In The Exposition on the Universal Gateway, the bodhisattva Amalagarbha arrives in this world from a distant pure land to request teachings from the buddha Śākyamuni. The Buddha proceeds to explain to all assembled bodhisattvas, monks, and lay devotees the manner in which the five aggregates are equal to meditative absorption. He also explains how the various classes of beings and all other phenomena are absorption as well. In conclusion, he lists the names of various absorptions and the benefits one obtains upon attaining these states.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. The translation was produced by Oriane Lavolé who also wrote the introduction. Andreas Doctor compared the translation with the original Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Exposition on the Universal Gateway takes place at Vulture Peak Mountain where a celestial bodhisattva named Amalagarbha arrives with a large retinue to request teachings from the Buddha Śākyamuni. In response, the Buddha delivers a teaching that describes how all phenomena are forms of absorption. The Buddha first points out how each of the aggregates are absorption and then he proceeds to describe how all beings and phenomena are absorption as well. The reason why phenomena are absorption is their shared empty nature. In short, emptiness is the intrinsic nature of absorption as well as all other phenomena.
Following this teaching, Mañjuśrī asks the Buddha to list the names of various absorptions for the benefit of the assembled bodhisattvas. In response, Śākyamuni mentions a number of absorptions as well as the spiritual accomplishments that they bring. Mañjuśrī rejoices in this teaching and makes aspiration prayers to benefit all those who hear this teaching. Suddenly, however, the demon Māra appears and laments this situation. He begs the Buddha not to bless the teaching he has just delivered, since that would result in Māra’s realm becoming empty. The Buddha surprisingly grants Māra this request and so the demon joyfully returns with his aims fulfilled. In answer to Mañjuśrī’s astonishment at this unexpected turn of events, the Buddha delivers a short teaching on the nondual nature of all phenomena, which delights the whole congregation and reassures everyone that everything is well, nevertheless.
To our knowledge, a Sanskrit version of this sūtra no longer exists. However, an early Sanskrit prototype of the text appears to have circulated in the southern parts of Central Asia as an independent scripture, not yet part of the Heap of Jewels collection, as early as the mid-fifth century.1 Khotanese references to this sūtra from that time also seem to confirm its Sanskrit title, which is otherwise not attested elsewhere.2
The sūtra was translated twice into Chinese. The first of the Chinese translations (Taishō 315) was produced in 287
In Tibet, the text was translated together with the other scriptures in the Heap of Jewels collection. The Tibetan colophon lists the translators as the Indian preceptors Jinamitra and Surendrabodhi, and the Tibetan translator Yeshé Dé, who were active translators in the late eighth and early ninth centuries.6 The sūtra appears to have had limited popularity in Tibet, as it is not quoted widely in commentarial treatises.
This English translation was prepared based on the Tibetan translation found in the Degé Kangyur, in consultation with the Stok Palace manuscript and the Comparative Edition (dpe bsdur ma).
[F.185.a][F.184.b]Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was staying at Vulture Peak Mountain by Rājagṛha, together with a great saṅgha of eight hundred monks, and with forty-two thousand bodhisattvas. At that time, a bodhisattva great being by the name Amalagarbha, accompanied by ninety-two thousand other bodhisattvas, set out from the world known as Immaculate Conduct—the buddhafield of the thus-gone, worthy, perfect buddha Saṃkusumita. They traveled to Vulture Peak Mountain, here in this Sahā world, where the blessed, thus-gone, worthy, perfect buddha Śākyamuni dwelled.
As the bodhisattva great being Amalagarbha arrived in the sky, surrounded and attended by a great assembly of bodhisattvas, the Blessed One noticed him. As he caught sight of him, the Blessed One thought, “The bodhisattva great being Amalagarbha has been dispatched here by the thus-gone, worthy, perfect buddha Saṃkusumita in order to receive the Dharma teaching called The Exposition on the Universal Gateway. Therefore, I, for my part, should gather the bodhisattvas.” Then, because the Blessed One formed this intent, all bodhisattva great beings residing in boundless, infinite worlds7 arrived at Vulture Peak Mountain here in this Sahā world to meet the Blessed One.
