While the Buddha is dwelling in the Vaijayanta Palace, in the abode of the sun and the moon, with a retinue numbering in the quintillions, he directs the bodhisattva Victorious Heap to travel to a distant world system to venerate a buddha called Elevated by Dharma. When the buddha Elevated by Dharma asks Victorious Heap where he has come from, the bodhisattva makes no reply, shocking the assembly in this distant world system. The buddha Elevated by Dharma smiles, producing a great miraculous display of light, and then goes on to explain that the bodhisattva Victorious Heap remained silent because he understood that phenomena are inexpressible—thus in his silence he taught without teaching. Elevated by Dharma further states that since phenomena cannot be expressed, the empty sounds that beings express actually represent the nature of phenomena, and he instructs the bodhisattvas to search for meaning within their own mind and awakening within their own five aggregates. After covering the entire trichiliocosm with his tongue, Elevated by Dharma then “speaks with the lion’s roar,” proclaiming himself to be one and the same as the Buddha Śākyamuni, who teaches simultaneously in the Sahā world.
Translated, introduced, and annotated by Laura Goetz, in consultation with a draft translation by Khenpo Kalsang Gyaltsen and Chodrungma Kunga Chodron of the Sakya Pandita Translation Group.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Dawn Collins copyedited the text. Martina Cotter was in charge of the digital publication process.
Proclaiming the Lion’s Roar opens with the Buddha Śākyamuni dwelling in Vaijayanta Palace, in the abode of the sun and the moon, with a retinue numbering in the quintillions. The Buddha directs the bodhisattva Victorious Heap to travel to a distant world system in order to venerate and make offerings to a buddha called Elevated by Dharma. When the buddha Elevated by Dharma asks Victorious Heap where he has come from, the bodhisattva remains silent, shocking all those assembled there. Elevated by Dharma then smiles, producing a great miraculous display of light. When the bodhisattva Garland of Light asks about the meaning of his smile, Elevated by Dharma explains that the bodhisattva Victorious Heap remained silent because he understood that all phenomena, or the truth of all phenomena, are inexpressible—thus his response was appropriate, and through it he taught without teaching.
The buddha Elevated by Dharma, in conversation with the bodhisattvas, then proceeds to explain that since words and language are incapable of truly describing phenomena, in fact the true nature of phenomena is being expressed by all beings through the empty sounds that they speak. Just as a blind person forms a conception of the sun based on the explanations of others, so, too, can one form a conception of the nature of phenomena based on their arising from causes and conditions, even though phenomena are empty and ultimately inexpressible. Likewise, any utterance or even the slightest movement from the natural state, whatever it may be, being encompassed by reality, is a Dharma teaching. Thus, the buddha Elevated by Dharma instructs that “those who wish to search for meaning must search within their own mind” and within their own five aggregates.
Elevated by Dharma then produces another miraculous display, covering the entire trichiliocosm with his tongue and illuminating all worlds contained there from their hells to their heavens. At the request of the assembly, he then “speaks with the lion’s roar,” proclaiming that he is one and the same as the Buddha Śākyamuni, who teaches simultaneously in the Sahā world. There follows a short teaching on the benefits that come to those who praise this discourse and propagate it.
We know little about the early history of this sūtra, as it does not survive in any Indic sources. It was translated into Chinese twice, first by Buddhaśānta (佛陀扇多) in 525
The Tibetan translation was made by the Indian paṇḍita Vidyākarasiṃha and the Tibetan lotsāwa Bajé Yeshé Nyingpo. Vidyākarasiṃha is known to have been in Tibet during the late eighth or early ninth centuries and is credited with translating several texts found in the Kangyur. It is unclear whether the Tibetan translator Bajé Yeshé Nyingpo4 is the same Yeshé Nyingpo (Jñānagarbha) who is credited with a number of translations during this period. If so, this was his only known collaboration with Vidyākarasiṃha. The sūtra is included in both the Denkarma (ldan/lhan dkar ma) and Phangthangma (’phang thang ma) imperial catalogs dated to roughly the same period. Herrmann-Pfandt notes in her catalog of the Denkarma that the length of the sūtra given therein (one bampo or three hundred ślokas) does not match the length of the text found in the Kangyur. Therefore, she speculates that it might have been part of a longer work.5
The translation presented below is based primarily on the Tibetan version found in the Degé Kangyur, in consultation with the Pedurma (dpe bsdur ma) Comparative Edition and the Stok Palace (stog pho brang) Kangyur. We did not find there to be major variations between these witnesses, though a couple of notable differences are mentioned in the notes. As far as we know this is the first translation of this sūtra into English, excepting a brief passage translated by Peter Skilling in his article on the Buddha’s tongue as it relates to a buddha’s authority.6
Thus did I hear at one time. The Blessed One was dwelling in Vaijayanta Palace in the abode of the sun and the moon,7 together with a great saṅgha of monks and ninety-nine quintillion arhats.
At that that time, the Blessed One said to the bodhisattva Victorious Heap, “Victorious Heap, to the north of this buddha field, beyond buddha fields as numerous as the atoms found in as many buddha fields as there are grains of sand in sixty Ganges Rivers, there is the world system known as Delight. There the thus-gone, worthy, perfectly awakened one known as Elevated by Dharma lives and remains, teaching the Dharma. Go there, so that you may look upon that thus-gone one and pay homage, venerate, and make offerings to him.”
