The Stem Array
Vidvān
Toh 44-45
Degé Kangyur, vol. 37 (phal chen, ga), folios 274.b–396.a; vol. 38 (phal chen, a), folios 1.b–363.a
- Surendrabodhi
- Vairocanarakṣita
- Bandé Yeshé Dé
- Jinamitra
Imprint
Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2021
Current version v 1.0.30 (2024)
Generated by 84000 Reading Room v2.26.1
84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
Table of Contents
Summary
In this lengthy final chapter of the Avataṃsaka Sūtra, while the Buddha Śākyamuni is in meditation in Śrāvastī, Mañjuśrī leaves for South India, where he meets the young layman Sudhana and instructs him to go to a certain kalyāṇamitra or “good friend,” who then directs Sudhana to another such friend. In this way, Sudhana successively meets and receives teachings from fifty male and female, child and adult, human and divine, and monastic and lay kalyāṇamitras, including night goddesses surrounding the Buddha and the Buddha’s wife and mother. The final three in the succession of kalyāṇamitras are the three bodhisattvas Maitreya, Mañjuśrī, and Samantabhadra. Samantabhadra’s recitation of the Samantabhadracaryāpraṇidhāna (“The Prayer for Completely Good Conduct”) concludes the sūtra.
Acknowledgements
Translated by Peter Alan Roberts and edited by Emily Bower, who was also the project manager. Ling Lung Chen was consultant for the Chinese, and Tracy Davis copyedited the final draft. The translator would like to thank Patrick Carré and Douglas Osto, who have both spent decades studying and translating this sūtra, for their advice and help.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Richard and Carol Weingarten; of Jamyang Sun, Manju Chandra Sun and Siqi Sun; and of an anonymous donor, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
Chapter 45: The Stem Array
Vidvān
Sudhana, the head merchant’s son, had obtained the light of the liberation called the unceasing display of the treasure of merit. He contemplated that ocean of merit. He viewed that sky of merit. He obtained that heap of merit. He climbed that mountain of merit. He accumulated that store964 of merit. He immersed himself in that river of merit. [F.11.b] He descended the steps into the bathing place of that merit. He purified that field of merit. He looked at that treasure of merit. He thought of that way of merit. He paid attention965 to that tradition966 of merit. He purified that lineage of merit.
Eventually he arrived at the town called Mahāsaṃbhava and searched, sought, and looked around967 for the householder Vidvān.
He searched for the householder Vidvān while longing for kalyāṇamitras, with his being transformed by seeing kalyāṇamitras, with an aspiration that was the blessing of the kalyāṇamitras, with dedication to following968 kalyāṇamitras, with diligence in tireless service of the kalyāṇamitras, with all the roots of merit of relying on kalyāṇamitras, with all the accumulation of merit through being faithful to the kalyāṇamitras, with the practice of the skillful methods increased by the kalyāṇamitras, with skill in serving the kalyāṇamitras without relying on anyone else, and while increasing all his roots of merit, purifying the bodhisattva motivation, increasing the bodhisattva faculties, ripening all roots of merit, increasing the fulfillment of great prayers, making great compassion vast, seeing himself as coming close to omniscience, receiving the Dharma radiance of the completely good bodhisattva conduct from all the buddhas, and increasing the illumination of the ten strengths of the tathāgatas.
He saw the householder Vidvān at the crossroads in the center of the town. He was upon a dais made of the seven precious materials. He was seated upon an excellent throne made of countless jewels. [F.12.a] Its legs of precious jewels were adorned with various diamonds and sapphires. It was covered with a network of strings of gold. It contained stainless precious jewels. Its form was decorated with five hundred jewels. Various cushions of divine material were set upon it. Around it stood streamers, banners, and flags made of divine cloth. It was covered by a net of strings of many jewels. Overhead was a great bejeweled canopy, from which hung wreaths of flowers of gold and jewels.
A parasol of Jambu River gold was held aloft969 by its stainless handle made of beryl. Vidvān was being fanned by precious stainless fans made of the feathers of the king of geese,970 and censers of various incenses perfumed the air around him.
There was an entourage of five thousand musicians to the right and left who played and beat on musical instruments, emitting a beautiful music that transcended that of the devas and filled the town of Mahāsaṃbhava in order to bring delight to beings. These ten thousand beings let fall a rain from clouds of divine flowers. Their bodies surpassed those of devas and humans. They had the complete bodhisattva motivation and were adorned with jewelry that surpassed that of the devas.
