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ཉི་མའི་སྙིང་པོ།

The Quintessence of the Sun
Notes

Sūryagarbha

འཕགས་པ་ཤིན་ཏུ་རྒྱས་པ་ཆེན་པོའི་སྡེ་ཉི་མའི་སྙིང་པོ་ཞེས་བྱ་བའི་མདོ།

’phags pa shin tu rgyas pa chen po’i sde nyi ma’i snying po zhes bya ba’i mdo

The Noble Very Extensive Sūtra “The Quintessence of the Sun”

Āryasūryagarbhanāmamahāvaipulyasūtra

Toh 257

Degé Kangyur, vol. 66 (mdo sde, za), folios 91.b–245.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Bandé Zangkyong
Bandé Kawa Paltsek

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022

Current version v 1.0.13 (2024)

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co.

Summary

s.1

The Quintessence of the Sun is a long and heterogeneous sūtra in eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.

ac.

Acknowledgements

ac.1

This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Collet-Cassart translated the text from Tibetan into English and wrote the introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the text.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

The generous sponsorship of Jamyang Sun and Manju Sun, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

i.1

The Quintessence of the Sun, which belongs to the General Sūtra section of the Kangyur, is a long and heterogeneous sūtra containing eleven chapters. At the Veṇuvana in the Kalandakanivāpa on the outskirts of Rājagṛha, the Buddha Śākyamuni first explains to a great assembly the severe consequences of stealing what has been offered to monks and the importance of protecting those who abide by the Dharma. The next section tells of bodhisattvas sent from buddha realms in the four directions to bring various dhāraṇīs as a way of protecting and benefitting this world. While explaining those dhāraṇīs, the Buddha Śākyamuni presents various meditations on repulsiveness and instructions on the empty nature of phenomena. On the basis of another long narrative involving Māra and groups of nāgas, detailed teachings on astrology are also introduced, as are a number of additional dhāraṇīs and a list of sacred locations blessed by the presence of holy beings.

The Translation

The Noble Very Extensive Sūtra
The Quintessence of the Sun

Chapter One

Protection of the Sacred Dharma

[B1] [F.91.b]

1.1

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was residing in the Veṇuvana at the Kalandakanivāpa near Rājagṛha, surrounded and attended by an innumerable, limitless, and indescribable number of bodhisattva great beings who had arrived from countless other buddha realms of the ten directions. He was also surrounded and attended by an innumerable, limitless, and indescribable number of great hearers who had gathered there from different buddha realms of the ten directions. In the same way, an innumerable, limitless, and indescribable number of other beings who had arrived there from the various buddha realms of the ten directions‍—Śakra, Lord Brahmā, the rulers of the gods, the rulers of the nāgas, the rulers of the yakṣas, the rulers of the gandharvas, the rulers of the asuras, the rulers of the garuḍas, the rulers of the kinnaras, and the rulers of the mahoragas‍—filled all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā. There also arrived an innumerable and limitless number of different gods from the desire and form realms, of nāgas, yakṣas, and rākṣasas, and of asuras, garuḍas, kinnaras, and mahoragas. Sitting in silence, they looked up at the Blessed One as he revealed how bodhisattva conduct quickly brings perfection and manifests like space and as he gave teachings on the mindfulness of breathing, which is the gateway to immortality, and the sublime states. [F.92.a] They filled all the pathways on the ground and in the sky throughout the entire buddha realm of Sahā.

Chapter Two

The Messengers

2.1

When the Blessed One had begun this discourse with King Bimbisāra on how to protect all those monks who abide by the Dharma, in the eastern direction, beyond countless buddha realms as numerous as the grains of sand in the Ganges, there was a world called Absence of Torment, where the thus-gone, worthy, perfect Buddha Campaka Color was residing, thriving, living well, and teaching the Dharma. In that buddha realm, the bodhisattva great being named Quintessence of the Sun’s Energy was sitting in the assembly of the blessed thus-gone Campaka Color in order to listen to the Dharma. At one point, as the bodhisattva great being Quintessence of the Sun’s Energy looked upward, he saw in the sky above that innumerable and countless bodhisattva great beings were departing from the east and proceeding toward the west. When he looked toward the west where those bodhisattva great beings were going, he saw a brilliant light. At that moment, he bowed down with his palms joined together in the direction of the Buddha Campaka Color and asked, “Respected Blessed One, I have seen in the sky above that innumerable and countless bodhisattva great beings are departing from the east and proceeding toward the west. I have also seen a brilliant light in the western direction. Why is this so?” [F.107.b]

Chapter Three

The Dhāraṇī Mantras

3.1

When King Bimbisāra saw the unprecedented sight of innumerable and limitless numbers of mahābrahmās, Śakras, Nārāyaṇas, and universal monarchs ruling over the four continents, he was utterly amazed. He stood up and went close to them. Next, together with their retinues, the bodhisattva great beings‍—the four messengers of the buddhas‍—sat down and bowed with their palms joined together in the direction of the thus-gone Śākyamuni. [F.137.a] The bodhisattva great being Quintessence of the Sun’s Energy then tossed garlands of campaka flowers in the direction of the thus-gone Śākyamuni and uttered these verses:

Chapter Four

The Purification of Karmic Actions

4.1

The Blessed One then said to the four messengers and the other bodhisattva great beings, “Noble sons, abide in this buddha realm by your individual virtues!”

