The Secrets of the Realized Ones
Chapter 18: Enjoying a Meal After Going to
Aḍagavatī
Toh 47
Degé Kangyur, vol. 39 (dkon brtsegs, ka), folios 100.a.–203.a
Imprint
First published 2023
Current version v 1.0.7 (2024)
Generated by 84000 Reading Room v2.25.1
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 sūtra, the narrative largely revolves around the figures of Vajrapāṇi, the yakṣa lord and constant companion of the Buddha, and the Buddha himself. In the first half of the sūtra, Vajrapāṇi gives a series of teachings on the mysteries or secrets of the body, speech, and mind of bodhisattvas and the realized ones. In the second half of the sūtra, Vajrapāṇi describes several events in the Buddha’s life: his practice of severe asceticism, his approach to the seat of awakening, his defeat of Māra, his awakening, and his turning of the wheel of Dharma. Following this, the Buddha gives a prediction of Vajrapāṇi’s future awakening as a buddha and travels to Vajrapāṇi’s abode for a meal. Interspersed throughout the sūtra are sermons, dialogues, and marvelous tales exploring a large number of topics and featuring an extensive cast of characters, including several narratives about past lives of Vajrapāṇi, Brahmā Sahāṃpati, and the Buddha himself. The sūtra concludes with the performance of two long dhāraṇīs, one by Vajrapāṇi and one by the Buddha, for the protection and preservation of the Dharma.
Acknowledgements
Translated by David Fiordalis and the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. A first draft was made from the Tibetan by Timothy Hinkle with the assistance of Tulku Tenzin Rigsang and others. David Fiordalis thoroughly revised the translation with close reference to the extant Sanskrit manuscript, as well as the Tibetan translation. Fiordalis also wrote the summary, introduction, annotations, and most of the glossary entries. Fiordalis would like to acknowledge Paul Harrison, who furnished him with his own digital images of the Sanskrit manuscript, and Péter-Dániel Szántó, who generously made his transcription of the manuscript available for readers.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Rory Lindsay and Nathaniel Rich edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. Martina Cotter was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Jane and Leo Tong Chen, and their family.
Text Body
The Teaching of the Mysteries and Secrets of the Realized Ones
Chapter 18: Enjoying a Meal After Going to Aḍagavatī
Now, Vajrapāṇi, Lord of the Guhyakas, was satisfied, overjoyed, pleased, and glad. He felt both delight and cheerfulness of mind at having received the prediction of the fulfillment of his intention. So he said to the Blessed One, “Would you please show compassion for me, Blessed One, and come with these bodhisattvas and great disciples to the capital city of Aḍagavatī in my abode of guhyakas and stay there for seven days? The reason, Blessed One, is that there are many different types of beings, such as yakṣas, kumbhāṇḍas, rākṣasas, piśācas, gandharvas, and mahoragas, dwelling in the capital city of Aḍagavatī. Seeing the Blessed One and hearing the Dharma will be to their benefit, prosperity, bliss, and aims for a long time, and from then on they will abstain from thoughts that are sullied by wickedness and anger. For the Four Great Kings and their assemblies, too, [F.171.a] it will be to their benefit, prosperity, bliss, and aims for a long time.”
By remaining silent, the Blessed One gave his consent that he would go to the capital city of Aḍagavatī in the abode of the Lord of the Guhyakas, together with the bodhisattvas and great disciples, and stay there for seven days. He did so out of compassion for Vajrapāṇi, Lord of the Guhyakas, and with the aim to cultivate further the roots of virtue of immeasurable beings and to fulfill the wishes of Vajrapāṇi, Lord of the Guhyakas. Knowing that the Blessed One had given his consent by remaining silent, Vajrapāṇi, Lord of the Guhyakas, was satisfied, overjoyed, pleased, and glad. He felt both delight and cheerfulness of mind. He bowed his head at the Blessed One’s feet and walked around him seven times, keeping him on the right. He then took leave of the Blessed One, and having left his presence, he went to the capital city of Aḍagavatī in his own abode.