Upon arrival, they bowed their heads to the Blessed One’s feet and sat down to one side.[F.185.b] All the bodhisattva great beings at Vulture Peak Mountain who had retired for meditation8 also gathered. The bodhisattva great being Amalagarbha then went before the thus-gone, worthy, perfect buddha Śākyamuni, holding a thousand-petaled lotus flower made of the seven precious substances. He bowed his head to the Blessed One’s feet and offered him the thousand-petaled lotus.
Amalagarbha then said to the Blessed One, “Blessed One, the thus-gone, worthy, perfect buddha Saṃkusumita from the world Immaculate Conduct inquiries about the Blessed One’s health. Does the Blessed One have but little trouble, grief, and agitation?9 Is he in good health, strong, and at ease? Is the Blessed One free of illness and does he have but few troubles?” When he had thus inquired after the Blessed One’s health, he added, “Might the blessed, thus-gone, worthy, perfect buddha Śākyamuni deliver the Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway to the bodhisattva great beings?” Then, having asked the Blessed One in this way, the bodhisattva great being Amalagarbha sat down cross-legged in the sky in the midst of his retinue of bodhisattvas.
At that time, Prince Mañjuśrī was also present within that assembly.10 He rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “In order to foster the bodhisattvas, I request the Blessed One, the Thus-Gone One, to thoroughly expound the Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway. Blessed One,[F.186.a] I beseech you. In the past, I received this teaching from the thus-gone, worthy, perfect buddha Bright Lamp and thereby developed eighty-four sextillion absorptions. I also understood seventy-seven sextillion approaches to accomplishing dhāraṇīs. That being the case, may the Blessed One also teach this thoroughly in order to foster these bodhisattvas.”
In response, the Blessed One said the following to Prince Mañjuśrī: “To this effect, Mañjuśrī, listen carefully and keep in mind what I explain.”
Prince Mañjuśrī answered, “Blessed One, so be it.”11
He listened closely as the Blessed One said, “Mañjuśrī, bodhisattva great beings should understand form to be absorption. They should understand sound to be absorption. They should understand scent to be absorption. They should understand taste to be absorption. They should understand tactile objects to be absorption. They should understand the objects of the mind to be absorption.
“They should understand women’s figures12 to be absorption. They should understand men’s figures13 to be absorption. They should understand boys’ figures to be absorption. They should understand girls’ figures to be absorption. They should understand the gods’ figures to be absorption. They should understand the nāgas’ figures to be absorption. They should understand the yakṣas’ figures to be absorption. They should understand the gandharvas’ figures to be absorption. They should understand the asuras’ figures to be absorption. They should understand the garuḍas’ figures to be absorption. They should understand the kinnaras’ figures to be absorption. They should understand the mahoragas’ figures to be absorption. They should understand the hell beings’ figures to be absorption. They should understand animals’ figures to be absorption.[F.186.b] They should understand the figures of beings in the world of the Lord of Death to be absorption.
“They should understand attachment to be absorption. They should understand anger to be absorption. They should understand ignorance to be absorption. They should understand all virtues to be absorption. They should understand all nonvirtues to be absorption. They should understand all conditioned phenomena to be absorption. They should understand all unconditioned phenomena to be absorption. In this manner, they should understand all phenomena to be absorption. Mañjuśrī, bodhisattva great beings who obtain all such absorptions have omnipresent minds and are trained in the Dharma teaching of The Exposition on the Universal Gateway.
“Mañjuśrī, in this regard, how should bodhisattvas understand form to be absorption?
“Mañjuśrī, this is how one should understand form to be absorption.
“Mañjuśrī, in this regard, how should bodhisattvas understand sound to be absorption?
“Mañjuśrī, that is how you should understand sound to be absorption.