So the bodhisattva Victorious Heap went to that world system. There he bowed to the feet of the blessed one Elevated by Dharma, circumambulated him seven times, and sat down to one side. When the bodhisattva Victorious Heap was seated to one side, the blessed thus-gone Elevated by Dharma asked the bodhisattva, “Son of noble family, from whence have you arrived here?”
The bodhisattva Victorious Heap remained silent, saying nothing in response to the blessed one’s question. The gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans who had gathered there at that time thought, “Why is this bodhisattva Victorious Heap sitting silently, not responding to the question of the guru of the three worlds?”[F.112.b]
The blessed one, adopting the pose of a lion, looked in the ten directions, and knowing that the entire retinue was perplexed, he smiled. With the luminosity of that smile, the blessed thus-gone Elevated by Dharma illuminated the ten directions with many hundreds of thousands of light rays the color of gold, and at that very moment the great earth quaked.
Witnessing that great miraculous display of the blessed one, bodhisattvas from the ten directions bearing many forms, colors, and modes of conduct assembled in that world system. They bowed their heads to the feet of the blessed one and paid homage to him, and they took their seats according to their individual accomplishments of virtue. Placing their right knees on the ground, they bowed in the direction of the blessed one with their hands folded in reverence. Smiling in wonder and amazement, they spoke to the blessed one: “Blessed One, we have witnessed many miraculous displays of light, but, Blessed One, we have never before seen the appearance of lights such as these. Blessed One, the significance of this must be excellent indeed! Please, consider us with compassion and reveal the reason the Blessed One has given a smile such as this.”
Then the bodhisattva Garland of Light supplicated the blessed one with the following verse:
Then the bodhisattva Garland of Light said to the blessed thus-gone Elevated by Dharma, who was shining like gold from the Jambu River and releasing many quintillions of light rays, his form and color blazing with brilliance, “Blessed One, I have witnessed many a miraculous display,[F.113.a] but I have never before seen the appearance of light such as this.”
The thus-gone one replied, “Garland of Light, over here, the appearance of light rays such as these from a thus-gone one is a minor thing. The appearance of these signs is not without a cause, not without an enabling cause. So, Garland of Light, listen closely and keep this in mind. I will explain it to you. When you hear the reason for my smile, son of noble family, do not be afraid. Do not be alarmed, and do not panic. Do not doubt, and do not be uncertain. Why? Because the scope of the blessed buddhas is inconceivable. Their aspirations are inconceivable. Their magical transformations are inconceivable. When those reasons are correctly seen, do not doubt!
“Garland of Light,” he asked, “have you seen the bodhisattva Victorious Heap, who was sent into my presence by the thus-gone Śākyamuni?”
“Yes, Blessed One, I have seen him. Well-Gone One, I have seen him.”
“Son of noble family, when I asked this bodhisattva Victorious Heap, ‘From whence have you come?’ he sat there silently, saying nothing in response. Son of noble family, seeing this matter, it was then that I smiled. but the entire retinue was perplexed, wondering why he did not reply to the Thus-Gone One’s question.
“Son of noble family, why did this exalted being not reply to my question? Regarding phenomena, which are without coming and going, he thought, ‘The Blessed One has asked me about coming, saying, “From whence have you come?” ’ He also understood that all phenomena are inexpressible, so he thought, ‘When the Blessed One asked, “From whence have you come?” it is not right to elaborate with a response.’ In short, son of noble family, this son of noble family has taught the nature of all phenomena. He is a teacher of the true Dharma.8
“Son of noble family,[F.113.b] the bodhisattva Victorious Heap understood that the Dharma is without syllables, without words, inexpressible, free from syllables, without marks, free from marks, without taking up, free from taking up, without coming, imperceptible, nonabiding, free from mind, intellect, and consciousness, free from causes and conditions, without words, without ideation, without views, without enduring presence, inexpressible in words, and without signs. If it is expressed, even in a single syllable, it would be incorrect. It abides without accumulation. It is without syllables. Hence, he thought, ‘Who could possibly teach this to those who are undisciplined?’ Son of noble family, this is how he taught this nonteaching.”
Then, by the power of the blessed one, the bodhisattva Luminous Body asked the blessed one, “Blessed One, if phenomena are not a subject that can be taught, then all phenomena could be taught by a mute person.”
The blessed one replied, “Son of noble family, it is just as you have said. Not only someone who is mute, but all beings teach phenomena without knowing it.”
“Blessed One,” he requested, “please explain how it is that beings teach phenomena without knowing it. Well-Gone One, please explain it.”
The blessed one said to bodhisattva Luminous Body, “Son of noble family, it is like this. To give an analogy, for example, even when the sun shines, a blind person does not see any forms and does not know what the sun’s light is like. Yet when others describe it to them, saying, ‘The characteristics of the sun are like this,’ they form a conception of the sun through the sounds expressed by others.