Sudhana, the head merchant’s son, approached the householder Vidvān and, having come up to him, bowed his head to Vidvān’s feet, circumambulated him, keeping him to his right, many hundreds of thousands of times, and sat down before him. With his palms together in homage, Sudhana said, “Ārya, I have set out to attain the highest, complete enlightenment in order to end the suffering of all beings, [F.12.b] in order to bring all beings to happiness, in order to save all beings from the ocean of saṃsāra, in order to take all beings across to the island of the jewels of the Dharma, in order to dry up the moisture of the cravings of all beings, in order to create the moisture of compassion in all beings, in order to expel all delight and craving of desire from all beings, in order to make all beings gain a craving for the wisdom of buddhahood, in order to make all beings pass through the jungle of saṃsāra, in order to make all beings develop a delight and desire for the Dharma and the qualities of the buddhas, in order to make all beings depart from the city of the three realms, and in order to lead all beings to the city971 of omniscience.
“However, I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Ārya, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how having trained in it they become supports for all beings!”
The householder Vidvān said to Sudhana, the head merchant’s son, “Noble one, it is excellent, excellent, that you have developed the aspiration for the highest, complete enlightenment!
“Noble one, it is rare to find a being who develops the aspiration for the highest, complete enlightenment, who seeks the bodhisattva conduct, [F.13.a] who never has enough of gazing upon a kalyāṇamitra, who never tires of coming into the presence of a kalyāṇamitra, who never becomes dispirited in serving a kalyāṇamitra, who never becomes unhappy with seeking a kalyāṇamitra, who never turns back from seeking a kalyāṇamitra, who never ceases to sincerely yearn for and be attracted to a kalyāṇamitra, who never turns away from gazing upon a kalyāṇamitra, who is never despondent in following the instructions of a kalyāṇamitra, and who never wearies of serving and honoring a kalyāṇamitra.
“Noble one, do you see those in my entourage?”
Vidvān said, “Noble one, I made all of them develop the aspiration for the highest, complete enlightenment. I have caused them to be reborn in the family of the tathāgatas. I have nourished them through the accumulation of the perfections. I have made them practice all the good qualities. I have made them develop the ten strengths of the tathāgatas. I have made them transcend the family of the world. I have established them in the family of the tathāgatas. I have made them turn away from the wheel of worldly existences. I have made them enter into the turning of the wheel of the Dharma. I have saved them from falling into lives in the three lower existences. I have established them in the understanding of the true nature of phenomena.
“Noble one, it is in that way that bodhisattvas become a refuge for all beings.
“Noble one, I have attained the bodhisattva liberation called972 the merit that arises from the treasury of mind. Through its power I give food to those who wish for food; drink for those who wish for drink; [F.13.b] excellent flavors to those who wish for excellent flavors; hard food to those who wish for hard food; soft food to those who wish for soft food; food that is licked to those who wish for food that is licked; food that is sucked to those who wish for food that is sucked; clothes to those who wish for clothes; flowers to those who wish for flowers; garlands to those who wish for garlands; perfume to those who wish for perfume; incense to those who wish for incense; ointments to those who wish for ointments; powders to those who wish for powders; jewelry and adornments to those who wish for jewelry and adornments; jewels to those who wish for jewels; gold to those who wish for gold; silver to those who wish for silver; pearls to those who wish for pearls; dwellings to those who wish for dwellings; seats to those who wish for seats; beds to those who wish for beds; medicine that heals illness to those who wish for medicine that heals illness; utensils to those who wish for utensils; carriages to those who wish for carriages;973 steeds to those who wish for steeds;974 elephants, horses, chariots, oxen, donkeys, water buffalo, sheep, and goats975 to those who wish for elephants, horses, chariots, oxen, donkeys, water buffalo, sheep, and goats; banners, parasols, and flags to those who wish for banners, parasols, and flags; male and female slaves to those who wish for male and female slaves; a retinue of youths to those who wish for a retinue of youths; women to those who wish for women; girls to those who wish for girls; crowns and topknot jewels to those who wish for crowns and topknot jewels; topknot jewels combined with leather to those who wish for topknot jewels combined with leather; locks of pure, deep-black hair to those who wish for locks of pure, deep-black hair; [F.14.a] and so on, up to I give all the various kinds of utensils to those who wish for all the various kinds of utensils.