“Mañjuśrī, how should bodhisattvas understand scent to be absorption?
“Mañjuśrī, this is how you should understand scent to be absorption.
“Mañjuśrī, how should bodhisattvas understand taste to be absorption?
“Mañjuśrī, this is how you should understand taste to be absorption.
“Mañjuśrī, how should bodhisattvas understand tactile objects to be absorption?
“Mañjuśrī, this is how you should understand tactile objects to be absorption.
“Mañjuśrī, how should bodhisattvas understand objects of the mind to be absorption?
“Mañjuśrī, that is how you should understand mental objects to be absorption.
“Mañjuśrī, how should bodhisattvas understand the female figure to be absorption?
“Mañjuśrī, that is how you should understand the female figure to be absorption.
“Mañjuśrī, how should bodhisattvas understand the male figure to be absorption?
“Mañjuśrī, this is how you should understand the male figure to be absorption.
“Mañjuśrī, how should bodhisattvas understand boys’ figures to be absorption?
“Mañjuśrī, this is how you should understand boys’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas[F.188.a] understand girls’ figures to be absorption?
“Mañjuśrī, this is how you should understand girls’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand gods’ figures to be absorption?
“Mañjuśrī, this is how you should understand gods’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand nāgas’ figures to be absorption?
“Mañjuśrī, that is how you should understand nāgas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand yakṣas’ figures to be absorption?
“Mañjuśrī, that is how you should understand yakṣas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand gandharvas’ figures to be absorption?
“Mañjuśrī, this is how you should understand gandharvas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand asuras’ figures to be absorption?
“Mañjuśrī, this is how you should understand asuras’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand garuḍas’ figures to be absorption?
“Mañjuśrī, this is how you should understand garuḍas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand kinnaras’ figures to be absorption?
“Mañjuśrī, this is how you should understand the kinnaras’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand mahoragas’ figures to be absorption?
“Mañjuśrī, this is how you should understand mahoragas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand the hell beings’ figures to be absorption?
“Mañjuśrī, this is how you should understand hell beings’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand figures in the animal realm to be absorption?
“Mañjuśrī,[F.189.b] this is how you should understand figures in the animal realm to be absorption.
“Mañjuśrī, how should bodhisattvas understand the figures in the world of the Lord of Death to be absorption?
“Mañjuśrī, this is how you should understand the figures in the world of the Lord of Death to be absorption.
“Mañjuśrī, how should bodhisattvas understand desire to be absorption?
“Mañjuśrī, this is how bodhisattvas should understand desire[F.190.b] to be absorption.
“Mañjuśrī, how should bodhisattvas understand anger to be absorption?
“Mañjuśrī, this is how you should understand anger to be absorption.
“Mañjuśrī, how should bodhisattvas understand delusion to be absorption?
In The Exposition on the Universal Gateway, the bodhisattva Amalagarbha arrives in this world from a distant pure land to request teachings from the buddha Śākyamuni. The Buddha proceeds to explain to all assembled bodhisattvas, monks, and lay devotees the manner in which the five aggregates are equal to meditative absorption. He also explains how the various classes of beings and all other phenomena are absorption as well. In conclusion, he lists the names of various absorptions and the benefits one obtains upon attaining these states.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. The translation was produced by Oriane Lavolé who also wrote the introduction. Andreas Doctor compared the translation with the original Tibetan and edited the text.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Exposition on the Universal Gateway takes place at Vulture Peak Mountain where a celestial bodhisattva named Amalagarbha arrives with a large retinue to request teachings from the Buddha Śākyamuni. In response, the Buddha delivers a teaching that describes how all phenomena are forms of absorption. The Buddha first points out how each of the aggregates are absorption and then he proceeds to describe how all beings and phenomena are absorption as well. The reason why phenomena are absorption is their shared empty nature. In short, emptiness is the intrinsic nature of absorption as well as all other phenomena.