4.2

So, together with their retinues, those bodhisattva great beings sat cross-legged in their respective places. Then, those beings who had thoroughly cultivated the absorption of the dhāraṇī of acceptance entered into their respective states of absorption. From the bodies of some of those beings dwelling in equipoise radiated lights like the light emitted by oil lamps. From the bodies of some others radiated lights like the light emitted by trillions of suns and moons.

Chapter Five

The Protection

5.1

Then, together with their respective retinues, all the rulers of the gods, the rulers of the nāgas, the rulers of the yakṣas, the rulers of the asuras, the rulers of the garuḍas, the rulers of the kinnaras, the rulers of the mahoragas, the rulers of the pretas, the rulers of the piśācas, and the rulers of the pūtanas bowed with their palms joined together in the direction of the Blessed One and said, “Respected Blessed One, in all the places where monks, nuns, male and female lay practitioners, or faithful sons or daughters of noble family observe this initial practice of repulsiveness up to the absorption of cessation while contemplating the virtuous factors that have just been described, we shall regard them‍—up to the faithful daughters of noble family‍—together with their retinues as the teachers of their own respective classes. [F.178.b] We shall serve all of them through body, speech, and mind, and we shall ensure that they never lack Dharma robes, alms, bedding, medicine, and requisites. We shall liberate them from the fifteen unsettling dangers. What are those fifteen?55 We shall liberate them from the unsettling dangers related to the body. We shall liberate them from dirt, sticks, weapons, poison, stones, hostile beings, abusive beings, and faithless beings. We shall liberate them from disturbances in the elements. We shall protect those who serve them with offerings of delicious food and beverages, medicine, and requisites. We shall protect all such righteous sponsors, relatives, and benefactors from the unsettling dangers caused by diseases, enemies, bhūtas, and foes. We shall protect them from the unsettling dangers caused by poison, kings, civil war, invasion, and famine. Those are the fifteen unsettling dangers.

Chapter Six

6.1

At that time, [F.183.a] King Bimbisāra, who felt joyful and exhilarated, exclaimed, “Respected Blessed One, this buddha realm of Sahā is filled with bodhisattva great beings who exert themselves in concentration, and it is bathed in a brilliant light that has never been seen or heard of before. This is amazing! Respected Well-Gone One, this is truly amazing! Still, besides this buddha realm and its outer mountain range, nothing else whatsoever appears. Respected Blessed One, if this entire buddha realm of Sahā is perceived due to the light of those bodhisattva great beings, what would the light emitted by the thus-gone ones who have entered into absorption be like? Might we be able to perceive the arrays of qualities of other buddha realms through the light emitted by the Thus-Gone One?”

Chapter Seven

The Presentation of the Conjunctions of the Lunar Mansions

7.1

When the evil Māra saw all these thus-gone ones and retinues in their respective palaces present within the body of the Thus-Gone One, he became extremely unhappy. Dirt emerged from his entire body, and he began to weep out of distress. He started to run to and fro, to leave only to reappear, and to jump up, run and race around, gape, laugh, sigh, lick his mouth, close his eyes, stretch and contract his arms, [F.188.a] rest his head in his hands, and rub his throat and breast. When they saw this, all the sentient beings residing in the abode of Māra were unsettled. They became displeased and unhappy. One māra leader named Celestial Tree questioned the evil Māra with these verses:

Chapter Eight

8.1

Sāgara then said:

8.2

“You remember past lives

Based on the placement of the lunar mansions in the sky.

Wise one, leader of the three realms,

Clear-minded one, glorious being,

8.3

“As an example of your love and compassion,

And in accordance with your affection for everyone,

Please liberate all the nāgas from this place!

Your discipline and observances

8.4

“Are unmatched in the three realms.

You bring satisfaction to all the nāgas.

You are the master of all sages, [F.212.b]

And you are worthy to be worshiped by the humans.

Chapter Nine

The Recollection of the Buddha

9.1

When the evil Māra saw that all the nāgas had taken refuge in the Blessed One, [F.215.a] he became exceedingly distressed and scared, and his body began to shake like the leaves of a jujube tree. Sweating, he raised his two hands and lamented:

9.2

“The nāgas have gone for refuge.

All beings have become deluded

And placed on the path of immortality.

Look at this endless deceit!”

10.

Chapter Ten

The Travel to Mount Sumeru

10.1

Then, the Blessed One said to the bodhisattva great being Jyotīrasa, “Noble son, tell me the message of that group of nāgas.”

With a mind devoid of afflictions, Jyotīrasa replied, “Blessed One, it is time for you to come! Blessed One, please perform your deeds!”

10.2

The Blessed One replied, “Noble son, [F.220.a] it is time for the Thus-Gone One to reveal the inconceivable teaching on the nāgas’ karmic action‍—the teaching of purification.”

11.

Chapter Eleven

The Going for Refuge of the Nāgas

11.1

While showering rains of flowers, precious gems, and Dharma robes, playing instruments and drums, and singing melodious songs, all the gods, nāgas, yakṣas, and asuras present there departed from the summit of Mount Sumeru together with the Blessed One. Attended by his saṅgha of hearers and surrounded by his saṅgha of bodhisattvas, the Blessed One then took a seat on the cushions that had been prepared for him at the center of the sacred site of wise sages. To worship the Blessed One, all the gods, nāgas, yakṣas, asuras, and kinnaras showered rains of various ornaments, powders, flowers, and precious gems from the sky. The nāgas also offered the Blessed One different kinds of flowers, perfumes, precious gems, silken clothes, fine fabrics, Dharma robes, and ornaments. They circumambulated him three times, prostrated to his feet, and sat in front of him to listen to the Dharma. The nāga king Sāgara then asked, “Respected Blessed One, what are the deeds through which sentient beings are born as nāgas?”

