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དཀོན་མཆོག་ཏ་ལ་ལའི་གཟུངས།

The Dhāraṇī of the Jewel Torch
Introduction

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.

i.­3

Substantial passages were quoted by Śāntideva in the Śikṣāsamuccaya, and these extracts are now the only remnants of the Sanskrit text. The Tibetan translation, by the Indian master Surendra­bodhi and the chief-editor translator the monk Yeshé Dé, dates to the early, imperial translation period, and its verses on faith later had a wide impact in Tibetan works. The Chinese translation, by Fatian, dates to the late tenth century and is classified as an Avataṃsaka text.

Narrative and Doctrinal Content

i.­4

The setting of the text is the Vulture Peak in Rājagṛha. Its audience is a great gathering of highly accomplished monks and bodhisattvas, headed by Samanta­bhadra who, as the initial interlocutor, asks the Buddha how dharmadhātu should be understood. A brief but profound exchange follows.

i.­5

Mañjuśrī then appears and requests the Buddha to teach the dhāraṇī of the jewel torch (1.­11). The Buddha insists that Mañjuśrī should request Samanta­bhadra to teach it instead, and Samanta­bhadra’s dialog with Mañjuśrī starts with the meaning of buddha. A brief interlude follows (1.­40–1.­54) in which Śāriputra (here Śāradvatī­putra) compares his own understanding unfavorably with Mañjuśrī’s vast wisdom, and professes his inability and unwillingness to debate with him; similar brief conversations between Śāriputra and Mañjuśrī recur at several points in the text.

i.­6

The bodhisattva Dharma­mati then makes his appearance (1.­55) and enters the meditative absorption called the infinite application of the bodhisattva’s jewel torch. Blessed and encouraged by millions of buddhas to summon the eloquence to teach, Dharma­mati sets out the ten categories of bodhisattva (1.­59–1.­84) in the long passage that follows. A number of wonders then occur, after which Dharma­mati summarizes the ten categories in verse (1.­88–1.­178).

i.­7

The Buddha, in response to several ensuing requests to teach, briefly teaches the mantra of the dhāraṇī (1.­213) and comments on its meaning. At Samanta­bhadra and Mañjuśrī’s request, he then explains the benefits that hearing this sūtra will have for future disciples (1.­228–1.­256). Here several stark warnings are given to future hearers (mainly future monks) who might one day criticize or reject this sūtra.

i.­8

The final main section of the sūtra is a very long passage (twenty folios in the Degé edition) of versified encouragement for bodhisattvas, introduced by a prologue featuring Ānanda. The main versified part (2.­20–2.­397) is spoken by the Buddha as a narrative that introduces, relates, and concludes teachings given by the bodhisattva Bhadraśrī on the good qualities and modes of conduct of the bodhisattva. Bhadraśrī first eulogizes the thought of awakening (bodhicitta) and then a few verses later praises faith in a well-known passage, parts of which were quoted by Śāntideva (see below) and subsequently by many Tibetan authors. Bhadraśrī then describes many of the other qualities of bodhisattvas and their ability to manifest miraculously in different ways, including the astounding visual and other sensory content of their meditative absorptions, the many kinds of miraculous rays of light with which they bring benefit to the world and beings, and comparisons with the powerful magical displays of the ordinary gods such as Indra and the king of the nāgas.1

i.­9

At the end of the teaching, its importance and future benefits are expressed by Subhūti and others, and Ānanda promises to retain it.

The Sūtra, the Avataṃsaka, and the Chinese Translation

i.­10

Although it is found in the Kangyur among other Mahāyāna sūtras in the General Sūtra section (as Tōh 145 in the Degé Kangyur) and is listed as belonging to that general category in the Denkarma inventory of translated texts2 (as well as to the Dhāraṇī section, see below), the sūtra also belongs to the family of texts related to the Avataṃsakasūtra (phal po che, “A Multitude of Buddhas,” Toh 44). Indeed, in the other imperial period inventory, the roughly contemporary Phangthangma, it is listed under the heading of “the works included in the group of sūtras of the noble, great, very extensive Buddhāvataṃsaka.”3

i.­11

The prominent role of the bodhisattva Samanta­bhadra; the centrality of the dharmadhātu; the vast numbers of buddhas who gather and the mention of the Buddha Vairocana in the pivotal passage about the absorption and blessing of Dharma­mati; the tenfold division and subdivision of the categories of bodhisattva; the repeated vocative “O sons of the victors”;4 and many other features of this work, above all the central theme of how bodhisattvas first emerge in the presence of a tathāgata and progressively develop access to the buddha qualities, culminating in their regency and consecration, are all strongly reminiscent of the Avataṃsaka.