Following this teaching, Mañjuśrī asks the Buddha to list the names of various absorptions for the benefit of the assembled bodhisattvas. In response, Śākyamuni mentions a number of absorptions as well as the spiritual accomplishments that they bring. Mañjuśrī rejoices in this teaching and makes aspiration prayers to benefit all those who hear this teaching. Suddenly, however, the demon Māra appears and laments this situation. He begs the Buddha not to bless the teaching he has just delivered, since that would result in Māra’s realm becoming empty. The Buddha surprisingly grants Māra this request and so the demon joyfully returns with his aims fulfilled. In answer to Mañjuśrī’s astonishment at this unexpected turn of events, the Buddha delivers a short teaching on the nondual nature of all phenomena, which delights the whole congregation and reassures everyone that everything is well, nevertheless.
To our knowledge, a Sanskrit version of this sūtra no longer exists. However, an early Sanskrit prototype of the text appears to have circulated in the southern parts of Central Asia as an independent scripture, not yet part of the Heap of Jewels collection, as early as the mid-fifth century.1 Khotanese references to this sūtra from that time also seem to confirm its Sanskrit title, which is otherwise not attested elsewhere.2
The sūtra was translated twice into Chinese. The first of the Chinese translations (Taishō 315) was produced in 287
In Tibet, the text was translated together with the other scriptures in the Heap of Jewels collection. The Tibetan colophon lists the translators as the Indian preceptors Jinamitra and Surendrabodhi, and the Tibetan translator Yeshé Dé, who were active translators in the late eighth and early ninth centuries.6 The sūtra appears to have had limited popularity in Tibet, as it is not quoted widely in commentarial treatises.
This English translation was prepared based on the Tibetan translation found in the Degé Kangyur, in consultation with the Stok Palace manuscript and the Comparative Edition (dpe bsdur ma).
[F.185.a][F.184.b]Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was staying at Vulture Peak Mountain by Rājagṛha, together with a great saṅgha of eight hundred monks, and with forty-two thousand bodhisattvas. At that time, a bodhisattva great being by the name Amalagarbha, accompanied by ninety-two thousand other bodhisattvas, set out from the world known as Immaculate Conduct—the buddhafield of the thus-gone, worthy, perfect buddha Saṃkusumita. They traveled to Vulture Peak Mountain, here in this Sahā world, where the blessed, thus-gone, worthy, perfect buddha Śākyamuni dwelled.
As the bodhisattva great being Amalagarbha arrived in the sky, surrounded and attended by a great assembly of bodhisattvas, the Blessed One noticed him. As he caught sight of him, the Blessed One thought, “The bodhisattva great being Amalagarbha has been dispatched here by the thus-gone, worthy, perfect buddha Saṃkusumita in order to receive the Dharma teaching called The Exposition on the Universal Gateway. Therefore, I, for my part, should gather the bodhisattvas.” Then, because the Blessed One formed this intent, all bodhisattva great beings residing in boundless, infinite worlds7 arrived at Vulture Peak Mountain here in this Sahā world to meet the Blessed One.
Upon arrival, they bowed their heads to the Blessed One’s feet and sat down to one side.[F.185.b] All the bodhisattva great beings at Vulture Peak Mountain who had retired for meditation8 also gathered. The bodhisattva great being Amalagarbha then went before the thus-gone, worthy, perfect buddha Śākyamuni, holding a thousand-petaled lotus flower made of the seven precious substances. He bowed his head to the Blessed One’s feet and offered him the thousand-petaled lotus.
Amalagarbha then said to the Blessed One, “Blessed One, the thus-gone, worthy, perfect buddha Saṃkusumita from the world Immaculate Conduct inquiries about the Blessed One’s health. Does the Blessed One have but little trouble, grief, and agitation?9 Is he in good health, strong, and at ease? Is the Blessed One free of illness and does he have but few troubles?” When he had thus inquired after the Blessed One’s health, he added, “Might the blessed, thus-gone, worthy, perfect buddha Śākyamuni deliver the Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway to the bodhisattva great beings?” Then, having asked the Blessed One in this way, the bodhisattva great being Amalagarbha sat down cross-legged in the sky in the midst of his retinue of bodhisattvas.