12.

Conclusion

12.1

Then the elder Ājñātakauṇḍinya said to the Blessed One, “Blessed One, please bless the nāgas! Please make this Dharma teaching, which involves the conduct of teaching about the inconceivable karmic action, blaze for a long time!”

12.2

The Blessed One said, “As long as the great stūpas in this four-continent world still contain beings who diligently engage in practice, this Dharma teaching will continue to be practiced on the four continents. What are those great stūpas? Here in Jambudvīpa, many past buddhas, bodhisattvas, solitary buddhas, and hearers have continuously resided at this stūpa‍—the sacred site of wise sages called Complete Support‍—and they will continue to reside here in the future. The perfect buddhas of the past have entrusted this sacred site of wise sages called Complete Support to Varuṇa, to ensure that the great teachings remain for a long time. I also entrust it to him. He will joyfully ripen those persons who abide by the Dharma and diligently engage in practice. He will also protect those donors and benefactors who strive to serve those who abide by the Dharma.”

Colophon

c.1

This was translated by the Indian preceptors Sarvajñadeva, Vidyākaraprabha, and Dharmākara and the translator Bandé Zangkyong. It was then edited and finalized by the translator-editor Bandé Kawa Paltsek.

Notes

n.1

Hoernle 1916, pp. 121–25.

n.2

Roberts, Peter Alan. trans., The White Lotus of Compassion, Toh 112 (84000: Translating the Words of the Buddha, 2018).

n.3

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

n.4

See Mahamegha Translation Team, trans. The Great Cloud (1), Toh 232.

n.5

Denkarma, folio 297.b; note that the title in the Denkarma is ’phags pa ’dus pa chen po’i sde nyi ma’i snying po The Denkarma is dated to c. 812 ᴄᴇ. In this catalog, The Quintessence of the Sun is included among the “Miscellaneous Mahāyāna Sūtras” (theg pa chen po’i mdo sde sna tshogs) with a length of thirteen sections (bam po). See also Herrmann-Pfandt 2008, p. 46, no. 81.

n.6

Ed. Bhikkhu Pāsādika 1989, pp. 79–82.

n.7

Cutler 2002, pp. 231–32 and 253.

n.8

Lévi 1905, pp. 256–58; Lévi 1904, pp. 546–47 and 565.

n.9

Kotyk 2017, pp. 58–64; Mak 2015, pp. 64–66.

n.10

Silk 2008, p. 34.

n.11

Braarvig 1993, pp. xxv–xli. For a translation of this sūtra, see Jens Braarvig and David Welsh, trans., The Teaching of Akṣayamati, Toh 175 (84000: Translating the Words of the Buddha, 2020).

n.12

Braarvig 1993, p. xxv.

n.13

Notably, the Mahāsannipāta collection is mentioned in the sūtras themselves, and the introductions of those texts are almost identical (Braarvig 1993, pp. xxxix–xl).

n.14

Braarvig 1993, pp. xxxiii–xxxvii.

n.15

Several scholars support this hypothesis. For example, Braarvig (1993, p. xxxvi) mentions that some of the passages of The Quintessence of the Sun suggest a Central Asian origin, and Dan Martin (2001, p. 38) speaks of texts translated into Chinese by Narendrayaśas that belong to the Mahāsannipāta section of the Kangyur but may never have existed in an Indian language. See also Demiéville (1973, p. 196) and Nakamura (1980, p. 216) for Japanese literary references on the subject.

n.16

Lévi 1904, p. 564; Lévi 1905, p. 286.

n.17

Dharmachakra Translation Committee, trans., The Prophecy on Mount Gośṛṅga, Toh 237 (84000: Translating the Words of the Buddha), 2021. See i.4–i.10 for more information on Khotan and its relationship to Buddhist literature. Note that Chomden Rikpai Raltri (bcom ldan rigs pa’i ral gri) did not include The Quintessence of the Sun in his list of twenty canonical works believed to have been translated from Khotanese (see Toh 357, i.8 and n.11).

n.18

The Candragarbhaparipṛcchā (The Questions of Candragarbha), and to a lesser degree The Quintessence of the Sun, are part of a wider group of texts that focus on the spread, duration, and decline of the Buddha’s teachings, and have sometimes been termed “prophecies of decline” or “prophetic histories.” For an account of the Buddhist “prophetic history” literature, see Nattier 1991.

n.19

The day-to-night ratio of 18:12 on the summer solstice indicated in the text is only possible at a latitude of 35 degrees north, slightly north of modern-day Kashmir or Kabul (Mak 2015, pp. 65–66).

n.20

Hoernle 1916, pp. 121–25.

n.21

rkyen gyi byang chub. This is likely a reference to the awakening of a solitary buddha; see the glossary entry for “vehicle of conditions.”

n.22

Translated based on Stok: bdag gis. Degé: dag gis.

n.23

The text only lists eighteen undesirable consequences.

n.24

Tentative translation based on Kangxi, Yongle, Lithang, Choné, and Narthang: ’phral g.yor can. Degé: ’phral gyar can.

n.25

Translated based on Kangxi, Yongle, Lithang, Choné, and Narthang: mngon sum ’gyur du rnam par ’phel bar byed pa. Degé: mdangs sum ’gyur du rnam par ’phel bar byed pa.

n.26

The ellipses […] throughout this translation indicate omissions of passages that appeared previously in the text (Tibetan: … nas … bar).