At that point, it occurred to Vajrapāṇi, Lord of the Guhyakas, “I ought to make my courtyard into such an array of adornments that, when I perform the worship of the Realized One, all the gods from the desire and form realms will be awestruck, and the bodhisattvas who gather from the ten directions will feel delighted, and so that the worship I perform for the Realized One will be something grand.”
Then it occurred to him, “I remember one time the Blessed One, while he was resting for the night, entered a state of meditative concentration known as the endowment of inconceivable activity. He then went in the eastern direction, going past as many buddha domains as there are grains of sand in the Ganges River, to a world named Anantaguṇaratnavyūha, the buddha domain of the blessed realized one Vyūharāja, in order to make predictions for ten thousand bodhisattvas there. In that buddha domain, [F.171.b] I saw an inconceivable array that surpassed the arrays made by gods and human beings. For the worship of the Blessed One, I should make my courtyard into an array just like the array in Anantaguṇaratnavyūha.”
At that very moment, Vajrapāṇi, Lord of the Guhyakas, entered into the state of meditative concentration known as the king of great arrays and just as soon as Vajrapāṇi, Lord of the Guhyakas, had entered into the meditative concentration the king of great arrays, at that very moment the courtyard situated the middle of the capital city of Aḍagavatī appeared as an array that was exactly like the array in Anantaguṇaratnavyūha. It was grand and expansive. It spanned sixty-four leagues from east to west, and from north to south it spanned thirty-two leagues. The surface of the floor was made of the bluest lapis lazuli. The surrounding walls were made of sapphire, and the twin enclosures were set with all manner of gems, inlaid with lotuses of gold from the Jambu River. It was decorated with colorful strands, arranged with many heavenly linens, draped with many strands of pearl, and adorned with numerous garlands of silken fillets. It was covered with many garlands of flowers, perfumed by many bowls of burning incense, and many heavenly flowers of different colors and blossoms of jewels were scattered throughout it. It was colorful, beautiful to behold, gratifying to the mind, stimulating to the body, and something that brought excitement to one’s thoughts. It was truly an accumulation of endless virtues, a description in praise of which would have no measure.
In the courtyard, many hundreds of thousands of lion’s seats spontaneously appeared. They were studded with jewels, raised upon jeweled daises, arrayed with jeweled lotuses, covered with nets of pearls, divided into squares like a chessboard, arranged upon many heavenly linens, and above them were coverings of nets of jewels. They were arrayed in ways previously unseen and unheard of, [F.172.a] in ways that do not appear in many worlds, but the arrangement was set forth in such a way as to be appreciated by hundreds of different tastes. The hundreds of thousands of lion’s seats were set up so that they were not fixed upon the ground, and in the sky above them each and every lion’s seat was covered by a jeweled parasol endowed with the finest of all qualities.
Now, when he had created the array in the courtyard and the array of lion’s seats in that fashion, Vajrapāṇi, Lord of the Guhyakas, mindful and alert, arose from that meditative concentration. That night, he laid out an abundant and excellent meal, arrayed with many different flavors, made pure by the motivation of a bodhisattva, and worthy of being offered in worship to the Realized One. At the end of the night, he said to the Four Great Kings, “Friends, know this! I have invited the Blessed One to stay in my abode of the guhyakas along with the bodhisattvas of great courage and the great disciples, and he has accepted out of compassion for me.242 Therefore, you and your armies and assemblies, worship and serve the Blessed One with enthusiasm for seven days and do not become distracted by any other task.” To the yakṣas, rākṣasas, pretas, piśācas, gandharvas, kumbhāṇḍas, guhyakas, mahoragas, and the other kinds of beings who were residing in the capital city of Aḍagavatī, he said, “Friends, know this! I invited the Blessed One to come to the capital city of Aḍagavatī and he has agreed to come. Therefore, do not be malicious, do not be hostile, but worship the Blessed One with a great deal of joy, faith, and the utmost delight, and listen to the Dharma, too.” [B8]
Vajrapāṇi, Lord of the Guhyakas, then spoke to his eldest son, Vajrasena: “Handsome Face, use your superhuman powers and go to the heavenly realms from the Heaven of Brahmā’s Assembly up to the Supreme Heaven and inform the gods of those realms that the Blessed One [F.172.b] has been invited to receive his midday meal in the capital city of Aḍagavatī in the abode of Vajrapāṇi, Lord of the Guhyakas, and that whoever among them wishes to see him should come quickly. Do as your father says!” The son of the lord of the guhyakas then did as he was told.