At that time, Prince Mañjuśrī was also present within that assembly.10 He rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “In order to foster the bodhisattvas, I request the Blessed One, the Thus-Gone One, to thoroughly expound the Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway. Blessed One,[F.186.a] I beseech you. In the past, I received this teaching from the thus-gone, worthy, perfect buddha Bright Lamp and thereby developed eighty-four sextillion absorptions. I also understood seventy-seven sextillion approaches to accomplishing dhāraṇīs. That being the case, may the Blessed One also teach this thoroughly in order to foster these bodhisattvas.”
In response, the Blessed One said the following to Prince Mañjuśrī: “To this effect, Mañjuśrī, listen carefully and keep in mind what I explain.”
Prince Mañjuśrī answered, “Blessed One, so be it.”11
He listened closely as the Blessed One said, “Mañjuśrī, bodhisattva great beings should understand form to be absorption. They should understand sound to be absorption. They should understand scent to be absorption. They should understand taste to be absorption. They should understand tactile objects to be absorption. They should understand the objects of the mind to be absorption.
“They should understand women’s figures12 to be absorption. They should understand men’s figures13 to be absorption. They should understand boys’ figures to be absorption. They should understand girls’ figures to be absorption. They should understand the gods’ figures to be absorption. They should understand the nāgas’ figures to be absorption. They should understand the yakṣas’ figures to be absorption. They should understand the gandharvas’ figures to be absorption. They should understand the asuras’ figures to be absorption. They should understand the garuḍas’ figures to be absorption. They should understand the kinnaras’ figures to be absorption. They should understand the mahoragas’ figures to be absorption. They should understand the hell beings’ figures to be absorption. They should understand animals’ figures to be absorption.[F.186.b] They should understand the figures of beings in the world of the Lord of Death to be absorption.
“They should understand attachment to be absorption. They should understand anger to be absorption. They should understand ignorance to be absorption. They should understand all virtues to be absorption. They should understand all nonvirtues to be absorption. They should understand all conditioned phenomena to be absorption. They should understand all unconditioned phenomena to be absorption. In this manner, they should understand all phenomena to be absorption. Mañjuśrī, bodhisattva great beings who obtain all such absorptions have omnipresent minds and are trained in the Dharma teaching of The Exposition on the Universal Gateway.
“Mañjuśrī, in this regard, how should bodhisattvas understand form to be absorption?
“Mañjuśrī, this is how one should understand form to be absorption.
“Mañjuśrī, in this regard, how should bodhisattvas understand sound to be absorption?
“Mañjuśrī, that is how you should understand sound to be absorption.
“Mañjuśrī, how should bodhisattvas understand scent to be absorption?
“Mañjuśrī, this is how you should understand scent to be absorption.
“Mañjuśrī, how should bodhisattvas understand taste to be absorption?
“Mañjuśrī, this is how you should understand taste to be absorption.
“Mañjuśrī, how should bodhisattvas understand tactile objects to be absorption?
“Mañjuśrī, this is how you should understand tactile objects to be absorption.
“Mañjuśrī, how should bodhisattvas understand objects of the mind to be absorption?
“Mañjuśrī, that is how you should understand mental objects to be absorption.
“Mañjuśrī, how should bodhisattvas understand the female figure to be absorption?
“Mañjuśrī, that is how you should understand the female figure to be absorption.
“Mañjuśrī, how should bodhisattvas understand the male figure to be absorption?
“Mañjuśrī, this is how you should understand the male figure to be absorption.
“Mañjuśrī, how should bodhisattvas understand boys’ figures to be absorption?
“Mañjuśrī, this is how you should understand boys’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas[F.188.a] understand girls’ figures to be absorption?