“Noble one, stay a moment and you will see a sight.”
As soon as the householder Vidvān said those words, at that moment, having been invited by the householder Vidvān in the prayers he had made in the past, there came countless beings from different directions, from different lands, from different districts, from different towns, from different markets, from different cities, from different villages, from different hamlets, from different houses, from different castes, from different families, from different levels of families, from different ways of life, and from different classifications of stations in life. These beings had various different sensory perceptions, wishing for various kinds of food, desiring various kinds of food, with various aspirations, desiring different aspirations and desires, desiring pure food and drink, desiring meat, wishing to consume contrasting kinds of different food, and remaining in various kinds of distinct sensory perceptions and different ways of life. In other words, among humans there were those who wished for such various kinds of food as boiled rice, sour gruel, broths, fish, and meat.
Whatever were the different kinds of food and drink that were wished for by those with different ways of life among human beings, through the power of the bodhisattva, the drumbeat of the unimpeded generosity of the bodhisattva, and the invitation made by the past prayers of the bodhisattva, all those human beings came there, and when they had arrived they entreated the householder Vidvān. They looked upon him, observed him, and addressed him.
The householder Vidvān, knowing that the petitioners had all gathered there, [F.14.b] thought for a moment and then looked up into the sky. From the realm of the sky there came into the palms of his hands a great number of various kinds of food and drink, with various kinds of flavors, various kinds of colors, and various kinds of aromas. He gave these different kinds of food, drink, and utensils to all the petitioners gathered there, who had different aspirations and desires, in accordance with what they desired, so that they were satiated, pleased, contented, delighted, joyful, and overwhelmed with happiness.
Having concluded satisfying them in that way, afterward he taught them the Dharma. He taught the Dharma that elucidated the cause of gathering a vast accumulation of wisdom, elucidated the cause that made it impossible for poverty to occur, elucidated the cause of the arising of perfect great enjoyment, elucidated the cause of the arising of the attainment of the Dharma’s way of wisdom, elucidated the cause of the arising of gathering a vast accumulation of merit, elucidated the cause of the arising of the attainment of the enjoyment of the food of happiness, elucidated the cause of the arising of the attainment of a body adorned by the signs and features of a great being, elucidated the cause of the arising of the attainment of invincible strength, elucidated the cause of the arising of the attainment of the unsurpassable976 food of wisdom, and elucidated the cause of the arising of the attainment of the inexhaustible strength of merit that defeats the strength977 of all the māras.
When all those who came wishing for food were satisfied through having obtained various kinds of food from the realm of the sky, the householder Vidvān taught them the Dharma so that they could attain perfect lifespans, color, strength, happiness, and eloquence. [F.15.a]
When all those who came wishing for drink were satisfied and delighted through having obtained many kinds of delicious, nontransgressive drinks, the householder Vidvān taught them the Dharma so that they would turn away from thirsting for saṃsāra, from delighting in saṃsāra, and would develop a delight in the Buddhadharma, a thirst978 for the Buddhadharma.
After all those who came wishing for excellent flavors had been satisfied by the different excellent flavors of sweetness, sourness, saltiness, spiciness, bitterness, and astringency, the householder Vidvān taught them the Dharma so that they would attain the supreme flavor of the physical signs of a great being.
When all those who had come from all directions wishing for carriages979 had received the gifts of different kinds of carriages, the householder Vidvān taught them the Dharma so that they would ride upon the Mahāyāna.
When those wishing for clothes had come from all directions, the householder Vidvān, knowing that they had all gathered there, thought for a moment and then looked up into the sky. From the realm of the sky appeared many kinds of pure clothes in various colors—blue, yellow, red, white, madder, and transparent980—that came into the palms of his hands. When the householder Vidvān had distributed these to the petitioners, he taught them the Dharma so that they would have the pure attainment of a tathāgata’s unsurpassable sense of shame and conscience that is like the color of gold.
In that way, the householder Vidvān demonstrated the inconceivable scope of the bodhisattva liberation.