Vajrapāṇi, Lord of the Guhyakas, then spoke to his second son, Subāhu: “Use your superhuman powers and go to the heavenly realms from the realms of the earth-dwelling deities and the sky-dwelling deities up to the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Heaven of the Contented, the Heaven of Those Whose Delight Comes from Magical Creations, and the Heaven of Those Who Possess the Power to Transform Others’ Delight into Their Own, and inform the gods of those realms that the Blessed One has been invited to receive his midday meal in the capital city of Aḍagavatī in the abode of Vajrapāṇi, Lord of the Guhyakas, and that whoever among them wishes to see him should come quickly. Do as your father says!” The young Subāhu then did as he was told.
Then, in an instant, in a fraction of an instant, many hundreds of thousands of gods from the desire and form realms appeared there and pervaded the surrounding area for ten thousand leagues. Vajrapāṇi, Lord of the Guhyakas, then arranged the offerings for the Blessed One, and in the morning he knelt down on his right knee, and, bowing down to the Blessed One with his palms joined together in a gesture of salutation, he informed the Blessed One that the midday meal was ready by reciting the following verses:
Knowing that Vajrapāṇi, Lord of the Guhyakas, had set out the midday meal, the Blessed One then spoke to the monks: “Since the Lord of the Guhyakas has set out the midday meal, monks, you should wear your monastic robes and take your alms bowls. Appoint a caretaker of the monastery and empower him with authority for seven days.” Those disciples and bodhisattvas who had superhuman powers then rose into the air by the power of their own superhuman powers, while those who did not have superhuman powers stood within the sphere of the Realized One’s aura of light and traveled through the vault of the sky with the Blessed One. Then, surrounded by a host of bodhisattvas and at the head of a host of disciples, the Blessed One vanished from the hill, Vulture Peak, while a host of gods lauded him and a host of goddesses sung his praise, all of them radiating light, showering a rain of flowers, and playing millions upon billions of musical instruments as they made domains tremble.
By means of the great majestic power of the Buddha, the great superhuman power of the Buddha, the great transformative power of the Buddha, the great miraculous display of the Buddha, the great glory of the Buddha, the great vital energy of the Buddha, the great demeanor of the Buddha, and the great child’s play of the Buddha, [F.173.b] they flew freely through the vault of the sky like the king of swans, toward the capital city of Aḍagavatī. The gods of the realms of desire and form saw the Blessed One coming from afar. As he flew freely through the vault of the sky, he looked like the sphere of the rising sun. He looked as if he were the full moon being encircled by a constellation of stars. He was surrounded by a host of gods as if he were Śakra, King of the Gods. He was surrounded by brahmās as if he were Great Brahmā.243
Those gods who saw him coming were satisfied, overjoyed, pleased, and glad. They felt both delight and cheerfulness of mind, and then as an act of worship of the Blessed One, they strewed the Blessed One with heavenly blossoms of blue lotus, white water lily, red lotus, white lotus, māndārava, great māndārava, flowers of the divine Pārijāta tree, red spider lily, great red spider lily, sthāla, great sthāla, rocaka, and great rocaka—flowers the size of great wheels, flowers with intoxicating fragrance, flowers with hundreds and thousands of petals, flowers colored like the red breast of a goose, star flowers that shone with the radiance of a star, flowers whose every part had an everlasting fragrance, and flowers that were ever blooming and pleasing to the eye. These and other flowers were strewn upon the Blessed One while the gods held aloft parasols, flags, and banners, and played hundreds of thousands of musical instruments.