n.27

This translation is tentative. Degé: nam mkha’ la rkyen gsum yod de/ gsum gyis khyab pas rnam par mdzes so/ gangs ni gdung bar mi byed do/ chu klung dag la skam par mi ’gyur ro/ rkyen gsum pa dag la mkhas pa dang / bzod pa dang / bsdams pas lus khyab pa ni lung gis ma rig pa’i chu bos kyang dbang po drug gdung bar mi byed do. Stok: nam mkha’ la rkyen gsum yod de/ gsum gyis khyad par rnam par mdzes so/ gangs ni gdung bar mi byed do/ chu klung dag la skam par mi ’gyur ro/ rkyen gsum po mkhas pa dang / bzod pa dang / bsdams pas lus khyad pa ni lung gis ma rig pa’i chu bos kyang dbang po drug gdung bar mi byed do.

n.28

This translation is tentative. Tibetan: byi ’chor pa srung ba.

n.29

The negative acts related to body, speech, and mind.

n.30

Translated based on Stok, Kangxi, Yongle, and Lhasa: brtan pa. Degé: brten pa.

n.31

Translation based on Stok, Narthang, and Lhasa: brabs. Kangxi and Choné: brims. Degé: brams. This applies to the instances below as well.

n.32

We have been unable to identify this substance. Tibetan: sman sing ha k+Shir.

n.33

Translated based on Stok, Yongle, and Kangxi: sman bkus te bor ba. Degé: sman bkrus te bor ba.

n.34

We are unsure what this refers to‍—perhaps a plant? Tibetan: ru sbal gyi snying.

n.35

Tibetan: lcam pa.

n.36

In the previous section, this buddha realm was called Manifestation of All Perfumes.

n.37

This translation is tentative. Tibetan: ’gro ba’i chos kyi dus ’di dka’ ba ste.

n.38

Translated based on Stok: khyod kyi chos kyi gter. Degé: khyod kyis chos kyi gter.

n.39

Above this buddha realm was called Absence of Torment.

n.40

In the previous section this dhāraṇī mantra was called lotus of sunlight.

n.41

Translated based on Stok, Yongle, Kangxi, Narthang, and Lhasa: yang srid. Degé: yang sred.

n.42

Translated based on Stok: mngon shes drug ldan sgom chen lags. Degé: mgon shes drug ldan sgom byed la.

n.43

Translated based on Kangxi, Yongle, and Choné: ’dod chags spang ba’i phyir. Degé: ’dod chags spangs pa’i phyir (“because he has abandoned attachment”).

n.44

Translated based on Lithang, Narthang, Choné, and Lhasa: sangs rgyas kyi yon tan. Degé: sangs rgyas kyi zhing yon tan (“the qualities of the buddha realms”).

n.45

This translation is tentative. Tibetan: da ltar ’jig rten du ston pa nga byung ngo zhes bya ba nas sangs rgyas bcom ldan ’das so zhe bya ba’i bar.

n.46

Translated based on Stok: ’chag par byed. Degé: chags par byed.

n.47

Stok: gang bdag gis nam mkha’ la brtag par bya’o (“I must investigate space”).

n.48

Translated based on Stok: ma yin. Degé: yin (“is”).

n.49

Translated based on Yongle, Lithang, Kangxi, Narthang, Choné, and Stok: reg byar lta ba. Degé: reg par lta ba (“the view of contact”).

n.50

Translated based on Yongle, Lithang, Kangxi, Narthang, Lhasa, and Stok: skye ba. Degé: skyo ba (“weariness”).

n.51

Stok: srid pa gsum (“the three realms of existence”).

n.52

Translated based on Stok: rkyen. Degé: skyon (“defects”).

n.53

This translation is tentative. Tibetan: dus gsum pa’i yang sos.

n.54

Reading dngos po med par instead of dngos por.

n.55

Based on the following section of the text, it is unclear what those fifteen dangers are.

n.56

We are unsure what this refers to. Tibetan: skud pa btags pa.

n.57

Translated based on Stok: rab tu nyams pa. Degé: bar du nyams pa.

n.58

Yongle, Kangxi, and Choné: ci yang dag pa’i mthar thug pa’i phyir mngon no (“Yes, because they are the limit of reality”).

n.59

Stok: ’di ni tha mi dad pa nyid de/ tha mi dad pa nyid kyi mi ’dra ba’o. (“They are indistinct‍—indistinct but different.”) Degé reads ’di ni tha mi dad pa nyid de/ tha mi dad pa nyid kyi phyir mi ’dra ba’o. (“They are indistinct and therefore different.”) As we suspect that the Tibetan may be corrupt here, we have translated it as “They are indistinct and therefore not different.”

n.60

Translated based on Stok: zhig. Degé: bzhi (“four”).

n.61

The entire section that follows (folios 196.a.1–212.a.4) has not been translated here.

n.62

The Stok Palace edition reads ri dags (“wild animals”).

n.63

Stok Palace MS reads dang por ma byung ba la dmigs pa (“… that focus on that which has not occurred first”).

