the absence of intrinsic existence.

Located in 2 passages in the translation:

  • 1.­67
  • 1.­80
g.­305

ultimate rewards

Wylie:
  • legs skyes mthar thug
Tibetan:
  • ལེགས་སྐྱེས་མཐར་ཐུག
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­148
g.­306

unelaborated

Wylie:
  • ma spros pa
Tibetan:
  • མ་སྤྲོས་པ།
Sanskrit:
  • —

Located in 3 passages in the translation:

  • 1.­5
  • 1.­23
  • 1.­204
g.­307

Unimaginable Intelligence

Wylie:
  • bsam yas blo gros
Tibetan:
  • བསམ་ཡས་བློ་གྲོས།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­308

Upper Head

Wylie:
  • mgo stod
Tibetan:
  • མགོ་སྟོད།
Sanskrit:
  • —

Located in 2 passages in the translation:

  • 1.­233
  • n.­92
g.­309

Ūrdhvapāda

Wylie:
  • spyi’u tshugs
Tibetan:
  • སྤྱིའུ་ཚུགས།
Sanskrit:
  • ūrdhvapāda

Located in 1 passage in the translation:

  • 1.­233
g.­310

Urubilvā­kāśyapa

Wylie:
  • lteng rgyas ’od srung
Tibetan:
  • ལྟེང་རྒྱས་འོད་སྲུང་།
Sanskrit:
  • urubilvā­kāśyapa

Located in 1 passage in the translation:

  • 1.­195
g.­311

Vairocana

Wylie:
  • rnam par snang mdzad
Tibetan:
  • རྣམ་པར་སྣང་མཛད།
Sanskrit:
  • vairocana

Located in 2 passages in the translation:

  • i.­11
  • 1.­56
g.­312

Vajra Intelligence

Wylie:
  • rdo rje’i blo gros
Tibetan:
  • རྡོ་རྗེའི་བློ་གྲོས།
Sanskrit:
  • vajramati

Located in 1 passage in the translation:

  • 1.­3
g.­313

Vajra Quintessence

Wylie:
  • rdo rje’i snying po
Tibetan:
  • རྡོ་རྗེའི་སྙིང་པོ།
Sanskrit:
  • vajragarbha

Located in 1 passage in the translation:

  • 1.­55
g.­315

Vajragarbha

Wylie:
  • rdo rje’i snying po
Tibetan:
  • རྡོ་རྗེའི་སྙིང་པོ།
Sanskrit:
  • vajragarbha

Located in 1 passage in the translation:

  • 1.­3
g.­316

Vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

Definition from the 84000 Glossary of Terms:

Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.

Located in 2 passages in the translation:

  • 1.­3
  • 1.­213
g.­317

Valiant Eloquence

Wylie:
  • spobs pa dpa’ ba
Tibetan:
  • སྤོབས་པ་དཔའ་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­213
g.­321

viewing

Wylie:
  • rnam par lta ba
Tibetan:
  • རྣམ་པར་ལྟ་བ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­82
g.­323

Vulture Peak

Wylie:
  • bya rgod kyi phung po’i ri
Tibetan:
  • བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།
Sanskrit:
  • gṛdhrakūṭaparvata

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.

Located in 2 passages in the translation:

  • i.­4
  • 1.­2
g.­324

Weapon of a Vajra

Wylie:
  • rdo rje’i mtshon cha
Tibetan:
  • རྡོ་རྗེའི་མཚོན་ཆ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­3
g.­325

without conceptual elaborations

Wylie:
  • spros med
Tibetan:
  • སྤྲོས་མེད།
Sanskrit:
  • —

Also translated here as “absence of conceptual elaborations.”

Located in 8 passages in the translation:

  • 1.­5
  • 1.­10
  • 1.­24
  • 1.­29-30
  • 1.­204
  • 1.­207
  • g.­1
g.­326

without conceptual thought

Wylie:
  • rnam par rtog pa med pa nyid
Tibetan:
  • རྣམ་པར་རྟོག་པ་མེད་པ་ཉིད།
Sanskrit:
  • —

Located in 4 passages in the translation:

  • 1.­75
  • 1.­141
  • 1.­247
  • n.­74
g.­327

without defining marks

Wylie:
  • mtshan nyid med pa
Tibetan:
  • མཚན་ཉིད་མེད་པ།
Sanskrit:
  • —

Located in 4 passages in the translation:

  • 1.­75
  • 1.­160
  • 1.­207
  • 1.­221
g.­328

without increase

Wylie:
  • dbugs ’byin pa med pa
Tibetan:
  • དབུགས་འབྱིན་པ་མེད་པ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • 1.­65
g.­336

Yāma

Wylie:
  • ’thab bral
Tibetan:
  • འཐབ་བྲལ།
Sanskrit:
  • yāma

The third lowest of the six heavens of the desire realm.

Located in 1 passage in the translation:

  • 1.­195
g.­338

Yaśodharā

Wylie:
  • grags ’dzin
  • grags ’dzin ma
Tibetan:
  • གྲགས་འཛིན།
  • གྲགས་འཛིན་མ།
Sanskrit:
  • yaśodharā

Definition from the 84000 Glossary of Terms:

Daughter of Śākya Daṇḍadhara (more commonly Daṇḍapāṇi), sister of Iṣudhara and Aniruddha, she was the wife of Prince Siddhārtha and mother of his only child, Rāhula. After Prince Siddhārtha left his kingdom and attained awakening as the Buddha, she became his disciple and one of the first women to be ordained as a bhikṣunī. She attained the level of an arhat, a worthy one, endowed with the six superknowledges.

Located in 1 passage in the translation:

  • 1.­195
g.­339

Yeshé Dé

Wylie:
  • ye shes sde
Tibetan:
  • ཡེ་ཤེས་སྡེ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.

Located in 3 passages in the translation:

  • i.­3
  • i.­29
  • c.­1
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    The Dhāraṇī of the Jewel Torch

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    84000. The Dhāraṇī of the Jewel Torch (Ratnolkādhāraṇī, dkon mchog ta la la’i gzungs, Toh 145). Translated by David Jackson. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh145/UT22084-057-004-chapter-1.Copy
    84000. The Dhāraṇī of the Jewel Torch (Ratnolkādhāraṇī, dkon mchog ta la la’i gzungs, Toh 145). Translated by David Jackson, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh145/UT22084-057-004-chapter-1.Copy
    84000. (2025) The Dhāraṇī of the Jewel Torch (Ratnolkādhāraṇī, dkon mchog ta la la’i gzungs, Toh 145). (David Jackson, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh145/UT22084-057-004-chapter-1.Copy

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