With an array such as this one, with showers of flowers raining down, with a heavy downpour of powders, scented oils, garlands, and fragrances, and with cymbals and other musical instruments being played and songs being sung by hundreds of divine maidens, the Blessed One reached the capital city of Aḍagavatī in an instant—in a fraction of an instant. He alighted at the assembly hall of the Great King Vaiśravaṇa, together with the bodhisattvas and great disciples, and just as soon as the Blessed One was standing firmly on the surface of the earth, at that precise moment in time the great earth shook, gently [F.174.a] and slightly, so that no one was harmed by it.
When the Four Great Kings knew that the Blessed One had arrived at the capital city of Aḍagavatī, they hastened to his side with the utmost speed, together with the women from their inner chambers, their relatives, and their assemblies, carrying powders, scented oils, garlands, fragrances, incense, and flowers. When they arrived, first the Four Great Kings bowed their heads at the feet of the Blessed One, and worshiped him with the scented oils, garlands, incense, and flowers that they had brought, and they stood to one side with their arms outstretched, palms together in a gesture of salutation. Then, the women from the Four Great Kings’ inner chambers, their assembled armies, and everyone else who had gathered there all bowed their heads at the feet of the Blessed One, and stretched out their arms, palms together in a gesture of salutation.
The Blessed One then gave a talk on the Dharma that was oriented toward those who had gathered there, beginning with the Four Great Kings, which led twelve thousand living creatures among the assemblies of nāgas, yakṣas, rākṣasas, gandharvas, and kumbhāṇḍas gathered there to conceive the aspiration for awakening, and at the same time ten thousand maidens from the Four Great Kings’ inner chambers also conceived the aspiration for unsurpassable and perfect awakening.
At that point, Vajrapāṇi, Lord of the Guhyakas, along with the women from his inner chambers, surrounded by his relatives and their assemblies, and with the entire population of Anantaguṇaratnavyūha in his train, came to the assembly hall of the Great King Vaiśravaṇa, bearing all manner of flowers, fragrances, garlands, scented oils, incense, powders, linens, parasols, flags, and banners, and making music by singing and playing cymbals and other musical instruments. He approached the Blessed One, bowed his head at the Blessed One’s feet, walked around him seven times, keeping him on the right, [F.174.b] and worshiped the Blessed One with the flowers, incense, fragrances, garlands, scented oils, powders, linens, parasols, flags, and banners of various kinds that had been brought, and with music being made by singing and playing musical instruments. Then he paid homage to the Blessed One and brought him into his courtyard, along with the monastic community.
The Blessed One then sat down upon his own lion’s seat that had been prepared for him in the courtyard, which was hovering above the ground’s surface and was endowed with the finest of all qualities, while the bodhisattvas and the great disciples took their own seats, and so did the whole assembly.
Vajrapāṇi, Lord of the Guhyakas, then said this to the assembly of gods:244 “Come and assist the worship of the Realized One. For, as the Realized One has said,
“Therefore, friends, may you provide the accompanying approval and receive the merit that is the effect of such activity.”
Indeed, when the gods beheld the array in the courtyard and the array of lion’s seats, they were astounded, and thus inspired they uttered this inspired utterance: “Whose majestic power is this? Is it the Realized One’s, or is it that of the Lord of the Guhyakas?”
Then, a voice was heard from the sky, which said, “It is the empowering authority of the Lord of the Guhyakas. In the eastern direction from here, friends, beyond buddha domains equal to the number of grains of sand in the Ganges River, there is a world called Anantaguṇaratnavyūha, where the realized one Vyūharāja teaches the Dharma. With the Lord of the Guhyaka’s empowering authority, he has transformed the courtyard here [F.175.a] into an array with an appearance similar to the array that the Lord of the Guhyakas saw there.”
As soon as the Blessed One sat upon the lion seat, at that very moment, the yakṣas, rākṣasas, pretas, piśācas, gandharvas, guhyakas, and mahoragas that were dwelling in the capital city of Aḍagavatī drew near to the Blessed One. Once they had drawn near, they bowed their heads at the feet of the Blessed One, and then stood to the side, while raising their arms, palms together, in a gesture of salutation to the Blessed One.