n.64

The translation of this entire section is tentative. Tibetan: da ltar shin tu kun tu rtog pa’i nyon mongs pa’i tshogs kyi sems can gyi khams la dmigs pa med pa/ kun nas ldang ba med pa/ rgyu ba med pa/ gzhi med pa/ mtshan nyid med pa/ mtshan ma med pa/ chags pa med pa/ rnam par gzhag pa med pa/ rdul med pa/ mun pa med pa/ snang ba med pa/ gzung ba med pa/ gsal byed med pa/ spyod pa med pa/ tha mi dad pa nyid ces bya ba nas phung po dang / khams dang / skye mched dang / ’byung ba chen po thams cad dang / mig gi rang bzhin tshor ba po med pa’i sred pa zhes bya ba’i bar nas/ yid kyi rang bzhin tshor ba po med pa’i sred pa’i bar la smon pa med pa dang/ mngon par ’du byed pa med pa dang / ’jug pa med pa’i chos kyi dbyings dang/ yang dag pa’i mtha’ dang / ’gag pa med pa dang / de bzhin nyid ’dres pa med pa dang/ gang ’jug pa med pa’i chos kyi dbyings don dam pa stong pa nyid dang / phyir mi ldog pa’i chos thams cad mnyam pa nyid kyis sgrol ba.

n.65

This translation of these two lines is tentative. Tibetan: sangs rgyas yul gcig gis ni khyod la bsngos/ der ni ci yang nus par ma gyur.

n.66

The translation of this verse is tentative. Tibetan: gang gis sems can de dag sdig byed cing / bdag cag gi ni las kyi sgrib ’byang ba/ ched du lung bstan pa ni der nyan pa’i/ rig pa gcig kyang der ni ston pas gsungs.

n.67

This translation (“four highest abodes”) is tentative. Tibetan: bzhi pa rab kyi mtha’ gnas.

n.68

Translated based on the Narthang, Lhasa, and Stok editions: kun tu gnon pa. Degé reads kun tu gnod pa (“to harm”).

n.69

Translated based on Yongle, Kangxi, Narthang, Lhasa, and Stok: ’jigs. Degé: ’jig (“destroyed”).

n.70

Translated based on Stok: sems zhan. Degé: sems can gzhan (“other sentient beings”).

n.71

Translated based on Stok: bdag. Degé: dag (plural particle).

n.72

Translation based on Yongle, Narthang, Choné, Lhasa, and Stok: btang. Degé: gtar (“to bleed”).

n.73

We have been unable to identify this item. Tibetan: sman ka tsa.

n.74

Presumably this is the name of a plant. Tibetan: rus sbal gyi snying.

n.75

This translation is tentative. Tibetan: srin bu’i rigs dang / rnag khrag dang / mes gang ba’i kha’i sgo sbyang brims te smra ma nus so. We have been unable to identify the meaning of sbrang brims. Stok: spyad brims. Yongle: spyad ri brams. Kangxi: spyad ri brims.

n.76

This translation is tentative. Tibetan: bskor ba dang / bsgyur ba.

n.77

Translated based on Stok: nyi shu rtsa brgyad. Degé: nyi shu rtsa drug (“twenty-six”).

n.78

Translated based on Yongle, Kangxi, and Stok: phyir ldog par byed pa. Degé reads: phyir mi ldog par byed pa (“not reverting”).

n.79

Stok: ’on kyang de la snang ba yang med do (“Nevertheless, it is beyond light”).

n.80

Translated based on Stok: ma yin. Degé: yin (“is”).

n.81

Translated based on Stok: las. Degé: lags (“consciousness is also the cause of formation”).

n.82

This translation is tentative. Tibetan: yan lag rnams len pa ste.

n.83

Tentative translation based on Degé: sems kyis rjes su mthun par byas pa dag yin no. Stok: sems kyis rjes su ’dun par bya ba dag yin no.

n.84

This translation is tentative. Tibetan: de la rtog pa rnams kyis rtog par byed pa nas ’jig pa’i mtshan nyid rnams kyis rtog par byed/ yongs su dag pa la rtog par byed/ rlung la rten pa’i rtog pa de dag skye bar byed/ dgag pa’i bar du ste.

n.85

Translated based on Stok: ’phel ba. Degé: ’chel ba. Yongle and Kangxi: mchel ba. Lithang, Narthang, and Choné: mchil ba. Lhasa: ’tshal ba.

Bibliography

Tibetan Sources

nyi ma’i snying po (Sūryagarbha). Toh 257, Degé Kangyur vol. 66 (mdo sde, za), folios 91.b–245.b.

nyi ma’i snying po. 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. 66, pp. 262–616.

nyi ma’i snying po. Stok Palace Kangyur vol. 63 (mdo sde, na), folios 161.b–394.b.

glang ru lung bstan pa (Gośṛṅgavyākaraṇa). Toh 357, Degé Kangyur vol. 76 (mdo sde, aH), folios 220.b–232.a. English translation in Dharmachakra Translation Committee 2021. [Full citation listed in secondary sources]

zla ba’i snying po (Candragarbha). Toh 356, Degé Kangyur vol. 76 (mdo sde, aH), folios 216.a–229.b.

snying rje pad+ma dkar po (Karuṇāpuṇḍarīka). Toh 112, Degé Kangyur vol. 50 (mdo sde, cha), folios 129.a–297.b. English translation in Roberts 2023. [Full citation listed in secondary sources]

ting nge ’dzin gyi rgyal po (Samādhirāja). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.b–170.b. English translation in Roberts 2018. [Full citation listed in secondary sources]

sprin chen po (Mahāmegha). Toh 232, Degé Kangyur vol. 64 (mdo sde, wa), folios 113.a–214.b. English translation in Mahamegha Translation Team 2022. [Full citation listed in secondary sources]

blo gros mi zad pas bstan pa (Akṣayamatinirdeśa). Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b. English translation in Braarvig and Welsh 2020. [Full citation listed in secondary sources]

Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 110 (dbu ma, ki), folios 148.b–215.a. See also Bhikkhu Pāsādika 1989.

