The Stem Array
Vasumitrā
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)
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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.
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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
Vasumitrā
Sudhana, the head merchant’s son, with his mind illuminated by that great light of wisdom, focusing upon the light of omniscience, regarding the light of the power of the true nature, strengthening the way of retention that is the treasure of what was known from the voices of all beings, increasing the way of retention that possesses the Dharma wheels of all the tathāgatas, supporting1204 the power of the great compassion that is a refuge for all beings, realizing the strength of the omniscience that comes from the gateway of the light of the way of all Dharmas, following the pure aspiration that pervades the domain of the vast realm of phenomena, shining with the light of wisdom that illuminates all the directions of phenomena, accomplishing the power of the higher knowledge that pervades the array of world realms in the ten directions of all phenomena, and fulfilling the aspirations of accomplishing undertaking all the practices, memories, and actions1205 of the bodhisattvas, eventually arrived at the city of Ratnavyūha in the land of Durga and searched for the courtesan Vasumitrā.
The people there who did not know the qualities of the courtesan Vasumitrā [F.62.b] and lacked the knowledge of the scope of wisdom thought, “What does such a man—who has pacified and controlled senses, who is mindful, who is unconfused, whose mind is not agitated, who keeps his gaze the length of a yoke before him, whose mind is not overcome by sensations, who is not fixated on external features, whose eyes are averted1206 from dwelling on any physical form, whose mind is free of preoccupations, who is wise,1207 who is like an ocean, whose mind is unshakable and without weakness—want with the courtesan Vasumitrā? Someone like this does not delight in sensual pleasures, and so his mind cannot possibly go astray. Someone like this does not engage in impure1208 thoughts. It is not possible that someone like this would be a slave to desire. Someone like this does not fall under the power of a woman. It is not possible that someone like this is engaged in the field of conduct of the māras. Someone like this does not dwell in the field of conduct of the māras. It is not possible that someone like this is sinking into the mud of desire. Someone like this is not bound by the noose of the māras. He is not someone who would do what should not be done.”
Those who did know the special qualities of the courtesan Vasumitrā and directly perceived wisdom’s range of conduct said to him, “It is excellent, excellent, noble one, that you intend to ask questions of the courtesan Vasumitrā; you have perfectly obtained a good outcome. You are certainly aspiring to buddhahood. You are certainly wishing to become a refuge1209 for all beings. You are certainly wishing to remove from all beings the pain of desire. You are certainly wishing to dispel conceptions of beauty and purity. [F.63.a]
“Noble one, the courtesan Vasumitrā is in her home, which is on the north side of the city’s junction of three streets.”
Sudhana, the head merchant’s son, on hearing those words, was filled with joy, delighted, elated, pleased, and happy. He went to the home of the courtesan Vasumitrā. He saw that her house was huge and vast and surrounded by ten successive precious walls. It was encircled by ten successive rows of precious palm trees. It was encircled by ten successive moats filled with water and covered with divine, precious red lotuses, blue lotuses, night lotuses, and white lotuses; they were filled with water that possessed the eight good qualities; they had bottoms that were covered with gold dust; they were filled with aromatic water mixed with beautiful scents; and they were adorned by numerous precious fences.1210
He saw well-arranged buildings, palaces, kūṭāgāras made from every jewel with high1211 pinnacles, toraṇas, round windows, lattices, crescents, pavilions, shining banners, and so on, brilliant with various jewels. Her house was beautified by walls1212 of countless various jewels. Its floor was formed of jewels inlaid with beryls. Its environs were perfumed by every aromatic divine incense. It was perfumed by the aroma of supreme black agarwood incense. Its environs were anointed with unguents. Rooftop railings made of various jewels adorned the walls. It was covered above by nets of Jambu River gold inlaid with various jewels. A hundred thousand networks of hundreds of golden bells were ringing as they were moved by the breeze, emitting a pleasant, beautiful sound. It was adorned by precious flowers scattered and dispersed1213 from clouds of flowers made from every jewel. [F.63.b] The gateways were adorned by erected multicolored1214 banners made of all precious materials. The light from the brilliant shining of various precious jewels shone outward without limit. There was an endless treasure of a perfect multitude1215 of hundreds of thousands of precious trees of coral, diamonds, crystal, and so on,1216 and it was beautified by ten parks.