“Mañjuśrī, this is how you should understand girls’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand gods’ figures to be absorption?
“Mañjuśrī, this is how you should understand gods’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand nāgas’ figures to be absorption?
“Mañjuśrī, that is how you should understand nāgas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand yakṣas’ figures to be absorption?
“Mañjuśrī, that is how you should understand yakṣas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand gandharvas’ figures to be absorption?
“Mañjuśrī, this is how you should understand gandharvas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand asuras’ figures to be absorption?
“Mañjuśrī, this is how you should understand asuras’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand garuḍas’ figures to be absorption?
“Mañjuśrī, this is how you should understand garuḍas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand kinnaras’ figures to be absorption?
“Mañjuśrī, this is how you should understand the kinnaras’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand mahoragas’ figures to be absorption?
“Mañjuśrī, this is how you should understand mahoragas’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand the hell beings’ figures to be absorption?
“Mañjuśrī, this is how you should understand hell beings’ figures to be absorption.
“Mañjuśrī, how should bodhisattvas understand figures in the animal realm to be absorption?
“Mañjuśrī,[F.189.b] this is how you should understand figures in the animal realm to be absorption.
“Mañjuśrī, how should bodhisattvas understand the figures in the world of the Lord of Death to be absorption?
“Mañjuśrī, this is how you should understand the figures in the world of the Lord of Death to be absorption.
“Mañjuśrī, how should bodhisattvas understand desire to be absorption?
“Mañjuśrī, this is how bodhisattvas should understand desire[F.190.b] to be absorption.
“Mañjuśrī, how should bodhisattvas understand anger to be absorption?
“Mañjuśrī, this is how you should understand anger to be absorption.
“Mañjuśrī, how should bodhisattvas understand delusion to be absorption?
Da baoji jing 大寶積經, Taishō 310. This text has also been translated into English by Chang (1983, 134–148).
This dating is also confirmed by the text’s inclusion in the Denkarma inventory of the early ninth century
Reading according to Y, which has bskyod pa yang chung ngam, whereas there is no chung (“little”) in the other versions, though it would seem to be implied.
Y does not have ’khor de nyid du ’dus par gyur (“was also present within that assembly”) and would therefore just translate as “at that time, Prince Mañjuśrī was also present.”
This translation is according to Y, K, N, H, and S, which have shes pas na instead of shes pa na (“when it is known”).
N has sna yang yod min gsog tu med (“The nose is nonexistent and does not exist in its emptiness”) instead of sna yang yod min gsog tu shes here.
K has ra ro yi rgyu las byung ba dang (“It is caused by drunkenness”) instead of ro ’di rgyu las byung ba dang.
This phrase, de dag gnas gcig gnas gyur te, could also be translated as “Each live in their own abode.”
Y and K have gzung med here instead of gzugs med, which would translate as “imperceptible” again instead of “formless.”
The word used for “man” here (skyes pa) also means “birth” or “being born.” Thus there is a word play on these two senses of skyes pa.
This reading is according to Y, K, and H. The other recessions had btags pa instead of brtags pa, which would translate as “impute” instead of “imagine.”
The next few one-stanza arguments make use of letter plays prevalent in dhāraṇī literature. The play here is on the letter ga, which begins both the Sanskrit term gandharva and the verb √gam (“to go”).
There is another play here on the letter a, which begins the word asura but is also significant in Mahāyāna Buddhism, where it is considered to be the shortest form of the Prajñāpāramitā, whose topic is emptiness, characterized as unborn and unceasing. In fact, the prefix a- in Sanskrit indicates a negation and thus also begins the Sanskrit terms aniruddha (“unceasing”) and apravṛtti (“non-arising”).
The play on letters is at work here again with the letter ga beginning the term garuḍa and the verb root √grah (“grasping”).
Here again, the letter at play is ka, which begins both kinnara and the Sanskrit verb kṛta (“created” or “produced”).
Y and K have lus instead of las here, which would translate as “bodies” instead of “karmic actions.”