i.­12

Two long passages in the text represent two complete chapters of the Avataṃsaka­sūtra.5 In terms of content they are close to being exact matches, although the translations in Tibetan are different. The long passage recounting Dharmamati’s absorption and his ensuing revelations in both prose and verse (from 1.­55 to 1.­178) is almost identical to the whole of chapter 20 of the Tibetan Avataṃsaka­sūtra, “The Ten Categories of Bodhisattvas” (chapter 15 of the Chinese),6 while almost the entirety of the final verse section recounting the teachings by Bhadraśrī (from 2.­27 to 2.­397 near the conclusion of the text) matches the whole of chapter 17 of the Tibetan Avataṃsaka­sūtra, “Bhadraśrī” (chapter 12 of the Chinese).7

i.­13

The Chinese translation of this text, Taishō 299,8 made by Fatian almost a hundred years later than the Tibetan, in the year 983, is also classified as a sūtra of the Avataṃsaka family. It is placed in the Taishō in the Huayan volume, volume 10, along with the Avataṃsaka­sūtra itself and the other standalone texts related to it.9

Why Is the Sūtra Also a Dhāraṇī?

i.­14

The text is classified not only as a sūtra, but also as a dhāraṇī, and in those Kangyurs that have an additional Dhāraṇī section it is duplicated there (as Tōhoku no. 84710 in the Degé Kangyur). Indeed, the title itself includes the word dhāraṇī, and the teaching requested of the Buddha is referred to as “the dhāraṇī of the jewel torch.”

i.­15

The term dhāraṇī is derived from the Sanskrit root √dhṛ (“to hold” or “to maintain”), and among its wide range of meanings most are closely related to the retaining‍—in the mind, in memory, in words, or in writing‍—of a particular teaching, realization, or approach to awakening. Perhaps the two most widespread senses in which the term is used are when it refers to a mantra-like formula that “encodes” its meaning without necessarily expressing it in comprehensible speech, or when it describes the highly developed capacity of advanced practitioners to memorize and accurately retain a set of detailed and profound instructions. But as well as signifying the means by which such meanings or sets of instructions are retained (i.e., what holds them), it can also designate a specific meaning or instruction itself (i.e., what is held).

i.­16

Furthermore, by extension from these senses of the term, a text that either contains a (mantra-like) dhāraṇī, or is about a dhāraṇī in any of these senses, may itself be referred to as a dhāraṇī. This is the basis for the term dhāraṇī having also come to designate a whole scriptural genre of Mahāyāna texts‍—well represented in the Kangyur, which contains some two hundred fifty texts in that category. However, as a genre it is both quite diverse in its composition and shares most of the texts it contains with other genres. It is often not entirely clear whether any one text is labeled a dhāraṇī because the text itself is a dhāraṇī, contains a dhāraṇī, or is about a dhāraṇī.

i.­17

For all these reasons, each text placed in this genre deserves its own analysis of what makes it “a dhāraṇī.” In the case of the present text, mentions are made throughout to a “dhāraṇī of the jewel torch,” but it is difficult to determine whether they all have the same reference, or whether they variously refer to a particular realization of bodhisattvas, to a teaching on that realization, or to the text itself.