“Likewise, son of noble family, all phenomena are gathered and contained within space; yet space is without essence, and without syllables. It is devoid of syllables. Still, although all phenomena[F.114.a] are inexpressible, sounds arise due to conditions. Son of noble family, it is like this. To give an analogy, the sound of an echo arises in dependence on both a mountain rock face and a sound, yet, son of noble family, the sound coming off the mountain rock face is empty. In the same way, son of noble family, the sound of letters arises in dependence on conditions, yet the sound of letters is empty.
“Son of noble family, all the utterances of sentient beings should be seen as contained within the correct discriminations. Any verbal statement should be seen as the correct discrimination of phenomena. Any verbal statement should be seen as the correct discrimination of the meaning. Therefore, son of noble family, you should view even the slightest movement of beings as contained within the four summaries of the Dharma. Yet, due to not knowing, living beings do not move from their way of abiding. Then, just as that blind person forms his understanding, they likewise cling to the true nature of phenomena. Son of noble family, those who wish to search for the meaning should search within their own mind. Son of noble family, those who wish to search for awakening should search for it within their own five appropriating aggregates.”
Once the meaning of this Dharma discourse had been explained in this way, the entire trichiliocosm shook in six ways, and a great light pervaded the world. The blessed thus-gone Elevated by Dharma extended his tongue and completely covered the entire trichiliocosm with his tongue. From his tongue emerged many quintillions of light rays, and by that light all the world systems were illuminated, from the realms of beings in the great hells and so forth right up to the summits of existence. The blessed one then withdrew his tongue and addressed the entire assembly, “Friends, one who has a tongue like this does not speak falsehoods. Friends, these few remarks should be examined just as I have explained them.[F.114.b] Have faith in them and trust them.”9
Then, those who dwelt on the ten bhūmis, along with the gods and the nāgas, the yakṣas, asuras, garuḍas, kinnaras, mahoragas, and so forth, and the humans and nonhumans—the entire retinue—rose from their seats, folded their hands, and requested in a single voice, “Blessed One, please explain the true meaning. Well-Gone One, please explain it. By the power of the Buddha, we will not doubt, and we will not be uncertain.”
Then the blessed one looked over the entire retinue a second and third time and said, “Sons of noble family, for the sake of benefiting many beings, for the happiness of many beings, I will speak with the lion’s roar. Sons of noble family, in the world system known as Sahā, the thus-gone, worthy, perfectly awakened one known as Śākyamuni presently dwells; there he lives and remains, teaching the Dharma. Sons of noble family, that buddha is I, the thus-gone Elevated by Dharma. In that Sahā world system I teach the Dharma to beings using a variety of methods.”
Everyone in the retinue was astounded and amazed, and they said to the Blessed One, “Excellent! Blessed One, it is excellent that you have proclaimed this lion’s roar for all beings in this way. It is excellent! Blessed One, this lion’s roar of the Blessed One who proclaimed the lion’s roar in this assembly was heard, and there were beings who, on hearing it, became faithful. If even those ones, Blessed One, are endowed with no trifling roots of virtue, why speak of those who retain, uphold, recite, and teach it widely to others—those who honor this discourse with flowers, incense, garlands, ointments, powders, clothing, parasols,[F.115.a] banners, and pennants? Those beings whose ears are touched by this discourse on proclaiming the lion’s roar are blessed by all the blessed buddhas.”
Then the Blessed One showed his approval to those bodhisattvas, saying, “Excellent! Sons of noble family, it is just as you have said. Excellent! Excellent! Any son or daughter of noble family who hears this authentic lion’s roar of the Thus-Gone One and with a clear mind subsequently offers a few praises of ‘Excellent!’ are endowed with no trifling roots of virtue. They are fully embraced by me, and the bodhisattva mahāsattva Maitreya provides for them as his guests. They carry my awakening on their shoulders. When the time of the five degenerations has arrived, beings who are devoted to this discourse will have been ripened by me. In another life, they will be embraced by Ajita. For them, the ocean of rebirth has dried up. Māra has been defeated. The afflictions have been cleared. The Dharma drum has been struck. The three existences have been averted. Opponents have been vanquished. The mass of afflictions has been destroyed.
“Even if some son or daughter of noble family has venerated all the thus-gone ones with every sort of pleasing thing for as many eons as there are indivisible atomic particles in ten times countless numbers of trichiliocosms, if they do not have faith when they hear of this previous magical transformation of the Thus-Gone One, that would be a great fault. The son of noble family who, according to the words of the Thus-Gone One, honors the thus-gone ones by serving them, and any other son or daughter of noble family who, on hearing this authentic teaching of the Thus-Gone One,[F.115.b] offers praises of ‘Excellent!’ with a pure and faithful mind, will gather a hundred thousand times more merit than those who have merely venerated and made offerings to the thus-gone ones. Therefore, children of noble family, those who have gone for refuge in me should write down this discourse and keep it with them.”
Then eighty-four quintillion bodhisattvas—the bodhisattvas Victorious Heap, Garland of Light, Lightning Flash, Pure Eyes, Maitreya, Bestowing Fearlessness, Avalokiteśvara, Mahāsthāmaprāpta, Mañjuśrī, Courageous Hero, Sarvanīvaraṇaviṣkambhin, Avalokita, Samantabhadra, and others—said to the Blessed One, “Blessed One, in the future, when the time of five degenerations has arrived, we will make this discourse flourish. Blessed One, beings who are devoted to this discourse will be known as those who have completely transcended suffering. Blessed One, this discourse will not reach the ears of beings who have not generated roots of virtue. The extent of the qualities of those who apply it extensively would be difficult to fathom even after a quintillion eons.”