This reading is according to S, which has chol par (“confusion”) instead of tshol ba (“seeking”).
Y and K have mnyam brtags and S has mnyam brtag (both translating as “equally imagined”) instead of mnyam rtag (“permanent, and sameness”).
There is a possible letter play here with the letter na beginning the words nirvāṇa and nirmala.
Y and K have med pa’i tshogs (“the meeting of nonexistent factors”) instead of mang po’i tshogs.
Y , N, and H are missing the negation here and read phyi rol nas ’ongs te (“Anger comes from the outside”).
Instead of rten (“rooted”), H has bstan which would translate “I have taught it to be suchness.”
Y has chags med pa par and K has chags pa med par instead of chags med chags par. The translation for Y and K would therefore read “They perceive without attachment.”
In other words, the possibility of confusion is not inherent either to ignorance or buddhas because of their shared unborn nature.
There is a possible letter play here with Skt. sādh (Tib. sgrub pa, “production”) and sarva (kun, “any”).
Here again the same letter play appears to be functioning between Skt. sādh (Tib. sgrub pa, “performance”) and sarva (kun, “all”).
“All” is likely meant to refer to “all virtues and nonvirtues” here, as there is a clear letter play connecting these two sections with the repeated use of sarva (“all”).
This refers to the letter play that runs throughout the entire text and is a salient feature of dhāraṇī texts.
Y and K have mnyan (“listen”) instead of mnyam (“same”). According to these recensions, this phrase would then translate as “in order to listen to the eighty-four thousand sections of Dharma and this Dharma teaching.”
Tibetan: chos kyi dbyings. Sanskrit: dharmadhātu. Elsewhere in this translation we have translated this as “realm of phenomena.”
In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
An attainment characteristic of the effortless and spontaneous wakefulness of the eighth ground of the bodhisattvas.
One of the three types of patience, which consists in accepting the teachings on emptiness.
Name of an absorption.
A bodhisattva from another world.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
One of the most precious gems.
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
A past buddha.
The Indic term buddha means "The Awakened One" and is used in Buddhism as an epithet for the historical Buddha Siddhārtha Gautama as well as other spiritually enlightened beings in general.
“Buddha” is the past participle of the Sanskrit root budh, meaning “to awaken,” “to understand,” or “to become aware.”
Name of an absorption.
Perception of an object.
Inspiration, presence of mind, self-confidence, or quick-wittedness, particularly as manifested in speech.
Type of early Mahāyāna Buddhist texts resembling long mantras, used as mnemonic devices as well as for ritual incantation.
To experience the same type of conditions.
Name of an absorption.
Correct or genuine discrimination with respect to Dharma, meaning, language, and confident eloquence.
A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”
In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.
Someone who practices according to the Vehicle of the Hearers (those who hear the teachings from others); or, someone who heard the Dharma from the Buddha.
Name of an absorption.
The buddha realm of the buddha Saṃkusumita.
Name of the bhūmis from the path of seeing on, from which point there is no regression.
The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.
An Indian Kashmiri paṇḍita who was resident in Tibet during the late eighth and early ninth centuries. He worked with several Tibetan translators on the translation of several sūtras. He is also the author of the Nyāyabindupiṇḍārtha (Toh 4233), which is contained in the Tibetan Tengyur (bstan ’gyur) collection.
A class of nonhuman beings that resemble humans to the degree that their very name—which means “is that human?”—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.
To achieve liberation without needing to take further rebirth, or appropriation of the five aggregates, in saṃsāra.
This term has three meanings: (1) the ultimate nature, (2) the experience of the ultimate nature, and (3) the quiescent state of a worthy one (arhat) to be avoided by bodhisattvas.
Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.
The four major elements here are air, fire, water, and earth. The fifth element of space is often added to this list.