i.­18

In the first chapter, there are four separate occasions on which the dhāraṇī seems to be taught. Although the corresponding mentions could conceivably all be understood as referring to one and the same instance of the dhāraṇī, three of the four occasions end with a statement that the dhāraṇī has now been taught, in the past tense. In the first of the four instances, the exchange between Mañjuśrī, Samanta­bhadra, and the Buddha (starting at 1.­11) is termed an explanation of the dhāraṇī in the initial request. In the second instance, Dharma­mati’s long teaching on the ten levels of bodhisattvas is also described as a dhāraṇī immediately afterward by Samanta­bhadra (1.­179). The third instance is a dialog between Mañjuśrī and Śāri­putra (starting at 1.­196) in response to the latter’s request for an explanation of the dhāraṇī, which is lauded as a teaching on that dhāraṇī afterward (1.­205). The fourth instance is when yet another request is made to the Buddha, this time by Samanta­bhadra, to teach the dhāraṇī (1.­211); the Buddha teaches what is described as a mantra, and in the discussions that follow it is made clear that the meaning it carries is that of the ineffable ultimate nature of reality.11

i.­19

Along with dhāraṇīs, a number of sūtras mention gateways (Skt. mukha, Tib. sgo), meditative absorptions (Skt. samādhi, Tib. ting nge ’dzin), and liberations (Skt. vimokṣa, Tib. rnam par thar pa) as different kinds of qualities attained by bodhisattvas. That some of the mentions of the dhāraṇī in this sūtra fall into the category of such attained qualities is suggested by the first of the four instances instance here being also termed an “access” or gateway (1.­34), and by the second instance being described as arising from the gnosis that Dharma­mati has attained while immersed in a meditative absorption called “the infinite application of the jewel torch.”12 Nevertheless, this second instance, the long teaching on the ten levels of bodhisattvas, is clearly also seen as a teaching, in the sense of presenting specific doctrinal content. The third instance is heralded by Śāriputra’s announcement that a sūtra is to be taught, yet what happens turns out to be a short and somewhat cryptic dialog equating explanation with emptiness, and demonstrating how neither can be taught. Only the fourth instance, the mantra, can be reasonably clearly placed in the category of dhāraṇīs that are encoding formulae, and the meaning that the mantra can be assumed to express is linked to the first and third instances in the teaching by Samanta­bhadra that follows it, on how the dhāraṇī should be “retained” and cultivated as a teaching on thatness, the ultimate (Skt. tathatā, Tib. de bzhin nyid).

i.­20

Most of the subsequent mentions of the dhāraṇī as such, in what remains of the first chapter and at the beginning of the second (it is not mentioned at all in the long verse section), are made in the context of its future holders and of its past history, intermingled with descriptions of it as a Dharma discourse. In other words, as a teaching‍—but also, in the kind of internal self-reference that is a common feature of many Mahāyāna sūtras, designating this very text itself.

i.­21

The frequent mentions in this text of the “dhāraṇī of the jewel torch” are therefore quite varied in terms of the sense in which the term is being used. We have made no attempt to use capitalization or punctuation to distinguish those that may refer to the text itself, to a teaching, to the mantra, or to a realization.

i.­22

Neither of the two long sections that appear as chapters in the Avataṃsaka­sūtra make any mention of a dhāraṇī. None of the excerpts in Sanskrit quoted by Śāntideva (see below) include passages where the dhāraṇī is mentioned in the Tibetan text, but the title Śāntideva uses to introduce his citations does include the designation dhāraṇī.

The Title and Its Variants

i.­23

The Sanskrit title transliterated in the Tibetan text, Ratnolkādhāraṇī in its short form, is the same as the title that appears in the Sanskrit manuscripts of the Śikṣāsamuccaya (see below). The Sanskrit ulkā can mean a fiery phenomena in the sky, i.e., a meteor, and also a firebrand or torch.

i.­24

Of the title in Tibetan, however, there are several different renderings. In all Kangyurs, the title is dkon mchog ta la la’i gzungs, incorporating the unusual, archaic word ta la la, meaning “lamp” or “torch.” In some of the twenty or so Tengyur treatises that quote the text (including the Tibetan translation of the Śikṣāsamuccaya), the ta la la title is used, even if in some cases the word gzungs (dhāraṇī) is dropped or replaced by the word mdo (sūtra). In others, however, the title is rendered in various forms that use, instead of ta la la, the more usual Tibetan term for “lamp” or “torch,” sgron ma or sgron me.13 Probably as a consequence, later Tibetan authors of indigenous works (see below) use sometimes one version of the title, sometimes the other, and only some authors who use the sgron ma variants seem to be aware that the canonical work they are quoting is in the Kangyur under a different title.