Then the Blessed One said to those bodhisattvas, “Excellent! Sons of noble family, excellent! Excellent! In that way, you must be like pilots of the teaching of the thus-gone ones.”
The Blessed One having spoken thus, the bodhisattva Victorious Heap, the entire retinue, and10 the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.
This completes the noble Mahāyāna sūtra “Proclaiming the Lion’s Roar.”
Translated and finalized by the Indian paṇḍita Vidyākarasiṃha and the Tibetan translator Bandé Bajé Yeshé Nyingpo.
While the Buddha is dwelling in the Vaijayanta Palace, in the abode of the sun and the moon, with a retinue numbering in the quintillions, he directs the bodhisattva Victorious Heap to travel to a distant world system to venerate a buddha called Elevated by Dharma. When the buddha Elevated by Dharma asks Victorious Heap where he has come from, the bodhisattva makes no reply, shocking the assembly in this distant world system. The buddha Elevated by Dharma smiles, producing a great miraculous display of light, and then goes on to explain that the bodhisattva Victorious Heap remained silent because he understood that phenomena are inexpressible—thus in his silence he taught without teaching. Elevated by Dharma further states that since phenomena cannot be expressed, the empty sounds that beings express actually represent the nature of phenomena, and he instructs the bodhisattvas to search for meaning within their own mind and awakening within their own five aggregates. After covering the entire trichiliocosm with his tongue, Elevated by Dharma then “speaks with the lion’s roar,” proclaiming himself to be one and the same as the Buddha Śākyamuni, who teaches simultaneously in the Sahā world.
Translated, introduced, and annotated by Laura Goetz, in consultation with a draft translation by Khenpo Kalsang Gyaltsen and Chodrungma Kunga Chodron of the Sakya Pandita Translation Group.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Dawn Collins copyedited the text. Martina Cotter was in charge of the digital publication process.
Proclaiming the Lion’s Roar opens with the Buddha Śākyamuni dwelling in Vaijayanta Palace, in the abode of the sun and the moon, with a retinue numbering in the quintillions. The Buddha directs the bodhisattva Victorious Heap to travel to a distant world system in order to venerate and make offerings to a buddha called Elevated by Dharma. When the buddha Elevated by Dharma asks Victorious Heap where he has come from, the bodhisattva remains silent, shocking all those assembled there. Elevated by Dharma then smiles, producing a great miraculous display of light. When the bodhisattva Garland of Light asks about the meaning of his smile, Elevated by Dharma explains that the bodhisattva Victorious Heap remained silent because he understood that all phenomena, or the truth of all phenomena, are inexpressible—thus his response was appropriate, and through it he taught without teaching.
The buddha Elevated by Dharma, in conversation with the bodhisattvas, then proceeds to explain that since words and language are incapable of truly describing phenomena, in fact the true nature of phenomena is being expressed by all beings through the empty sounds that they speak. Just as a blind person forms a conception of the sun based on the explanations of others, so, too, can one form a conception of the nature of phenomena based on their arising from causes and conditions, even though phenomena are empty and ultimately inexpressible. Likewise, any utterance or even the slightest movement from the natural state, whatever it may be, being encompassed by reality, is a Dharma teaching. Thus, the buddha Elevated by Dharma instructs that “those who wish to search for meaning must search within their own mind” and within their own five aggregates.
Elevated by Dharma then produces another miraculous display, covering the entire trichiliocosm with his tongue and illuminating all worlds contained there from their hells to their heavens. At the request of the assembly, he then “speaks with the lion’s roar,” proclaiming that he is one and the same as the Buddha Śākyamuni, who teaches simultaneously in the Sahā world. There follows a short teaching on the benefits that come to those who praise this discourse and propagate it.
We know little about the early history of this sūtra, as it does not survive in any Indic sources. It was translated into Chinese twice, first by Buddhaśānta (佛陀扇多) in 525
The Tibetan translation was made by the Indian paṇḍita Vidyākarasiṃha and the Tibetan lotsāwa Bajé Yeshé Nyingpo. Vidyākarasiṃha is known to have been in Tibet during the late eighth or early ninth centuries and is credited with translating several texts found in the Kangyur. It is unclear whether the Tibetan translator Bajé Yeshé Nyingpo4 is the same Yeshé Nyingpo (Jñānagarbha) who is credited with a number of translations during this period. If so, this was his only known collaboration with Vidyākarasiṃha. The sūtra is included in both the Denkarma (ldan/lhan dkar ma) and Phangthangma (’phang thang ma) imperial catalogs dated to roughly the same period. Herrmann-Pfandt notes in her catalog of the Denkarma that the length of the sūtra given therein (one bampo or three hundred ślokas) does not match the length of the text found in the Kangyur. Therefore, she speculates that it might have been part of a longer work.5
The translation presented below is based primarily on the Tibetan version found in the Degé Kangyur, in consultation with the Pedurma (dpe bsdur ma) Comparative Edition and the Stok Palace (stog pho brang) Kangyur. We did not find there to be major variations between these witnesses, though a couple of notable differences are mentioned in the notes. As far as we know this is the first translation of this sūtra into English, excepting a brief passage translated by Peter Skilling in his article on the Buddha’s tongue as it relates to a buddha’s authority.6
Thus did I hear at one time. The Blessed One was dwelling in Vaijayanta Palace in the abode of the sun and the moon,7 together with a great saṅgha of monks and ninety-nine quintillion arhats.