One of the five trees of Indra’s paradise, its heavenly flowers often rain down in salutation of the buddhas and bodhisattvas and are said to be very bright and aromatic, gladdening the hearts of those who see them. In our world, it is a tree native to India, Erythrina indica or Erythrina variegata, commonly known as the Indian coral tree, mandarava tree, flame tree, and tiger’s claw. In the early spring, before its leaves grow, the tree is fully covered in large flowers, which are rich in nectar and attract many birds. Although the most widespread coral tree has red crimson flowers, the color of the blossoms is not usually mentioned in the sūtras themselves, and it may refer to some other kinds, like the rarer Erythrina indica alba, which boasts white flowers.
Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.
Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra:
(1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree—see The Play in Full (Toh 95), 21.1—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputramāra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.
The sphere of the mind or intellect, all that appears to the mind that isn’t one of the five sense objects. Also translated here as “objects of the mind.”
A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.
The sphere of the mind or intellect, all that appears to the mind that isn’t one of the five sense objects. Also translated here as “mental objects.”
The trainings of the bodhisattva path: generosity, discipline, patience, diligence, concentration, and knowledge.
See “Mañjuśrī.”
The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.
The “sphere of dharmas,” a synonym for the nature of things. Also translated here as “realm of phenomena.”
The “sphere of dharmas,” a synonym for the nature of things. Also translated here as “realm of Dharma.”
The name for our world system, the universe of a thousand million worlds, or trichiliocosm, in which the four-continent world is located. Each trichiliocosm is ruled by a god Brahmā; thus, in this context, he bears the title of Sahāṃpati, Lord of Sahā. The world system of Sahā, or Sahālokadhātu, is also described as the buddhafield of the Buddha Śākyamuni where he teaches the Dharma to beings.
The name Sahā possibly derives from the Sanskrit √sah, “to bear, endure, or withstand.” It is often interpreted as alluding to the inhabitants of this world being able to endure the suffering they encounter. The Tibetan translation, mi mjed, follows along the same lines. It literally means “not painful,” in the sense that beings here are able to bear the suffering they experience.
The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.
An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.
A buddha from another world.
Name of an absorption.
Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyekabuddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.
Name of an absorption.
Name of an absorption.
An Indian paṇḍita resident in Tibet during the late eighth and early ninth centuries.
’phags pa kun nas sgo’i le’u zhes bya ba theg pa chen po’i mdo (Samantamukhaparivarta). Toh 54, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 184b–195a.
’phags pa kun nas sgo’i le’u 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. 40, pp. 522–553.
’phags pa kun nas sgo’i le’u zhes bya ba theg pa chen po’i mdo. S 11.10, Stok Palace Kangyur vol. 36 (dkon brtsegs, kha), folios 273a–289a.
Chang, Garma C. C. Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra. University Park: Pennsylvania State University Press, 1983.
Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Degé Tengyur, vol. 206 (sna tshogs, jo), folios 294.b - 310.a.
Dhammadinnā. “ ‘Maharatnakuta’ Scriptures in Khotan: A quotation from the Samantamukhaparivarta in the Book of Zambasta.” Annual Report of The International Research Institute for Advanced Buddhology at Soka University 17 (2014): 337–47.
Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Wien: Verlag der österreichischen Akademie der Wissenschaften, 2008.
Orzech, Charles D., Henrik Hjort Sorensen, and Richard Karl Payne, eds. Esoteric Buddhism and the Tantras in East Asia. Leiden: Brill, 2011.
Sen, Tansen, and Bangwei Wang, ed. India and China: Interactions through Buddhism and Diplomacy: A Collection of Essays by Professor Prabodh Chandra Bagchi. London: Anthem Press, 2011.
C Coné (co ne) Kangyur
H Lhasa (zhol) Kangyur
J Lithang (’jang sa tham) Kangyur
K Peking (pe cin) Kangxi Kangyur
N Narthang (snar thang) Kangyur
S Stok Palace (stog pho brang) Manuscript Kangyur
Y Peking Yongle (g.yung lo) Kangyur