Sudhana saw there the courtesan Vasumitrā, who was beautiful, attractive, and delightful to see. She was endowed with a magnificent, perfect color. She had golden skin and deep black1217 hair. Her limbs and smaller features were all perfectly formed. She had a beautiful color, form, and shape that were superior to those of all humans and devas of the desire realm. The aspects of her voice were superior to those of Brahmā. She was skilled in the languages of all beings. She had a beautiful voice that had the array of all sounds.1218 She possessed the skill of the liberation called the array of the wheel of words. She had become skilled in all arts and treatises. She had trained to become wise in illusions through Dharma wisdom. She had attained all the methods and ways of the bodhisattvas. She had a beautiful body adorned by various kinds of precious jewelry. Her body was adorned by a brightly shining network of all jewels. Her body shone brightly, being adorned by an array of jewelry made of countless divine precious jewels. She wore tied upon her head a king of wish-fulfilling, supreme, precious jewels. She wore at her throat a string of beryl jewels with its middle adorned by diamonds, a multicolored beautiful lion, and precious jewels. [F.64.a]
She had a beautiful assembly of followers that could not be divided, that had a single aspiration and a similar share of the practice of the roots of merit.
She possessed an inexhaustible treasury of the treasure of the great accumulations of merit and wisdom.
Sudhana saw that all those buildings, the entire array of precious dwellings and palaces, were illuminated and made bright by the light that came from her body, which caused delight, physical pleasure and bliss, and joy and happiness in the mind.
Sudhana, the head merchant’s son, bowed his head to the feet of the courtesan Vasumitrā, stood before her with hands placed together in homage, and said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it. Āryā, 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 they should practice it!”
Vasumitrā said, “Noble one, I have attained the bodhisattva liberation called the complete attainment of freedom from desire.
“Noble one, in this way I appear to the devas in accordance with their wishes in the form, color, shape, and size of an apsaras with a brighter and purer color. In the same way, I appear in accordance with their wishes in a female form, color, shape, and size with a brighter and purer color to the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans. [F.64.b]
“When beings whose minds are encircled by desire come before me, I teach all of them the Dharma so that they will become free from desire. When they hear the Dharma, they attain freedom from desire. They attain the bodhisattva samādhi called the realm1219 of nonattachment. Some become free from desire the instant they see me, and they attain the bodhisattva samādhi called joyfulness. Some become free from desire when they hold my hand, and they attain the bodhisattva samādhi called going to and residing in all the buddha realms. Some become free from desire when they are alone in my company, and they attain the bodhisattva samādhi called the light of detachment. Some become free from desire just by gazing upon me, and they attain the bodhisattva samādhi called the display of the form of peace. Some become free from desire just by yawning, and they attain the bodhisattva samādhi called the disarraying of adversaries. Some become free from desire just by closing their eyes, and they attain the bodhisattva samādhi called the light of the buddha domains. Some become free from desire just by embracing me, [F.65.a] and they attain the bodhisattva samādhi called the essence of gathering and not abandoning all beings. Some become free from desire just by kissing me, and they attain the bodhisattva samādhi called touching the treasure of the merit of all beings. In that way, I establish all the beings who come to me in the bodhisattva liberation called the complete attainment of freedom from desire and the manifestation of the attachment-free level of omniscience.”
Sudhana asked, “Āryā, what roots of merit did you develop? What kinds of activities did you accumulate so that you have attained this kind of perfection?”
Vasumitrā replied, “Noble one, I remember that in a past time, there had appeared in the world a tathāgata, an arhat, a samyaksaṃbuddha, one with wisdom and conduct,1220 a sugata, one who knows the world’s beings, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat named Atyuccagāmin.
“The Tathāgata Atyuccagāmin, because of his love for beings, went to the capital city named Sumukhā. When he placed his foot upon the threshold of its gateway, the entire city shook and became huge, vast, and made of many jewels. In the sky above, there was the light of a display of many jewels; it was filled with various precious flowers, emitted the sound of various divine musical instruments, and was pervaded by vast, measureless clouds of deva bodies. [F.65.b]
“Noble one, at that time, I was the wife of a head merchant, and my name was Sumati. Inspired by the miracles of the Buddha,1221 my spouse and I ran and came to the Tathāgata in a street in the middle of the city. Developing a fast faith, I offered to him one precious bell.1222
“At that time, Mañjuśrī Kumārabhūta was an attendant of the Bhagavat, the Tathāgata Atyuccagāmin. Through him I developed the aspiration to the highest, complete enlightenment.
“Noble one, I know only this bodhisattva liberation called the complete attainment of freedom from desire. How could I know the conduct or describe the qualities of those bodhisattvas1223 who dwell in infinite method and wisdom, who have a vast, immense treasure of merit, and who are invincible in their scope of wisdom?
“Depart, noble one. In this southern region there is a city called Śubhapāraṃgama. There dwells a householder by the name of Veṣṭhila who makes offerings to a sandalwood chair that is a tathāgata shrine. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”
Then Sudhana, the head merchant’s son, bowed his head to the feet of the courtesan Vasumitrā, circumambulated the courtesan Vasumitrā many hundreds of thousands of times, keeping her to his right, and, looking back again and again, departed from the courtesan Vasumitrā.
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.
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