Then he said to Sudhana, the head merchant’s son, [F.15.b] “I know only the bodhisattva liberation called the merit that arises from the treasury of the mind. How could I know the conduct, describe the qualities, or teach the miraculous powers of the bodhisattvas who have attained the power over requisites; who have attained jewel-producing hands; who can cover all world realms without exception with their hands in order to accomplish various offerings to the buddhas; who can send down rain from clouds of jewels of various colors upon the circles of the followers of all the tathāgatas; and similarly can send down rain from clouds of jewelry of various colors, from clouds of crowns of various colors, from clouds of kūṭāgāras of various colors, from clouds of clothing of various colors, from clouds of the various melodious sounds of divine musical instruments being played and beaten and beautiful songs, from clouds of flowers of various colors, from clouds of perfumes of various colors, from clouds of incense, garlands, ointments, powders, Dharma robes, parasols, banners, and flags of various colors, from clouds of every kind of offering to all the buddhas, and from clouds of all requisites that fall upon all the circles of followers of the tathāgatas and all realms of beings in order to honor and make offerings to all the buddhas and in order to ripen and guide all beings?
“Depart, noble one. In this southern region there is a town called Siṃhapota, where dwells a head-merchant patron of the Dharma by the name of Ratnacūḍa. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”
Sudhana, the head merchant’s son, was pleased, delighted, enraptured, overjoyed, and filled with happiness.981 [F.16.a] He demonstrated to the householder Vidvān the respect of a Dharma pupil. Sudhana viewed him as someone through whose blessing one can receive all the Buddhadharma, viewed him as someone through reliance on whom one can attain omniscience; he demonstrated a continuous delight982 in the kalyāṇamitras; he had the determination to obey every instruction of the kalyāṇamitras; being under their power he followed the kalyāṇamitras; he longed to listen983 to the teachings and words of the kalyāṇamitras; he kept in mind the power of faith that came from the kalyāṇamitras; he sought the instructions of the kalyāṇamitras; and he aspired to follow and please the kalyāṇamitras.
Sudhana bowed his head to the feet of the householder Vidvān, circumambulated the householder Vidvān, keeping him to his right, many hundreds of thousands of times, and, looking back again and again, departed from the householder Vidvān.
Colophon
This was translated and revised by the Indian upādhyāyas Jinamitra and Surendrabodhi and by the chief editor Lotsawa Bandé Yeshé Dé and others.2232
Tibetan Editor’s Colophon
A Multitude of Buddhas is the marvelous essence of the final, ultimate, definitive wheel from among the three wheels of the Sugata’s teaching. It has many other titles, such as The Mahāvaipulya Basket, The Earring, The Lotus Adornment, and so on.
It has seven sections:2233 A Multitude of Tathāgatas,2234 The Vajra Banner Dedication,2235 The Teaching of the Ten Bhūmis,2236 The Teaching of Completely Good Conduct,2237 [F.362.b] The Teaching of the Birth and Appearance of the Tathāgatas,2238 The Transcendence of the World,2239 and Stem Array.2240 These are subdivided into forty-five chapters.
According to Butön Rinpoché and others, it contains thirty-nine thousand and thirty verses, a hundred and thirty fascicles, and an additional thirty verses. In the Tshalpa Kangyur edition there are a hundred and fifteen fascicles, the Denkarma edition has a hundred and twenty-seven fascicles,2241 and present-day editions have various numbers of fascicles.2242
This sūtra was first received from Ārya Nāgārjuna by Paṇḍita Buddhabhadra and Paṇḍita Śikṣānanda (652–710), and they both translated it into Chinese. It is taught that Surendrabodhi and Vairocanarakṣita became principal editors for a Chinese translation.
As for the lineage of the text, there is the lineage from China: The perfect Buddha, Ārya Mañjuśrī, Lord Nāgārjuna, the two paṇḍitas mentioned above, and Heshang Tushun. Then the lineage continued through others until Üpa Sangyé Bum received it from Heshang Gying-ju. Then that lineage was passed on through Lotsawa Chokden and has continued up to the present time.
The lineage from India is as follows:
It was passed from Nāgārjuna to Āryadeva, and then Mañjuśrīkīrti, and so on, until Bari Lotsawa received it from Vajrāsana. It is taught that the lineage then continued through Chim Tsöndrü Sengé, the great Sakya Lord,2243 and so on.
However, I have not seen any other text or history of a translation made by any other lotsawa or paṇḍita other than those listed in the colophon to this translation into Tibetan.
The king of Jangsa Tham2244 had a complete Kangyur made that was based on the Tshalpa Kangyur. At the present time this is known as the Lithang Tshalpa Kangyur (1609–14). I considered this to be a reliable source and so have made it the basis for this edition. However, it has many omissions, accretions, and misspellings, and therefore I have at this time corrected it by seeking out many older editions.