At that that time, the Blessed One said to the bodhisattva Victorious Heap, “Victorious Heap, to the north of this buddha field, beyond buddha fields as numerous as the atoms found in as many buddha fields as there are grains of sand in sixty Ganges Rivers, there is the world system known as Delight. There the thus-gone, worthy, perfectly awakened one known as Elevated by Dharma lives and remains, teaching the Dharma. Go there, so that you may look upon that thus-gone one and pay homage, venerate, and make offerings to him.”
So the bodhisattva Victorious Heap went to that world system. There he bowed to the feet of the blessed one Elevated by Dharma, circumambulated him seven times, and sat down to one side. When the bodhisattva Victorious Heap was seated to one side, the blessed thus-gone Elevated by Dharma asked the bodhisattva, “Son of noble family, from whence have you arrived here?”
The bodhisattva Victorious Heap remained silent, saying nothing in response to the blessed one’s question. The gods, nāgas, yakṣas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans who had gathered there at that time thought, “Why is this bodhisattva Victorious Heap sitting silently, not responding to the question of the guru of the three worlds?”[F.112.b]
The blessed one, adopting the pose of a lion, looked in the ten directions, and knowing that the entire retinue was perplexed, he smiled. With the luminosity of that smile, the blessed thus-gone Elevated by Dharma illuminated the ten directions with many hundreds of thousands of light rays the color of gold, and at that very moment the great earth quaked.
Witnessing that great miraculous display of the blessed one, bodhisattvas from the ten directions bearing many forms, colors, and modes of conduct assembled in that world system. They bowed their heads to the feet of the blessed one and paid homage to him, and they took their seats according to their individual accomplishments of virtue. Placing their right knees on the ground, they bowed in the direction of the blessed one with their hands folded in reverence. Smiling in wonder and amazement, they spoke to the blessed one: “Blessed One, we have witnessed many miraculous displays of light, but, Blessed One, we have never before seen the appearance of lights such as these. Blessed One, the significance of this must be excellent indeed! Please, consider us with compassion and reveal the reason the Blessed One has given a smile such as this.”
Then the bodhisattva Garland of Light supplicated the blessed one with the following verse:
Then the bodhisattva Garland of Light said to the blessed thus-gone Elevated by Dharma, who was shining like gold from the Jambu River and releasing many quintillions of light rays, his form and color blazing with brilliance, “Blessed One, I have witnessed many a miraculous display,[F.113.a] but I have never before seen the appearance of light such as this.”
The thus-gone one replied, “Garland of Light, over here, the appearance of light rays such as these from a thus-gone one is a minor thing. The appearance of these signs is not without a cause, not without an enabling cause. So, Garland of Light, listen closely and keep this in mind. I will explain it to you. When you hear the reason for my smile, son of noble family, do not be afraid. Do not be alarmed, and do not panic. Do not doubt, and do not be uncertain. Why? Because the scope of the blessed buddhas is inconceivable. Their aspirations are inconceivable. Their magical transformations are inconceivable. When those reasons are correctly seen, do not doubt!
“Garland of Light,” he asked, “have you seen the bodhisattva Victorious Heap, who was sent into my presence by the thus-gone Śākyamuni?”
“Yes, Blessed One, I have seen him. Well-Gone One, I have seen him.”
“Son of noble family, when I asked this bodhisattva Victorious Heap, ‘From whence have you come?’ he sat there silently, saying nothing in response. Son of noble family, seeing this matter, it was then that I smiled. but the entire retinue was perplexed, wondering why he did not reply to the Thus-Gone One’s question.
“Son of noble family, why did this exalted being not reply to my question? Regarding phenomena, which are without coming and going, he thought, ‘The Blessed One has asked me about coming, saying, “From whence have you come?” ’ He also understood that all phenomena are inexpressible, so he thought, ‘When the Blessed One asked, “From whence have you come?” it is not right to elaborate with a response.’ In short, son of noble family, this son of noble family has taught the nature of all phenomena. He is a teacher of the true Dharma.8
“Son of noble family,[F.113.b] the bodhisattva Victorious Heap understood that the Dharma is without syllables, without words, inexpressible, free from syllables, without marks, free from marks, without taking up, free from taking up, without coming, imperceptible, nonabiding, free from mind, intellect, and consciousness, free from causes and conditions, without words, without ideation, without views, without enduring presence, inexpressible in words, and without signs. If it is expressed, even in a single syllable, it would be incorrect. It abides without accumulation. It is without syllables. Hence, he thought, ‘Who could possibly teach this to those who are undisciplined?’ Son of noble family, this is how he taught this nonteaching.”