The Sūtra in Śāntideva’s Śikṣāsamuccaya and Other Treatises

i.­25

The sūtra is quoted a little over twenty times in treatises in the Tengyur, notably by Atiśa, Vimalamitra, and Śāntideva, but also by lesser known authors. As noted above, both the dkon mchog ta la la and dkon mchog sgron ma forms of the title can be found, and there are considerable minor variations. Most, but not all, of the quotations are from the long verse section of the second chapter.

i.­26

The most extensive extracts appear in Śāntideva’s Śikṣāsamuccaya (Training Anthology), and indeed the sūtra appears to have been among Śāntideva’s favorite texts, as he quotes from it more than from any other work. His text contains two short extracts, one longer passage, and one very extensive section of the verses from the second chapter that makes up more than half of one of his chapters.14 The Śikṣāsamuccaya has survived in Sanskrit, as well as in its Tibetan translation in the Tengyur, and its Sanskrit text thus contains the only known remnants of the sūtra in Sanskrit.

The Sūtra’s Impact on Tibetan Works

i.­27

The sūtra is listed in the Mahāvyutpatti as one of the hundred or so Dharma texts that were presumably best known at the time,15 and is frequently quoted by Tibetan authors of all the main traditions. The passages on the importance of faith are the most commonly quoted, and for some authors it is the scriptural source for there being‍—variously‍—three, four, or six kinds of faith.16 Other parts of both chapters are also cited.

i.­28

Identifying quotes from the sūtra is made more difficult by the variety of titles used.17 In the case of several authors, including Chomden Rikpa Raltri (bcom ldan rig pa ral dri, thirteenth century), Longchen Rabjampa (klong chen rab ’byams pa, fourteenth century), and many of the early Sakya scholars, quotes using both the dkon mchog sgron ma and the dkon mchog ta la la forms of the title can be found in the same work, suggesting that in some cases they may have been consulting treatises or other sources that used these different titles as well as the canonical text itself without always recognizing that both titles designate the same sūtra. Shākya Chokden (shA kya mchog ldan, fifteenth century) specifically mentions the identity of both titles.

The Translation

i.­29

This translation is based principally on the Degé block print and the Comparative Edition (dpe bsdur ma) of the Kangyur. Yeshé Dé’s early-ninth-century translation contains a few archaic words that have survived subsequent editing, including the ta la la in the title, mentioned above. A few other noteworthy archaic spellings, recorded in the notes, are byin as a verb of the Buddha’s speech (see 1.­31); dbung, “center” (see 1.­84);18 and the spelling nod pa for mnod pa (prahaṇam, “to receive”).19 In a few passages we have suggested a change in the text reading in an endnote, often in consultation with the Stok Palace version.


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.


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.­9
See the entry for Volume 10 of the Taishō at ntireader.org, and the entry K 1095 in The Korean Buddhist Canon: A Descriptive Catalogue. The Chinese text was not considered essential for producing this translation.
n.­10

Note that there is a discrepancy among various databases for cataloging the Toh 847 version of this text within vol. 100 or 101 of the Degé Kangyur. See Toh 847, n.­10, for details.