There are variant Indian texts and conflicting translations, and I have not been able to ascertain from them a definitive single meaning or correct words. Nevertheless, this text is nothing but a valid edition.
There are varying translations of terms that have been left unrevised, as there is no contradiction in meaning. For example, it has rgyan instead of bkod pa;2245 ’byam klas instead of rab ’byams;2246 so so yang dag par rig pa instead of tha dad pa yang dag par shes pa;2247 thugs for dgongs pa;2248 [F.363.a] nyin mtshan dang zla ba yar kham mar kham dang instead of nyin mtshan dang yud du yan man dang;2249 and tha snyad instead of rnam par dpyod pa.2250
Sanskrit words have many cases and tenses, so that although the Tibetan lotsawas and paṇḍitas, who had the eyes of the Dharma, translated their meaning, their tenses, cases, and so on are difficult to discern. Those are the majority of the examples of uncertainty, and there are also a few other kinds, but they are nevertheless in accord with Tibetan grammar.
In most texts there are many archaic words, so that the meaning of the translation is not clear, but there is a consistency when those words are all in archaic Tibetan. However, there appears to have occurred in later times a strong adulteration of the text so that there is a mixture of archaic and modern forms. There are also unreliable placements of the shad mark that differentiates clauses, but all these have been left as they are because these faults are few and minor. Therefore, this revision has been diligently edited without becoming analogous to knocking down the ancient megaliths of the southern regions.
May this remain for the entire kalpa within the circle of the Cakravāla Mountains, as bright as the sun and moon, as the glory of the merit of nonsectarian beings and the precious teaching of the Buddha.
This was printed in the water tiger year called dge byed (1722),2251 in the presence of Tenpa Tsering (1678–1738), the divine Dharma king who rules in accordance with the Dharma, who has the vast, superior wealth of the ten good actions, and who is a bodhisattva as a ruler of humans and the source of happiness in the four regions of greater Tibet.
This was written by the attendant Gelong Tashi Wangchuk, who in the process of revision was commanded to become its supervisor.
Ye dharmahetuprabhavā hetun teṣān tathāgato hy avadat. Teṣāñ ca yo nirodha evaṃ vādī mahāśramanaḥ.
Bibliography
Kangyur Texts
sdong po bkod pa (Gaṇḍavyūha). Toh 44, ch. 45, Degé Kangyur vol. 37 (phal chen, ga), folios 274.b–396.a; vol. 38 (phal chen, a), folios 1.b–363.a.
sdong po bkod 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. 37, pp. 590–853; vol. 38, pp. 3–800.
sdong po bkod pa. Stok Palace Kangyur vol. 39 (phal chen, ca), folios 22.b–352.a; vol. 40 (phal chen, cha), folios 1.a–310.a.
sangs rgyas phal po che zhe bya ba shin tu rgyas pa chen po’i mdo (Buddhāvataṃsakanāmamahāvaipulyasūtra) [The Mahāvaipulya Sūtra “A Multitude of Buddhas”]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, ka–a). Stok Palace Kangyur vols. 35–40 (phal chen, ka–cha).
dga’ bo la mngal na gnas pa bstan pa (Nandagarbhāvakrantinirdeśa) [The Sūtra on Being in the Womb That Was Taught to Nanda]. Toh 57, Degé Kangyur vol. 41 (dkon brtsegs, ga), folios 205.b–236.b.
rgya cher rol pa (Lalitavistara). Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in Dharmachakra Translation Committee (2013).
snying rje chen po’i pad ma dkar po (Mahākaruṇāpuṇḍarīka) [White Lotus of Compassion Sūtra]. Toh 111, Degé Kangyur vol. 50 (mde sde, cha), folios 56.a–128.b.
ting nge ’dzin gyi rgyal po’i mdo (Samādhirājasūtra). Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1.b–170.b. English translation in Roberts (2018a).
dam pa’i chos pad ma dkar po (Saddharmapuṇḍarīka) [Lotus Sūtra/Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts (2018b).
bde ba can gyi bkod pa (Sukhāvatīvyūha). Toh 115, Degé Kangyur vol. 51 (mdo sde, ja), folios 195.b–200.b. English translation in Sakya Pandita Translation Group (2011).
rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde’i dbang po’i rgyal po (Mahāvairocanābhisambodhivikurvatīadhiṣṭhānavaipulyasūtraindrarājānāmadharmaparyāya). Toh 494, Degé Kangyur vol. 86 (rgyud, tha), folios 151.b–260.a.
phung po gsum pa’i mdo (Triskandhakasūtra) [The Confession of the Three Heaps]. A reference to a passage (1.43 et seq.) in the Vinaya-viniścayopāli-paripṛcchā, Toh 68, Degé Kangyur vol. 43 (dkon brtsegs, ca) folios 120.a–121.a. English translation in UCSB Buddhist Studies Translation Group (2021).
byang chub sems dpa’i spyod yul gyi thabs kyi yul la rnam par ’phrul pa bstan pa (Bodhisattvagocaraupāyaviṣayavikurvāṇanirdeśa/Satyaka Sūtra) [The Teaching of the Miraculous Manifestation of the Range of Methods in the Field of Activity of the Bodhisattvas]. Toh 146, Degé Kangyur vol. 57 (mdo sde, pa), folios 82.a–141.b. English translation in Jamspal (2010).
tshangs pa’i dra ba’i mdo (Brahmajālasūtra). Toh 352, Degé Kangyur vol. 76 (mdo sde, aH), folios 70.b–86.a.
tshe dang ldan pa dga’ bo la mngal du ’jug pa bstan pa (Āyuṣmannandagarbhāvakrantinirdeśa) [The Sūtra on Entering the Womb That Was Taught to Āyuṣmat Nanda]. Toh 58, Degé Kangyur vol. 41 (dkon brtsegs, ga), folios 237.a–248.a. English translation in Kritzer 2021.
bzang po smon lam (Bhadracaryāpraṇidhāna). Toh 1095, Degé Kangyur vol. 101 (gzungs, waM), folios 262.b–266.a.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (nyi khri, ka–ga). English Translation in Padmakara Translation Group (2023).
sa bcu’i le’u (Daśabhūmika) [Ten Bhūmi Sūtra]. Toh 44, ch. 31, Degé Kangyur vol. 36 (phal chen, ga), folios 46.a–283.a. English translation in Roberts (2021).
sems kyi rgyal pos dris nas grangs la ’jug pa bstan pa. Toh 44, ch. 36, Degé Kangyur vol. 36 (phal chen, kha), folios 348.b–393.b. Comparative Edition (dpe bsdur ma) Kangyur vol. 36 (phal chen, kha), pp. 807–25.
Sanskrit Editions of the Gaṇḍavyūha
Vaidya, P. L., ed. Gaṇḍavyūhasūtra. Darbhanga: Mithila Institute, 1960.
Gaṇḍavyūhasūtra. GRETIL edition input by members of the Digital Sanskrit Buddhist Canon Input Project, based on the edition by P. L. Vaidya. Gaṇḍavyūhasūtra. Darbhanga: The Mithila Institute, 1960. Last updated July 31, 2020.
Suzuki, D. T., and Hokei Idzumi, eds. The Gaṇḍavyūha Sūtra. rev. ed. Tokyo: Society for the Publication of Sacred Books of the World, 1949.
Chinese Editions of the Gaṇḍavyūha and Commentaries
Da fangguang fohuayan jing 大方廣佛華嚴經 (Avataṃsaka Sūtra), translated by Buddhabhadra. Taishō 278.
Da fangguang fohuayan jing 大方廣佛華嚴經 (Avataṃsaka Sūtra), translated by Śikṣānanda. Taishō 279.
Da fangguang fohuayan jing 大方廣佛華嚴經 (Avataṃsaka Sūtra), translated by Prajñā. Taishō 293.
Da fangguang fohuayan jing ru fajie pin 大方廣佛華嚴經入法界品 (Avataṃsaka Sūtra, Gaṇḍavyūha Chapter), translated by Divākara. Taishō 295.
Da fangguang fohuayan jing busiyi fo jingjie fen 大方廣佛華嚴經不思議佛境界分 (Avataṃsaka Sūtra, Chapter on The Teaching on the Inconceivability of the Buddhadharma), translated by Devaprajñā. Taishō 300.
Da fangguang fohuayan jing busiyi fo jingjie fen 大方廣佛華嚴經入法界品四十二字觀門 (Avataṃsaka Sūtra, Contemplation on the 42 Syllables of the Gaṇḍavyūha), translated by Amoghavajra. Taishō 1019.