Now, Vajrapāṇi, Lord of the Guhyakas, invited the Four Great Kings and the whole assembly, saying, “Come, all of you who have gathered here, join together while we present the Blessed One with the meal that has been set out accordingly.”
Then, along with the women from his inner chambers, his relatives, his sons, his soldiers, and his attendants, Vajrapāṇi, Lord of the Guhyakas, with his own hands and with the deepest respect, served the Realized One, the bodhisattvas, and the community of monks with an abundant and excellent meal of hard and soft foods, arrayed with many different flavors, a meal that was made pure by the motivation of a bodhisattva and worthy of being offered in worship to the Realized One, which satiated and entertained them. After he had entertained and satiated the Blessed One, and he knew that the Blessed One had washed his hands and put away his alms bowl,245 he sat down in front of the Blessed One to listen to the Dharma. When all the yakṣas and rākṣasas who were living in the capital city of Aḍagavatī had gathered there, too, they stood looking up at the face of the Blessed One with their arms outstretched, palms together in a gesture of salutation.
Bibliography
Primary Source Texts
’phags pa de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa bstan pa zhes bya ba theg pa chen po’i mdo (Āryatathāgatācintyaguhyanirdeśanāmamahāyānasūtra). Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100.a–203.a.
’phags pa de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa bstan pa zhes bya ba theg pa chen po’i mdo. 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. 39, pp. 289–542.
*Tathāgataguhyanirdeśasūtra. Manuscript G10765. The Asiatic Society, Kolkata. [For an unpublished transcription of this manuscript, see Szántó 2021.]
Editions, Translations, and Other Sources
Alter, Robert. The Art of Biblical Narrative. New York: Basic Books, 2011. First published 1981.
Anesaki, Masaharu. “Docetism (Buddhist).” In The Encyclopaedia of Religion and Ethics, vol. 4, edited by James Hastings et al., 835–40. Edinburgh: T. & T. Clark, 1911.
Bendall, Cecil (1883). Catalogue of the Buddhist Sanskrit Manuscripts in the University Library, Cambridge. Cambridge: Cambridge University Press.
———, ed. (1902). Çikshāsamuccaya: A Compendium of Buddhistic Teaching. Bibliotheca Buddhica I. St. Petersburg: Académie Impériale des Sciences.
Bendall, Cecil, and W. H. D. Rouse, trans. Śikṣā Samuccaya. London: John Murray, 1922.
Bodhi, Bhikkhu (1978). “The Meaning of the Word ‘Tathāgata’ According to the Pāli Commentaries: Text and Introductory Essay.” Pali Buddhist Review 3.2: 65–83.
———, trans. (2000). The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya. Boston: Wisdom.
———, trans. (2012). The Numerical Discourses of the Buddha: A Translation of the Aṅguttara Nikāya. Boston: Wisdom.
Bodhi, Bhikkhu, and Bhikkhu Ñāṇamoli, trans. The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya. Boston: Wisdom, 1995.
Buswell, Robert E., Jr., and Donald S. Lopez, Jr., eds. The Princeton Dictionary of Buddhism. Princeton, NJ: Princeton University Press, 2014.
Cowell, Edward B. and Robert Alexander Neil, eds. The Divyāvadāna: A Collection of Early Buddhist Legends. Cambridge: Cambridge University Press, 1886.
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.
Dharmachakra Translation Committee, trans. The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.
Edgerton, Franklin. Buddhist Hybrid Sanskrit English Dictionary. New Haven: Yale University Press, 1953.
Gómez, Luis, and Paul Harrison, trans. Vimalakīrtinirdeśa: The Teaching of Vimalakīrti. Berkeley, CA: Mangalam, 2022.
Goodman, Charles. The Training Anthology of Śāntideva. London: Oxford University Press, 2016.
Hamano, Tetsunori 滨野哲敬. 如來秘密経の佛陀觀 [The Conception of the Buddha in the Nyoraihimitsu-kyō]. Indogaku Bukkyōgaku Kenkyū 印度學 佛教學 研究第 38.1 (1987): 42–46.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Hidas, Gergely. Powers of Protection: The Buddhist Tradition of Spells in the Dhāraṇīvsaṃgraha Collections. Beyond Boundaries 9. Berlin: de Gruyter, 2021.