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.

Chomden Rikpai Raltri (bcom ldan rig pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od. In bka’ gdams gsung ’bum phyogs bsgrigs thengs gsum pa, 1:191–266. Chengdu: si khron mi rigs dpe skrun khang, 2009. BDRC W1PD153536.

Chinese Sources

Rizang fen 日藏分. Taishō 397-14. (Translation of the Sūryagarbhasūtra by Narendrayaśas [Naliantiyeshe 那連提耶舍]).

Secondary Sources

Bhikkhu Pāsādika, ed. Nāgārjuna’s Sūtrasamuccaya: A Critical Edition of the Mdo kun las btus pa. Fontes Tibetici Havnienses 2. Copenhagen: Akademisk Forlag, 1989.

Braarvig, Jens. Akṣayamatinirdeśasūtra. Vol. 2, The Tradition of Imperishability in Buddhist Thought. Oslo: Solum Forlag, 1993.

Braarvig, Jens, and David Welsh, trans. The Teaching of Akṣayamati (Akṣayamatinirdeśa, Toh 175). 84000: Translating the Words of the Buddha, 2020.

Cutler, Joshua W. C., ed. The Great Treatise on the Stages of the Path to Enlightenment. Vol. 3. Translated by The Lamrim Chenmo Translation Committee. Ithaca, NY: Snow Lion, 2002.

Demiéville, Paul. Choix d’études bouddhiques. Leiden: Brill, 1973.

Dharmachakra Translation Committee, trans. The Prophecy on Mount Gośṛṅga (Gośṛṅgavyākaraṇa, Toh 357). 84000: Translating the Words of the Buddha, 2021.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der österreichischen Akademie der Wissenschaften, 2008.

Hoernle, A. F. Rudolph. Manuscript Remains of Buddhist Literature Found in Eastern Turkestan. Oxford: Clarendon Press, 1916.

Kotyk, Jeffrey Theodore. “Buddhist Astrology and Astral Magic in the Tang Dynasty.” PhD diss., Leiden University, 2017.

Lévi, Sylvain (1904). “Notes chinoises sur l’Inde: IV. Le pays de Kharoṣṭra et l’écriture kharoṣṭrī.” Bulletin de l’Ecole française d’Extrême-Orient 4 (1904): 543–79.

‍—‍—‍—(1905). “Notes chinoises sur l’Inde: V. Quelques documents sur le bouddhisme indien dans l’Asie centrale (première partie).” Bulletin de l’Ecole française d’Extrême-Orient 5 (1905): 253–305.

Mahamegha Translation Team (2022), trans. The Great Cloud (1) (Mahāmegha, Toh 232). 84000: Translating the Words of the Buddha, 2018.

Mak, Bill M. “Indian Jyotiṣa through the Lens of Chinese Buddhist Canon.” Journal of Oriental Studies 48, no. 1 (June 2015): 1–19.

Martin, Dan. Unearthing Bon Treasures: Life and Contested Legacy of a Tibetan Scripture Revealer, with a General Bibliography of Bon. Brill’s Tibetan Studies Library 1. Leiden: Brill, 2001.

Nakamura, Hajime. Indian Buddhism: A Survey with Biographical Notes. Intercultural Research Institute Monograph Series 9. Tokyo: KUFS Publication, 1980.

Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley: Asian Humanities Press, 1991.

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

‍—‍—‍—(2023), trans. The White Lotus of Compassion (Karuṇāpuṇḍarīkanāmamahāyānasūtra), Toh 112. 84000: Translating the Words of the Buddha, 2023.

Silk, Jonathan A. Managing Monks: Administrators and Administrative Roles in Indian Buddhist Monasticism. New York: Oxford University Press, 2008.

Glossary

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

Attested in source text

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

Attested in other text

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

Attested in dictionary

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

Approximate attestation

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

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

Source unspecified

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

g.1

Absence of Heat

ma dros pa

མ་དྲོས་པ།

g.2

absence of marks

mtshan ma med pa

མཚན་མ་མེད་པ།

animitta

g.3

Absence of Torment

yongs su gdung ba med pa

ཡོངས་སུ་གདུང་བ་མེད་པ།

g.5

absorption

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

g.11

Ājñātakauṇḍinya

kun shes kau Di n+ya

ཀུན་ཤེས་ཀཽ་ཌི་ནྱ།

ājñātakauṇḍinya

g.18

asura

lha ma yin

ལྷ་མ་ཡིན།

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

g.24

bhūta

’byung po

འབྱུང་པོ།

bhūta

Definition from the 84000 Glossary of Terms:

This term in its broadest sense can refer to any being, whether human, animal, or nonhuman. However, it is often used to refer to a specific class of nonhuman beings, especially when bhūtas are mentioned alongside rākṣasas, piśācas, or pretas. In common with these other kinds of nonhumans, bhūtas are usually depicted with unattractive and misshapen bodies. Like several other classes of nonhuman beings, bhūtas take spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva (also known by the name Bhūta), with whom they haunt dangerous and wild places, bhūtas are especially prominent in Śaivism, where large sections of certain tantras concentrate on them.

g.25

Bimbisāra

gzugs can snying po

གཟུགས་ཅན་སྙིང་པོ།

bimbisāra

Definition from the 84000 Glossary of Terms:

The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).