Then, by the power of the blessed one, the bodhisattva Luminous Body asked the blessed one, “Blessed One, if phenomena are not a subject that can be taught, then all phenomena could be taught by a mute person.”
The blessed one replied, “Son of noble family, it is just as you have said. Not only someone who is mute, but all beings teach phenomena without knowing it.”
“Blessed One,” he requested, “please explain how it is that beings teach phenomena without knowing it. Well-Gone One, please explain it.”
The blessed one said to bodhisattva Luminous Body, “Son of noble family, it is like this. To give an analogy, for example, even when the sun shines, a blind person does not see any forms and does not know what the sun’s light is like. Yet when others describe it to them, saying, ‘The characteristics of the sun are like this,’ they form a conception of the sun through the sounds expressed by others.
“Likewise, son of noble family, all phenomena are gathered and contained within space; yet space is without essence, and without syllables. It is devoid of syllables. Still, although all phenomena[F.114.a] are inexpressible, sounds arise due to conditions. Son of noble family, it is like this. To give an analogy, the sound of an echo arises in dependence on both a mountain rock face and a sound, yet, son of noble family, the sound coming off the mountain rock face is empty. In the same way, son of noble family, the sound of letters arises in dependence on conditions, yet the sound of letters is empty.
“Son of noble family, all the utterances of sentient beings should be seen as contained within the correct discriminations. Any verbal statement should be seen as the correct discrimination of phenomena. Any verbal statement should be seen as the correct discrimination of the meaning. Therefore, son of noble family, you should view even the slightest movement of beings as contained within the four summaries of the Dharma. Yet, due to not knowing, living beings do not move from their way of abiding. Then, just as that blind person forms his understanding, they likewise cling to the true nature of phenomena. Son of noble family, those who wish to search for the meaning should search within their own mind. Son of noble family, those who wish to search for awakening should search for it within their own five appropriating aggregates.”
Once the meaning of this Dharma discourse had been explained in this way, the entire trichiliocosm shook in six ways, and a great light pervaded the world. The blessed thus-gone Elevated by Dharma extended his tongue and completely covered the entire trichiliocosm with his tongue. From his tongue emerged many quintillions of light rays, and by that light all the world systems were illuminated, from the realms of beings in the great hells and so forth right up to the summits of existence. The blessed one then withdrew his tongue and addressed the entire assembly, “Friends, one who has a tongue like this does not speak falsehoods. Friends, these few remarks should be examined just as I have explained them.[F.114.b] Have faith in them and trust them.”9
Then, those who dwelt on the ten bhūmis, along with the gods and the nāgas, the yakṣas, asuras, garuḍas, kinnaras, mahoragas, and so forth, and the humans and nonhumans—the entire retinue—rose from their seats, folded their hands, and requested in a single voice, “Blessed One, please explain the true meaning. Well-Gone One, please explain it. By the power of the Buddha, we will not doubt, and we will not be uncertain.”
Then the blessed one looked over the entire retinue a second and third time and said, “Sons of noble family, for the sake of benefiting many beings, for the happiness of many beings, I will speak with the lion’s roar. Sons of noble family, in the world system known as Sahā, the thus-gone, worthy, perfectly awakened one known as Śākyamuni presently dwells; there he lives and remains, teaching the Dharma. Sons of noble family, that buddha is I, the thus-gone Elevated by Dharma. In that Sahā world system I teach the Dharma to beings using a variety of methods.”
Everyone in the retinue was astounded and amazed, and they said to the Blessed One, “Excellent! Blessed One, it is excellent that you have proclaimed this lion’s roar for all beings in this way. It is excellent! Blessed One, this lion’s roar of the Blessed One who proclaimed the lion’s roar in this assembly was heard, and there were beings who, on hearing it, became faithful. If even those ones, Blessed One, are endowed with no trifling roots of virtue, why speak of those who retain, uphold, recite, and teach it widely to others—those who honor this discourse with flowers, incense, garlands, ointments, powders, clothing, parasols,[F.115.a] banners, and pennants? Those beings whose ears are touched by this discourse on proclaiming the lion’s roar are blessed by all the blessed buddhas.”
Then the Blessed One showed his approval to those bodhisattvas, saying, “Excellent! Sons of noble family, it is just as you have said. Excellent! Excellent! Any son or daughter of noble family who hears this authentic lion’s roar of the Thus-Gone One and with a clear mind subsequently offers a few praises of ‘Excellent!’ are endowed with no trifling roots of virtue. They are fully embraced by me, and the bodhisattva mahāsattva Maitreya provides for them as his guests. They carry my awakening on their shoulders. When the time of the five degenerations has arrived, beings who are devoted to this discourse will have been ripened by me. In another life, they will be embraced by Ajita. For them, the ocean of rebirth has dried up. Māra has been defeated. The afflictions have been cleared. The Dharma drum has been struck. The three existences have been averted. Opponents have been vanquished. The mass of afflictions has been destroyed.