Hopkins, Edward Washburn. Epic Mythology. Strassburg: K. J. Trübner, 1915.
Ikuma, Hiromitsu 伊久間洋光 (2013). 『如来秘密経』の梵文写本について [On the Sanskrit Manuscript of the Nyoraihimitsu-kyō]. 印度學 佛教學 研究第 Indogaku Bukkyōgaku Kenkyū 61.2: 171–79.
———(2018). “Lalitavistara と『如来秘密経』の仏伝の対応関係” [On the Correspondence of the Lalitavistara with the Buddha’s Biography in the Nyoraihimitsu-kyō]. 印度學 佛教學 研究第 Indogaku Bukkyōgaku Kenkyū 67.1: 126–30.
———(2020).『如来秘密経』梵文写本における地名と民族名のリスト: 『大毘婆沙論』における並行説話との比較 [A List of the Place and Ethnic Names in the Sanskrit Manuscript of the Nyoraihimitsu-kyō: A Comparison with the Parallel Narrative in the *Abhidharma-mahāvibhāṣā]. 印度學 佛教學 研究第 Indogaku Bukkyōgaku Kenkyū 68.2: 101–5.
Jamspal, Lozang, et al., trans. The Universal Vehicle Discourse Literature (Mahāyānasūtrālaṃkāra). New York: American Institute of Buddhist Studies, 2004.
Jones, J. J., trans. The Mahāvastu, Vol. 2. Sacred Books of the Buddhists. London: Pali Text Society, 1976.
Lalou, Marcel. Inventaire des manuscrits tibétains de Touen-houang: conservés à la Bibliothèque nationale (Fond Pelliot tibétain). Vol. 3. Paris: Librairie d’Amérique et d’Orient, 1961.
Lamotte, Étienne (1966). “Vajrapāṇi en Inde.” In Mélanges de Sinologie offerts à Monsieur Paul Demiéville, 113–59. Paris: Presses Universitaires de France.
———(1970). Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñāpāramitopadeśa). Tome III: Chapitres XXXI-XLII. Louvain-la-neuve: Institute Orientaliste de la Université Catholique de Louvain.
———(1976). Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñāpāramitopadeśa). Tome IV: Chapitres XLII(suite)-XLVIII. Louvain-la-neuve: Institute Orientaliste de la Université Catholique de Louvain.
———(1981). Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñāpāramitopadeśa). Tome I: Chapitres I-XV. Louvain-la-neuve: Institute Orientaliste de la Université Catholique de Louvain.
———, trans. (1987). L’Enseignment de Vimalakīrti. Louvain-la-neuve: Institute Orientaliste de la Université Catholique de Louvain.
La Vallée Poussin, Louis de, ed. Mūlamadhyamakakārikās (Mādhyamikasūtras) de Nāgārjuna avec la Prasannapadā Commentaire de Candrakīrti. Bibliotheca Buddhica 4. St. Petersburg: Académie Impériale des Sciences, 1903.
Liland, Fredrik et al. Bodhisatvapiṭaka: A Critical Edition. Sanskrit Texts from the Tibetan Autonomous Region (STTAR). Vienna: Österreichische Akademie der Wissenschaften, forthcoming.
Lévi, Sylvain, ed. Mahāyāna-Sūtrālaṃkāra: Exposé de la Doctrine de Grand Vehicule. Paris: Librairie Honoré Champion, 1907.
Lewis, Todd. Popular Buddhist Texts from Nepal: Narratives and Rituals of Newar Buddhism. Albany: State University of New York Press, 2000.
Malalasekera, G. P. Dictionary of Pāli Proper Names. Vol. 1. London: John Murray, 1937.
Nanjio, Bunyiu, ed. The Laṅkāvatāra Sūtra. Kyoto: Otani University Press, 1923.
Norwegian Institute of Palaeography and Historical Philology, trans. The Collected Teachings on the Bodhisatva (Toh 56). 84000: Translating the Words of the Buddha, 2023.