King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.

g.32

Brahmā

tshangs pa

ཚངས་པ།

brahmā

Definition from the 84000 Glossary of Terms:

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

g.37

buddha realm

sangs rgyas kyi zhing

སངས་རྒྱས་ཀྱི་ཞིང་།

buddhakṣetra

g.38

Campaka Color

tsam pa ka’i mdog

ཙམ་པ་ཀའི་མདོག

g.40

Celestial Tree

nam mkha’i shing

ནམ་མཁའི་ཤིང་།

g.45

Complete Support

kun rten

ཀུན་རྟེན།

g.47

concentration

bsam gtan

བསམ་གཏན།

dhyāna

g.49

Dharmākara

d+harmA ka ra

དྷརྨཱ་ཀ་ར།

dharmākara

Butön includes the Kashmiri abbot Dharmākara in his list of ninety-three paṇḍitas invited to Tibet to assist in the translation of the Buddhist scriptures. Tāranātha dates Dharmākara to the rule of *Vanapāla, son of Dharmapāla. With Paltsek, he translated two of Kalyāṇamitra’s works on Vinaya, the Vinayapraśnakārikā (’dul ba dri ba’i tshig le’ur byas pa, Toh 4134) and the Vinayapraśnaṭīkā (’dul ba dri ba rgya cher ’grel pa, Toh 4135).

g.59

element

khams

ཁམས།

dhātu

g.65

equipoise

mnyam par bzhag pa
mnyam par gzhag pa

མཉམ་པར་བཞག་པ།
མཉམ་པར་གཞག་པ།

samāhita
samāpatti

g.81

four concentrations

bsam gtan bzhi

བསམ་གཏན་བཞི།

caturdhyāna

g.83

four great elements

’byung ba chen po bzhi

འབྱུང་བ་ཆེན་པོ་བཞི།

caturmahābhūta

g.88

four truths of the noble ones

’phags pa’i bden pa bzhi

འཕགས་པའི་བདེན་པ་བཞི།

caturāryasatya

g.95

gandharva

dri za

དྲི་ཟ།

gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

g.96

Ganges

gang gA

གང་གཱ།

gaṅgā

Definition from the 84000 Glossary of Terms:

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.

g.97

garuḍa

nam mkha’ lding

ནམ་མཁའ་ལྡིང་།

garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

g.119

Heaven of the Thirty-Three

sum cu rtsa gsum pa

སུམ་ཅུ་རྩ་གསུམ་པ།

trāyastriṃśa

g.137

Jambudvīpa

’dzam bu’i gling

འཛམ་བུའི་གླིང་།

jambudvīpa

Definition from the 84000 Glossary of Terms:

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

g.138

Jyotīrasa

skar ma la dga’ ba

སྐར་མ་ལ་དགའ་བ།

jyotīrasa

g.139

Kalandakanivāpa

ka lan da ka gnas

ཀ་ལན་ད་ཀ་གནས།

kalandakanivāpa

Definition from the 84000 Glossary of Terms:

A place where the Buddha often resided, within the Bamboo Park (Veṇuvana) outside Rajagṛha that had been donated to him. The name is said to have arisen when, one day, King Bimbisāra fell asleep after a romantic liaison in the Bamboo Park. While the king rested, his consort wandered off. A snake (the reincarnation of the park’s previous owner, who still resented the king’s acquisition of the park) approached with malign intentions. Through the king’s tremendous merit, a gathering of kalandaka‍—crows or other birds according to Tibetan renderings, but some Sanskrit and Pali sources suggest flying squirrels‍—miraculously appeared and began squawking. Their clamor alerted the king’s consort to the danger, who rushed back and hacked the snake to pieces, thereby saving the king’s life. King Bimbisāra then named the spot Kalandakanivāpa (“Kalandakas’ Feeding Ground”), sometimes (though not in the Vinayavastu) given as Kalandakanivāsa (“Kalandakas’ Abode”) in their honor. The story is told in the Saṃghabhedavastu (Toh 1, ch.17, Degé Kangyur vol.4, folio 77.b et seq.). For more details and other origin stories, see the 84000 Knowledge Base article Veṇuvana and Kalandakanivāpa.

g.146

Kauṇḍinya

kau Di n+ya

ཀཽ་ཌི་ནྱ།

kauṇḍinya

g.148

Kawa Paltsek

dpal brtsegs

དཔལ་བརྩེགས།

Definition from the 84000 Glossary of Terms:

Paltsek (eighth to early ninth century), from the village of Kawa north of Lhasa, was one of Tibet’s preeminent translators. He was one of the first seven Tibetans to be ordained by Śāntarakṣita and is counted as one of Guru Rinpoché’s twenty-five close disciples. In a famous verse by Ngok Lotsawa Loden Sherab, Kawa Paltsek is named along with Chokro Lui Gyaltsen and Zhang (or Nanam) Yeshé Dé as part of a group of translators whose skills were surpassed only by Vairotsana.