n.­11
The four instances here come close to covering, between them, the four types of dhāraṇī set out in the commentarial literature, notably the Bodhi­sattva­bhūmi: the dhāraṇī (1) of Dharma (dharma­dhāraṇī, chos kyi gzungs), sometimes also called dhāraṇī of words (tshig gi gzungs); (2) of meaning (artha­dhāraṇī, don gyi gzungs); (3) of mantras (mantra­dhāraṇī, gsang sngags kyi gzungs); and (4) to attain the bodhisattvas’ acceptance (bodhi­sattva­kṣānti­dhāraṇī, byang chub sems dpa’ bzod pa ’thob par byed pa’i gzungs), i.e., acceptance of the non-arising of phenomena. See Negi 1993–2005, vol. 6, p. 2318. For more on dhāraṇī, their different types, their history, and their place in the literature, see Braarvig 1985, Buswell and Lopez 2013, Davidson 2009 and 2014, Gyatso 1992, and McBride 2005.
n.­12
Eight examples of this kind of dhāraṇī are explained at length and very clearly in the Tathāgata­mahā­karuṇā­nirdeśa (Toh 147) at F.218.b et seq., (for translation see Burchardi 2020, The Teaching on the Great Compassion of the Tathāgata, 2.524–2.604). Interestingly the same text mentions, a little later at F.231.b (see idem 2.614–2.652), another dhāraṇī called “the Jewel Lamp” for which the Tibetan in this case is rin chen sgron ma, but which among other possibilities could have been, as here, the Sanskrit ratnolkā.
n.­13
In the Mahāvyutpatti, the three different Tibetan terms given under Skt. ulkā (Mvy. 6899) are skar ma (“star”), sgron ma, and ta la la in a list of 97 general terms, while the title Ratnolkā (without any text-type ending) is listed as dkon mchog ta la la (Mvy. 1375) in a list of 105 saddharma titles. The equivalence of ta la la to sgron ma is mentioned in the li shi’i gur khang, a fifteenth century glossary of archaic terms and their later renderings by Kyok Lotsāwa Ngawang Rinchen Tashi (skyogs lo tsA ba ngag dbang rin chen bkra shis), although he appears to have misspelt it tal la.
n.­14
Of the four quotations from this work in the Śikṣāsamuccaya, the first, describing the virtues of faith, comprises verses 2.­37–2.­61 followed almost immediately by the second, verses 2.­387 and 2.­391; these excerpts appear in the first chapter (on the perfection of giving), see Bendall’s 1902 Sanskrit edition pp. 2–5; for translations see also Bendall and Rouse (1922) pp. 3–5 and Goodman 2016, pp. 3–5. The third quotation, a brief one comprising the paragraph 1.­63 on the second category of bodhisattva, appears in the seventh chapter (on protection), see Bendall (1902) p. 153; for translations see Bendall and Rouse p. 152 and Goodman p. 153. The fourth, a very long quotation (and perhaps the longest of all quotations in the Śikṣāsamuccaya), comprises verses 2.­123–2.­323 and then selected verses culminating in 2.­355 and appears in the eighteenth chapter (on the recollection of the Three Jewels), see Bendall (1902) pp. 327–47; for translations see Bendall and Rouse pp. 291–306 and Goodman pp. 304–322.
n.­15
See Mahāvyutpatti no. 1375, in section 65, saddharmanāmāni; it lists 105 items, mostly names of sūtras but also some vinaya texts, as well as category terms.
n.­16
See, for example, the fifteenth chapter of Longchen Rabjampa’s yid bzhin rin po che’i mdzod, which first enumerates these three, four, and six kinds of faith, and then explains the six using quotations from 2.­37 onward (the same passage that Śāntideva cites, see n.­104). The six kinds of faith are: (1) yearning faith (’dod pa’i dad pa), (2) inspired faith (mos pa’i dad pa), (3) respectful faith (gus pa’i dad pa), (4) clear faith (dang ba’i dad pa), (5) confident faith (yid ches pa’i dad pa), and (6) faith from conviction in the profound teachings (chos zab mo nges par sems pa’i dad pa).
n.­17
Titles used include the canonical dkon mchog ta la la’i gzungs, dkon mchog ta la la’i mdo, erroneous renderings such as dkon mchog ta la, and a range of secondary variants using the dkon mchog sgron ma form.
n.­18
The word is found neither in Goldstein or Inagaki. Negi says it is a synonym of dbus, and also notes the similar (rare) verb dbung ba (=khro ba).
n.­19
Also found in Negi as an old spelling.

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.­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.­17

Announcing Merits

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

Located in 1 passage in the translation:

  • 1.­3
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.­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.­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.­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.­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.­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.­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.­91

Durabhi­sambhava

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

Located in 1 passage in the translation:

  • 1.­3
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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­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.­266

Seeing All Purposes

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

Located in 1 passage in the translation:

  • 1.­3
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.­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.­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.­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.­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.­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.­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.­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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    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-introduction.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-introduction.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-introduction.Copy

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