Pāsādika, Bhikkhu, trans. (1978a). “The Sūtrasamuccaya—An English Translation from the Tibetan Version of the Sanskrit Original (I).” Linh-Son publication d’études bouddhiques 2: 19–30.
———, trans. (1978b). “The Sūtrasamuccaya—Nāgārjuna’s Anthology of (Quotations from) Discourses: English Translation (III).” Linh-Son publication d’études bouddhiques 4: 26–33.
———, trans. (1981). “The Sūtrasamuccaya—Nāgārjuna’s Anthology of (Quotations from) Discourses: English Translation (XIII).” Linh-Son publication d’études bouddhiques 14: 20–33.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Radich, Michael. The Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine. Hamburg: Hamburg University Press, 2015.
Shāstri, Hara Prasad. A Descriptive Catalogue of Sanskrit Manuscripts in Government Collection under the care of The Asiatic Society of Bengal. Vol. 1, Buddhist Manuscripts. Calcutta: Baptist Mission Press, 1917.
Shaw, Sarah. The Art of Listening: A Guide to the Early Teachings of Buddhism. Boulder, CO: Shambhala, 2021.
Shingan, Shaku. The Secrets of the Tathāgata: A Mahāyāna Sūtra. Kamakura: Shaku Shingan, 2021.
Silk, Jonathan A. “Serious Play: Recent Scholarship on the Lalitavistara.” Indo-Iranian Journal 65 (2022): 267-301.
Study Group on Buddhist Sanskrit Literature, ed. Vimalakīrtinirdeśa: Transliterated Sanskrit Text Collated with Tibetan and Chinese Translation. Tokyo: Taisho University Press, 2005.
Suzuki, Daisetz Teitaro, trans. The Lankavatara Sutra: A Mahayana Text. London: Routledge & Kegan Paul, 1932.
Szántó, Péter-Dániel. *Tathāgatācintyaguhyanirdeśasūtra: A formatted diplomatic transcript of the Sanskrit ms (The Asiatic Society, Kolkata, G10765). Version 1.0. 2021.
Thurman, Robert A. F., trans. The Teaching of Vimalakīrti (Vimalakīrtinirdeśa, Toh 176). 84000: Translating the Words of the Buddha, 2017.
Tucci, Giuseppe, ed. Minor Buddhist Texts, Part III: Third Bhāvanākrama. Serie Orientale Roma XLIII. Roma: Instituto Italiano per il Medio ed Estremo Oriente, 1971.
Tuladhar-Douglas, Will. Remaking Buddhism for Medieval Nepal. London: Routledge, 2014.
Vaidya, P. L., ed. Lalitavistara. 2nd Edition. Darbhanga: Mithila Institute, 1987.
Walshe, Maurice, trans. The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston: Wisdom, 1995.
Wang, Junqi, Meifang Zhang, Xiaofang Lü, Xin Song, Kawa Sherab Sangpo, and Dazhen. “A Preliminary Study on a Newly Discovered Sanskrit manuscript of Nāgārjuna’s Sūtrasamuccaya*.” Journal of Buddhist Studies 17 (2020): 59–88.
Watanabe, Shōgo. “Pañcaviṃśatisāhasrikā Prajñāpāramitā—VII Ekakṣaṇâbhisamayâdhikāraḥ (1).” Tōyō Daigaku Daigakuin Kiyō 27 (1990): 136–117.
Winternitz, Maurice. A History of Indian Literature, Vol II: Buddhist Literature and Jaina Literature. Calcutta: Calcutta University Press, 1933.
Zacchetti, Stefano. The Da zhidu lun 大智度論 (*Mahāprajñāpāramitopadeśa) and the History of the Larger Prajñāpāramitā. Hamburg: Numata Center for Buddhist Studies, 2021.
Zin, Monika. “Vajrapāṇi in the Narrative Reliefs.” In Migration, Trade and Peoples, Part 2: Gandharan Art, edited by Christine Fröhlich, 73–88. London: The British Academy, 2009.