Cheng Guan 澄觀. Da fangguang fohuayan jingshu 大方廣佛華嚴經疏 (Commentary on the Avataṃsaka Sūtra). Taishō 1735.
Translations of the Gaṇḍavyūha
Carré, Patrick. Soûtra de l’Entrée dans la dimension absolue. 2 vols.: I. Introduction et Traité de Li Tongxuan XXII–XL; II. Soûtra et glossaire. Plazac, France: Éditions Padmakara, 2019.
Cleary, Thomas. “Entry into the Realm of Reality” (chapter 39), in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra, pp. 1135–1532. Boston: Shambhala Publications, 1993.
Osto, Douglas (2010). “A New Translation of the Sanskrit Bhadracarī with Introduction and Notes.” New Zealand Journal of Asian Studies 12, no. 2 (2010): 1–21.
———(2020). “The Supreme Array Scripture.” D. E. Osto. Accessed July 6, 2021.
Related Works in Tibetan
Madhyavyutpatti (sgra sbyor bam po gnyis pa). Toh 4347, Degé Tengyur, vol. 204 (sna tshogs, co) folios 131.b–160.a.
Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.
Ngorchen Könchok Lhündrup (ngor chen dkon mchog lhun grub) and Ngorchen Sangyé Phuntsok (ngor chen sangs rgyas phun tshogs). Ngor chos ’byung: A History of Buddhism, being the text of dam pa’i chos kyi byung tshul legs par bshad pa bstan pa rgya mtshor ’jug pa’i gru chen zhes bya ba rtsom ’phro kha skon bcas. New Delhi: Ngawang Topgay, 1973.
Pekar Zangpo (pad dkar bzang po). mdo sde spyi’i rnam bzhag: bstan pa spyi’i rgyas byed las mdo sde spyi’i rnam bzhag bka’ bsdu ba bzhi pa zhes bye ba’i bstan bcos. Beijing: mi rigs dpe skrun khang (Minorities Publishing House), 2006.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Situ Chökyi Jungné (si tu chos kyi ’byung gnas). “sde dge bka’ ’gyur gyi dkar chags.” In ta’i si tu pa kun mkhyen chos kyi ’byung gnas bstan pa’i nyin byed kyi bka’ ’bum, vol. 9, folios 1.b–224.b. Kangra, Himachal Pradesh: Palpung Sungrab Nyamso Khang, 1990.
Related Works in Other Languages
Burnouf, Eugene. Le lotus de la bonne loi. Paris: L’Imprimerie Nationale, 1852.
Carré, Patrick. Notes sur la traduction française de l’Avataṃsakasūtra. Forthcoming.
Dharmachakra Translation Committee, trans. The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Delhi: Motilal Banarsidass, 1970.
Fontein, Jan (2012). Entering the Dharmadhātu: A Study of the “Gandavyūha” Reliefs of Borobudur. Leiden: Brill, 2012.
———(1967). The Pilgrimage of Sudhana: A Study of Gaṇḍavyūha Illustrations in China, Japan and Java. The Hague: Mouton, 1967.
Gifford, Julie A. Buddhist Practice and Visual Culture: The Visual Rhetoric of Borobodur. Abingdon: Routledge, 2011.
Gómez, Luis Óscar. “Selected Verses from the Gaṇḍavyūha: Text, Critical Apparatus, and Translation.” PhD diss., Yale University, 1967.
Gómez, Luis Óscar, and Hiram Woodward Jr., eds. Barabuḍur: History and Significance of a Buddhist Monument. Berkeley: Asian Humanities Press, 1981.
Hamar, Imre. “The History of the Buddhāvataṃsaka-sūtra: Shorter and Larger Texts.” In Reflecting Mirrors: Perspectives on Huayan Buddhism, edited by Imre Hamar, 139–68. Wiesbaden: Harrassowitz Verlag, 2007.
Harrison, Paul. “Searching for the Origins of the Mahāyāna: What Are We Looking For?” The Eastern Buddhist 28, no. 1 (1995): 48–69.
Kern, H. Saddharma-Puṇḍarīka or the Lotus of the Good Law. Sacred Books of the East 21. Oxford: Clarendon Press, 1884.
