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གསེར་འོད་དམ་པའི་མདོ།

The Sūtra of the Sublime Golden Light (1)
Chapter 12: The Four Mahārājas Protecting the Land

Suvarṇa­prabhāsottamasūtra
འཕགས་པ་གསེར་འོད་དམ་པ་མཆོག་ཏུ་རྣམ་པར་རྒྱལ་བའི་མདོ་སྡེའི་རྒྱལ་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa gser ’od dam pa mchog tu rnam par rgyal ba’i mdo sde’i rgyal po theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Supremely Victorious King of Sūtras, The Sublime Golden Light”

Toh 555

Degé Kangyur, vol. 89 (rgyud ’bum, pa), folios 19.a–151.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Chödrup

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Translated by Peter Alan Roberts and team
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2023

Current version v 1.2.8 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 7 sections- 7 sections
· Tantric Rituals
· The Sūtra of the Sublime Golden Light in India
· The Sūtra outside India
· The Sūtra in Tibet
· Comparing the Versions
· Translations into Western Languages
· Detailed Summary of The Sūtra of the Sublime Golden Light
+ 31 sections- 31 sections
· Chapter 1: The Introduction
· Chapter 2: The Teaching of the Lifespan of the Tathāgata
· Chapter 3: The Differentiation of the Three Kāyas
· Chapter 4: The Vision in a Dream of Purification Through Regret
· Chapter 5: The Purification of the Obscurations from Karma
· Chapter 6: The Dhāraṇīs of Complete Purification
· Chapter 7: A Praise Using the Analogy of a Lotus
· Chapter 8: The Dhāraṇī of Golden Victory
· Chapter 9: The Teaching on the Nature of Emptiness
· Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness
· Chapter 11: The Four Mahārājas Look Upon Devas and Humans
· Chapter 12: The Four Mahārājas Protecting the Land
· Chapter 13: The Dhāraṇī of Nonattachment
· Chapter 14: The Precious Wish-Fulfilling Jewel Dhāraṇī
· Chapter 15: The Great Goddess Sarasvatī
· Chapter 16: The Great Goddess Śrī
· Chapter 17: The Increase of Wealth by the Great Goddess Śrī
· Chapter 18: Sthāvarā, the Goddess of the Earth
· Chapter 19: Saṃjñeya, the Great General of the Yakṣas
· Chapter 20: The Teaching of the King’s Treatise
· Chapter 21: King Susaṃbhava
· Chapter 22: Protection and Care from Devas and Yakṣas
· Chapter 23: The Prophecy
· Chapter 24: Completely Curing Illness
· Chapter 25: Jalavāhana, the Head Merchant’s Son
· Chapter 26: Giving Away the Body
· Chapter 27: The Praise from the Bodhisattvas in the Ten Directions
· Chapter 28: The Praise by the Bodhisattva Ruciraketu
· Chapter 29: The Praise by the Goddess of the Bodhi Tree
· Chapter 30: The Praise by the Great Goddess Sarasvatī
· Chapter 31: The Entrustment
tr. The Translation
+ 31 chapters- 31 chapters
1. Chapter 1: The Introduction
2. Chapter 2: The Teaching of the Lifespan of the Tathāgata
3. Chapter 3: The Differentiation of the Three Bodies
4. Chapter 4: The Vision in a Dream of Purification Through Regret
5. Chapter 5: The Purification of the Obscuration from Karma
6. Chapter 6: The Dhāraṇīs of Complete Purification
7. Chapter 7: A Praise Using the Analogy of a Lotus
8. Chapter 8: The Dhāraṇī of Golden Victory
9. Chapter 9: The Teaching on the Nature of Emptiness
10. Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness
11. Chapter 11: The Four Mahārājas Look Upon Devas and Humans
12. Chapter 12: The Four Mahārājas Protecting the Land
13. Chapter 13: The Dhāraṇī of Nonattachment
14. Chapter 14: The Precious Wish-Fulfilling Jewel Dhāraṇī
15. Chapter 15: The Great Goddess Sarasvatī
16. Chapter 16: The Great Goddess Śrī
17. Chapter 17: The Increase of Wealth by the Great Goddess Śrī
18. Chapter 18: Sthāvarā, the Goddess of the Earth
19. Chapter 19: Saṃjñeya, the Great General of the Yakṣas
20. Chapter 20: The Teaching of the King’s Treatise
21. Chapter 21: King Susaṃbhava
22. Chapter 22: Protection and Care from Devas and Yakṣas
23. Chapter 23: The Prophecy
24. Chapter 24: Completely Curing Illness
25. Chapter 25: Jalavāhana, the Head Merchant’s Son
26. Chapter 26: Giving Away the Body
27. Chapter 27: The Praise from the Bodhisattvas in the Ten Directions
28. Chapter 28: The Praise by the Bodhisattva Ruciraketu
29. Chapter 29: The Praise by the Goddess of the Bodhi Tree
30. Chapter 30: The Praise by the Great Goddess Sarasvatī
31. Chapter 31: The Entrustment
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Primary Sources in Tibetan and Chinese
+ 3 sections- 3 sections
· Secondary References‍—Kangyur
· Secondary References‍—Tengyur
· Other References in Tibetan
· Other References in English and Other Languages
· Translations
g. Glossary

s.