“Even if some son or daughter of noble family has venerated all the thus-gone ones with every sort of pleasing thing for as many eons as there are indivisible atomic particles in ten times countless numbers of trichiliocosms, if they do not have faith when they hear of this previous magical transformation of the Thus-Gone One, that would be a great fault. The son of noble family who, according to the words of the Thus-Gone One, honors the thus-gone ones by serving them, and any other son or daughter of noble family who, on hearing this authentic teaching of the Thus-Gone One,[F.115.b] offers praises of ‘Excellent!’ with a pure and faithful mind, will gather a hundred thousand times more merit than those who have merely venerated and made offerings to the thus-gone ones. Therefore, children of noble family, those who have gone for refuge in me should write down this discourse and keep it with them.”
Then eighty-four quintillion bodhisattvas—the bodhisattvas Victorious Heap, Garland of Light, Lightning Flash, Pure Eyes, Maitreya, Bestowing Fearlessness, Avalokiteśvara, Mahāsthāmaprāpta, Mañjuśrī, Courageous Hero, Sarvanīvaraṇaviṣkambhin, Avalokita, Samantabhadra, and others—said to the Blessed One, “Blessed One, in the future, when the time of five degenerations has arrived, we will make this discourse flourish. Blessed One, beings who are devoted to this discourse will be known as those who have completely transcended suffering. Blessed One, this discourse will not reach the ears of beings who have not generated roots of virtue. The extent of the qualities of those who apply it extensively would be difficult to fathom even after a quintillion eons.”
Then the Blessed One said to those bodhisattvas, “Excellent! Sons of noble family, excellent! Excellent! In that way, you must be like pilots of the teaching of the thus-gone ones.”
The Blessed One having spoken thus, the bodhisattva Victorious Heap, the entire retinue, and10 the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.
This completes the noble Mahāyāna sūtra “Proclaiming the Lion’s Roar.”
Translated and finalized by the Indian paṇḍita Vidyākarasiṃha and the Tibetan translator Bandé Bajé Yeshé Nyingpo.
The Degé and other Kangyurs read Siṃhanādikana. Siṃhanādika is given in Yongle, Lithang, Kangxi, Narthang, and Choné. The Stok Palace and other Kangyurs read -nādikan. Edgerton (s.v.) gives siṃhanādin as a substantive adjective meaning “possessing or manifesting the ‘lion’s roar.’ ” We read -nādika in the same sense here.
The epithet Bajé (sba rje [or rba rje in the Kangxi Kangyur], literally “lord of Ba,” is only attested with regard to Yeshé Nyingpo in the colophon of this text. The implication of this epithet is that this translator was associated with the Ba (sba or dba’) clan, who were a powerful ministerial family during the Tibetan imperial period. Ministers from the Ba clan included Ba Selnang (sba gsal snang), the minister of Trisong Detsen (khri srong lde btsan). In the late eighth century he was credited with authorship of the Testament of Ba (sba bzhed or dba’ bzhed), considered the earliest Tibetan historiographic source describing the foundation of Tibet’s first Buddhist monastery at Samyé.
“Die Länge des Kg-Textes wieder einmal nicht mit der von lHan überein. Ist der Kg-Text nur ein Teil des ursprünglich übersetzten Werkes?” (Herrmann-Pfandt 2008, p. 92).
Tib. nyi zla’i gnas. Vaijayanta Palace (rnam par rgyal byed kyi khang bzang) refers to Śakra’s palace in the Heaven of the Thirty-Three (Trayastriṃśa) at the top of Mount Meru, so the “abode of the sun and moon” is likely a reference to the peak of Mount Meru, around which the sun and moon revolve.
The term chos (Skt. dharma) has been rendered variously in this discourse as “phenomena” and “dharma.” See the glossary entry for “dharma”: in this translation we capitalize Dharma when it refers to the first two primary meanings, (1) the doctrine taught by the Buddha and (2) the ultimate reality underlying and expressed through the Buddha’s teaching. The second is also expressed in the translation “the nature of phenomena.”
On this passage in which the buddha Elevated by Dharma covers the world with his tongue, see Skilling 2009, in particular pp. 33–34. Skilling relates this account to other tongue-based miracles in Buddhist literature and discusses its function in depicting the Buddha’s authority.
The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (moha). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.
Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,” “to afflict”). Both meanings are noted by Buddhist commentators.
“Invincible.” Another name of Maitreya, the future buddha.
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.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
The smallest, indivisible particle.
The name of a bodhisattva.
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.
Tibetan translator active in the ninth century, also known by the Sanskrit name Jñānagarbha.
The name of a bodhisattva.
Literally the “grounds” in which qualities grow, and also meaning “levels.” Here it refers specifically to levels of enlightenment, especially the ten levels of the bodhisattvas.
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”).
The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- is closer in its connotations to the mahā- in “Mahāyāna” than to the mahā- in “mahāsiddha.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.
Later commentarial writings do nevertheless define the term—variably—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.
The particular world system over which a specific buddha presides. There are innumerable such fields in Mahāyāna Buddhist cosmology.
Correct and unhindered discernment. When enumerated, these are listed as four: the correct discrimination of phenomena, meaning, definitions, and eloquence.
The name of a bodhisattva.
A world system in the northern direction during the time of the Buddha Śākyamuni, the buddha field of the Buddha Exalted by Dharma.
According to Vasubandhu’s
A buddha in the world system to the north called Delight.
Something that does not block but contributes to a result, it is the principal cause. One of six types of causes (Skt.