Kim, Hyung-Hi. La carrière du Bodhisattva dans l’Avataṃsaka-sūtra: Materiaux pour l’étude de l’Avataṃsaka-sūtra et ses commentaires chinois. Bern: Peter Lang, 2013.
Kritzer, Robert, trans. The Sūtra on Entry into the Womb (Garbhāvakrāntisūtra, Toh 58). 84000: Translating the Words of the Buddha, 2021.
Jamspal, Lozang. The Range of the Bodhisattva, A Mahāyāna Sūtra: Ārya-bodhisattva-gocara, Introduction and Translation. New York: The American Institute of Buddhist Studies, Columbia University Center for Buddhist Studies, Tibet House US, 2010.
Lewis, Todd T. “Contributions to the Study of Popular Buddhism: The Newar Buddhist Festival of Guṃlā Dharma.” Journal of the International Association of Buddhist Studies 16, no. 2 (Winter 1993): 309–54.
McMahan, David. “Transpositions of Metaphor and Imagery in the Gaṇḍavyūha and Tantric Buddhist Practice.” Pacific World Journal Third Series, no. 6 (Fall 2004): 181–94.
Monier-Williams, Monier. A Sanskrit–English Dictionary. Reprint of 1899 edition. Oxford: Oxford University Press, 1976.
Osto, Douglas (2008). Power, Wealth and Women in Indian Mahāyāna Buddhism: The Gaṇḍavyūha-sūtra. Oxfordshire: Routledge Critical Studies in Buddhism, 2008.
———(2009a). “ ‘Proto-Tantric’ Elements in the Gaṇḍavyūha-sūtra.” Journal of Religious History 33, no. 2 (June 2009): 165–77.
———(2009b). “The Supreme Array Scripture: A New Interpretation of the Title ‘Gaṇḍavyūha-sūtra.’ ” Journal of Indian Philosophy 37 (2009): 273–90.
Ōtake, Susumu. “On the Origin and Early Development of the Buddhāvataṃsaka-Sūtra.” In Reflecting Mirrors: Perspectives on Huayan Buddhism, edited by Imre Hamar, 87–107. Wiesbaden: Harrassowitz Verlag, 2007.
Padmakara Translation Group, trans. The Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh 9). 84000: Translating the Words of the Buddha, 2023.
Revianur, A. “Forms and types of Borobudur’s stupas.” In Cultural Dynamics in a Globalized World, edited by Melani Budianta et al., 577–84. New York: Routledge, 2018.
Roberts, Peter Alan, trans. (2018a). The King of Samādhis Sūtra (Samādhirājasūtra, Toh 127). 84000: Translating the Words of the Buddha, 2018.
———, trans. (2018b). The White Lotus of the Good Dharma (Saddharmapuṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha, 2018.
———, trans. (2021).The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha, 2021.
Sakya Pandita Translation Group, trans. The Display of the Pure Land of Sukhāvatī (Sukhāvatīvyūha, Toh 115). 84000: Translating the Words of the Buddha, 2011.
Shastri, Bahadur Chand. “The Identification of the First Sixteen Reliefs on the Second Main-Wall of Barabudur.” Bijarden tot de Taal-, Land- en Volkenkunde van Nederlandsch-Indië (Journal of the Humanities and Social Sciences of Southeast Asia) 89, no. 1 (January 1932): 173–81.
Steinkellner, E. Sudhana’s Miraculous Journey in the Temple of Ta Pho: The Inscriptional Text of the Tibetan Gaṇḍavyūhasūtra Edited with Introductory Remarks. Rome: Instituto italiano per il Medio ed Estremo Oriente, 1995.
Tsugunari Kubo and Akira Yuyama, trans. The Lotus Sutra (Taishō Volume 9, Number 262). Berkeley: Numata Center for Buddhist Translation and Research, 2007.
UCSB Buddhist Studies Translation Group, trans. Determining the Vinaya: Upāli’s Questions (Vinayaviniścayopāliparipṛcchā, Toh 68). 84000: Translating the Words of the Buddha, 2021.
Un, Ko. Little Pilgrim. Berkeley: Parallax Press, 2005.
Van Norden, Bryan, and Nicholaos Jones. “Huayan Buddhism.” The Stanford Encyclopedia of Philosophy (Winter 2019 Edition).
Walser, Joseph. Genealogies of Mahāyāna Buddhism: Emptiness, Power and the Question of Origin. New York: Routledge, 2018.
Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. New York: Routledge, 2009.