He translated works from a wide variety of genres, including sūtra, śāstra, vinaya, and tantra, and was an author himself. Paltsek was also one of the most important editors of the early period, one of nine translators installed by Tri Songdetsen (r. 755–797/800) to supervise the translation of the Tripiṭaka and help catalog translated works for the first two of three imperial catalogs, the Denkarma (ldan kar ma) and the Samyé Chimpuma (bsam yas mchims phu ma). In the colophons of his works, he is often known as Paltsek Rakṣita (rak+Shi ta).

g.151

kinnara

mi ’am ci

མི་འམ་ཅི།

kinnara

Definition from the 84000 Glossary of Terms:

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

g.166

Magadha

ma ga d+hA

མ་ག་དྷཱ།

magadha

Definition from the 84000 Glossary of Terms:

An ancient Indian kingdom that lay to the south of the Ganges River in what today is the state of Bihar. Magadha was the largest of the sixteen “great states” (mahājanapada) that flourished between the sixth and third centuries ʙᴄᴇ in northern India. During the life of the Buddha Śākyamuni, it was ruled by King Bimbisāra and later by Bimbisāra's son, Ajātaśatru. Its capital was initially Rājagṛha (modern-day Rajgir) but was later moved to Pāṭaliputra (modern-day Patna). Over the centuries, with the expansion of the Magadha’s might, it became the capital of the vast Mauryan empire and seat of the great King Aśoka.

This region is home to many of the most important Buddhist sites, including Bodh Gayā, where the Buddha attained awakening; Vulture Peak (Gṛdhrakūṭa), where the Buddha bestowed many well-known Mahāyāna sūtras; and the Buddhist university of Nālandā that flourished between the fifth and twelfth centuries ᴄᴇ, among many others.

g.167

mahābrahmā

tshangs pa chen po

ཚངས་པ་ཆེན་པོ།

mahābrahmā

g.171

mahoraga

lto ’phye chen po

ལྟོ་འཕྱེ་ཆེན་པོ།

mahoraga

Definition from the 84000 Glossary of Terms:

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

g.176

Māra

bdud

བདུད།

māra

Definition from the 84000 Glossary of Terms:

Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra:

(1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree‍—see The Play in Full (Toh 95), 21.1‍—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputramāra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.

g.182

Mount Sumeru

ri rab

རི་རབ།

sumeru

Definition from the 84000 Glossary of Terms:

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

g.188

nāga

ཀླུ།

nāga

Definition from the 84000 Glossary of Terms:

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

g.191

Nārāyaṇa

sred med kyi bu

སྲེད་མེད་ཀྱི་བུ།

nārāyaṇa

g.200

piśāca

sha za

ཤ་ཟ།

piśāca

g.202

preta

yi dgas

ཡི་དགས།

preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance.

g.209

pūtana

srul po

སྲུལ་པོ།

pūtana

g.210

Quintessence of the Sun’s Energy

nyi ma’i shugs kyi snying po

ཉི་མའི་ཤུགས་ཀྱི་སྙིང་པོ།

g.212

Rājagṛha

rgyal po’i khab

རྒྱལ་པོའི་ཁབ།

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.

g.213

rākṣasa

srin po

སྲིན་པོ།

rākṣasa

Definition from the 84000 Glossary of Terms:

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

g.221

Sāgara

rgya mtsho

རྒྱ་མཚོ།

sāgara

g.222

sage

drang srong

དྲང་སྲོང་།

ṛṣi

g.223

Sahā

mi mjed

མི་མཇེད།

sahā

g.224

Śakra

brgya byin

བརྒྱ་བྱིན།

śakra

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

g.226

Śākyamuni

shAkya thub pa

ཤཱཀྱ་ཐུབ་པ།

śākyamuni

g.236

six perfections

pha rol tu phyin pa drug

ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག

ṣaṭpāramitā

g.238

solitary buddha

rang sangs rgyas

རང་སངས་རྒྱས།

pratyekabuddha

g.253

sublime states

tshangs pa’i gnas

ཚངས་པའི་གནས།

brahmavihāra

g.270

three realms

srid pa gsum
srid pa gsum po
khams gsum
khams gsum pa

སྲིད་པ་གསུམ།
སྲིད་པ་གསུམ་པོ།
ཁམས་གསུམ།
ཁམས་གསུམ་པ།

tribhava
tridhātu

g.278

universal monarch

’khor los sgyur ba
’khor los sgyur ba’i rgyal po

འཁོར་ལོས་སྒྱུར་བ།
འཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ།

cakravartin

Definition from the 84000 Glossary of Terms:

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

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

g.288

Varuṇa

chu lha

ཆུ་ལྷ།

varuṇa

g.292

Veṇuvana

’od ma’i tshal

འོད་མའི་ཚལ།

veṇuvana

g.297

Vidyākaraprabha

bid+yA ka ra pra b+ha

བིདྱཱ་ཀ་ར་པྲ་བྷ།

vidyākaraprabha

According to Nyangral Nyima Öser’s history, Ralpachen invited the Indian abbot Vidyākaraprabha to Tibet along with Jinamitra, Surendrabodhi, and Dānaśīla in the first part of the ninth century. Vidyākaraprabha was the author of the Madhyamakanayasārasamāsaprakaraṇa, a work in the Yogācāra-Madhyamaka school pioneered by Śāntarakṣita, translated into Tibetan with Paltsek under the name dbu ma’i lugs kyi snying po mdor bsdus pa’i rab tu byed pa (Toh 3893). He worked with Paltsek on numerous other translations on topics as diverse as the Sphuṭārthā commentary to the Abhisamayālaṅkāra, an extract from the Vimuktimārga, and the early Vidyottamamahātantra.

g.301

well-gone one

bde bar gshegs pa

བདེ་བར་གཤེགས་པ།

sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

g.303

worthy one

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

g.304

yakṣa

gnod sbyin

གནོད་སྦྱིན།

yakṣa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

g.306

Zangkyong

bzang skyong

བཟང་སྐྱོང་།

The Quintessence of the Sun Notes

Toh 257

Imprint

Text Body

The Quintessence of the Sun
Notes