A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.
The five aggregates (
Five particular aspects that indicate the degenerate nature of a given age. They are the degenerations of views (
Also known as the four “seals” (Skt.
The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands—noticeable still today on its many sandy banks and at its delta—which serve as a common metaphor for infinitely large numbers.
According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa—the known human world or more specifically the Indian subcontinent.
The name of a bodhisattva during the time of the Buddha Śākyamuni, in a world system to the north called Delight.
In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.
In the most general sense the devas—the term is cognate with the English divine—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.
A spiritual teacher, in particular one with whom one has a personal teacher–student relationship.
This refers to what occurs at the end of an arhat’s or a buddha’s life. When nirvāṇa is attained at awakening, whether as an arhat or buddha, all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence have ceased, but due to previously accumulated karma, the aggregates of that life remain and must still exhaust themselves. It is only at the end of life that these cease, and since no new aggregates arise, the arhat or buddha is said to attain parinirvāṇa, meaning “complete” or “final” nirvāṇa. This is synonymous with the attainment of nirvāṇa without remainder (anupadhiśeṣanirvāṇa).
According to the Mahāyāna view of a single vehicle (ekayāna), the arhat’s parinirvāṇa at death, despite being so called, is not final. The arhat must still enter the bodhisattva path and reach buddhahood (see Unraveling the Intent, Toh 106, 7.14.) On the other hand, the parinirvāṇa of a buddha, ultimately speaking, should be understood as a display manifested for the benefit of beings; see The Teaching on the Extraordinary Transformation That Is the Miracle of Attaining the Buddha’s Powers (Toh 186), 1.32.
The term parinirvāṇa is also associated specifically with the passing away of the Buddha Śākyamuni, in Kuśinagara, in northern India.
A class of nonhuman beings that resemble humans to the degree that their very name—which means “is that human?”—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.
The name of a bodhisattva.
The name of a bodhisattva during the time of the Buddha Śākyamuni, in a world system to the north called Delight.
One of the two principal bodhisattvas in Sukhāvatī and prominent in Chinese Buddhism. In Tibetan Buddhism, he is identified with Vajrapāṇi, though they are separate bodhisattvas in the sūtras.
Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.
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).
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.
A miraculous or wondrous power attributed to buddhas or other spiritually advanced beings. Generally these are miraculous displays for the purpose of benefiting beings or impressing them in such a way as to inspire faith and devotion.
The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns—like other ascetics of the time—subsisted on alms (bhikṣā) begged from the laity.
In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).
A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.
One of the standard epithets of the buddhas.
Literally the one who holds the helm or rudder of a boat.
The name of a bodhisattva.
The name for our world system, the universe of a thousand million worlds, or trichiliocosm, in which the four-continent world is located. Each trichiliocosm is ruled by a god Brahmā; thus, in this context, he bears the title of Sahāṃpati, Lord of Sahā. The world system of Sahā, or Sahālokadhātu, is also described as the buddhafield of the Buddha Śākyamuni where he teaches the Dharma to beings.
The name Sahā possibly derives from the Sanskrit √sah, “to bear, endure, or withstand.” It is often interpreted as alluding to the inhabitants of this world being able to endure the suffering they encounter. The Tibetan translation, mi mjed, follows along the same lines. It literally means “not painful,” in the sense that beings here are able to bear the suffering they experience.
An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.
One of the eight principal bodhisattvas, known for embodying the conduct of bodhisattvas through his vast aspirations, offerings, and deeds for the benefit of beings.
Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities—monks, nuns, laymen, and laywomen—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.
An important bodhisattva, included among the “eight close sons of the Buddha.” His name means “One Who Completely Dispels All Obscurations” and, accordingly, he is said to have the power to exhaust all the obscurations of anyone who merely hears his name. According to The Jewel Cloud (1.10, Toh 231), Sarvanīvaraṇaviṣkambhin originally dwelt in the realm of the Buddha Padmanetra, but he was so touched by the Buddha Śākyamuni’s compassionate acceptance of the barbaric and ungrateful beings who inhabit this realm that he traveled to see the Buddha Śākyamuni, offer him worship, and inquire about the Dharma. He is often included in the audience of sūtras and, in particular, he has an important role in the The Basket’s Display, Toh 116, in which he is sent to Vārāṇasī to obtain Avalokitesvara’s mantra.
seng ge’i sgra bsgrags pa (Siṃhanādika). Toh 209, Degé Kangyur vol. 62 (mdo sde, tsha), folios 111.b–115.b.
seng ge’i sgra bsgrags pa. 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), 2006–9, vol. 62, pp. 302–13.
seng ge’i sgra bsgrags pa. Stok Palace Kangyur vol. 74 (mdo sde, ’a), folios 232.b–238.b.
Denkarma (pho brang stod thang ldan dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Phangthangma (dkar chag ʼphang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Vol. 1, Dictionary. New Haven: Yale University Press, 1953.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Skilling, Peter. “The Tathāgata and the Long Tongue of Truth: The Authority of the Buddha in Sūtra and Narrative Literature.” In Scriptural Authority, Reason and Action, edited by Vincent Eltschinger and Helmut Krasser, 1–47. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2009.