Summary

s.­1

The Sūtra of the Sublime Golden Light has held great importance in Buddhism for its instructions on the purification of karma. In particular, much of the sūtra is specifically addressed to monarchs and thus has been significant for rulers‍—not only in India but also in China, Japan, Mongolia, and elsewhere‍—who wished to ensure the well-being of their nations through such purification. Reciting and internalizing this sūtra is understood to be efficacious for personal purification and also for the welfare of a state and the world.

s.­2

In this sūtra, the bodhisattva Ruciraketu has a dream in which a prayer of confession emanates from a shining golden drum. He relates the prayer to the Buddha, and a number of deities then vow to protect it and its adherents. The ruler’s devotion to the sūtra is emphasized as important if the nation is to benefit. Toward the end of the sūtra are two well-known narratives of the Buddha’s previous lives: the account of the physician Jalavāhana, who saves and blesses numerous fish, and that of Prince Mahāsattva, who gives his body to a hungry tigress and her cubs.

s.­3

This is the longest version of The Sūtra of the Sublime Golden Light preserved in the Kangyur. It comprises thirty-one chapters and was translated into Tibetan primarily from Yijing’s Chinese translation in the early ninth century.


ac.

Acknowledgements

ac.­1

This sūtra was translated into English by Peter Alan Roberts. Ling Lung Chen, Wang Chipan, Xiaolong Diao, Ting Lee Ling, and H. S. Sum Cheuk Shing were consultants for the Chinese versions of the sūtra. Emily Bower was the project manager and editor. Tracy Davis was the copyeditor. With thanks to Michael Radich for sharing his research on the sūtra.

ac.­2

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


ac.­3

The translation of this text has been made possible through the generous sponsorship of Zhang Da Da.


i.

Introduction

i.­1

The Sūtra of the Sublime Golden Light has held great importance in Buddhism for its instructions on the purification of karma. In particular, much of the sūtra is specifically addressed to monarchs, and therefore it has been significant for rulers‍—not only in India but also in China, Japan, Mongolia, and elsewhere‍—who wished to ensure the well-being of their nations. It is understood to be efficacious for personal purification and beneficial for the welfare of a state and of the world.

Tantric Rituals

The Sūtra of the Sublime Golden Light in India

The Sūtra outside India

The Sūtra in Tibet

Comparing the Versions

Translations into Western Languages

Detailed Summary of The Sūtra of the Sublime Golden Light

Chapter 1: The Introduction

Chapter 2: The Teaching of the Lifespan of the Tathāgata

Chapter 3: The Differentiation of the Three Kāyas

Chapter 4: The Vision in a Dream of Purification Through Regret

Chapter 5: The Purification of the Obscurations from Karma

Chapter 6: The Dhāraṇīs of Complete Purification

Chapter 7: A Praise Using the Analogy of a Lotus

Chapter 8: The Dhāraṇī of Golden Victory

Chapter 9: The Teaching on the Nature of Emptiness

Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness

Chapter 11: The Four Mahārājas Look Upon Devas and Humans

Chapter 12: The Four Mahārājas Protecting the Land

Chapter 13: The Dhāraṇī of Nonattachment

Chapter 14: The Precious Wish-Fulfilling Jewel Dhāraṇī

Chapter 15: The Great Goddess Sarasvatī

Chapter 16: The Great Goddess Śrī

Chapter 17: The Increase of Wealth by the Great Goddess Śrī

Chapter 18: Sthāvarā, the Goddess of the Earth

Chapter 19: Saṃjñeya, the Great General of the Yakṣas

Chapter 20: The Teaching of the King’s Treatise

Chapter 21: King Susaṃbhava

Chapter 22: Protection and Care from Devas and Yakṣas

Chapter 23: The Prophecy

Chapter 24: Completely Curing Illness

Chapter 25: Jalavāhana, the Head Merchant’s Son

Chapter 26: Giving Away the Body

Chapter 27: The Praise from the Bodhisattvas in the Ten Directions

Chapter 28: The Praise by the Bodhisattva Ruciraketu

Chapter 29: The Praise by the Goddess of the Bodhi Tree

Chapter 30: The Praise by the Great Goddess Sarasvatī

Chapter 31: The Entrustment


Text Body

The Translation
The Noble Mahāyāna Sūtra
The Sublime Golden Light, the Supremely Victorious King of Sūtras

1.

Chapter 1: The Introduction

[B1] [F.19.a]25


1.­1

I pay homage to all the buddhas and bodhisattvas.


Thus did I hear at one time.26 The Bhagavat was within the profound, completely pure realm of the Dharma that is the field of activity of all the buddhas, dwelling at Vulture Peak Mountain27 at Rājagṛha together with a saṅgha of ten thousand times ninety-eight thousand great bhikṣus who were all without exception arhats, all of whom were purified28 like the king of elephants, all of whose defilements had ceased, all of whom were without kleśas, all of whom had liberated minds, all of whom had completely liberated wisdom, all of whom had done what had to be done, all of whom had put down their burden, all of whom had attained the goal,29 all of whom had ended engagement with existence, all of whom had attained supreme sublime power,30 all of whom maintained pure correct conduct, all of whom were adorned by skill in method and wisdom, all of whom possessed the eight liberations, and all of whom had reached the farther shore.


2.

Chapter 2: The Teaching of the Lifespan of the Tathāgata

2.­1

At that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu.67 He had planted good roots by serving and attending upon countless hundreds of thousands of quintillions of buddhas.

2.­2

The bodhisattva Ruciraketu was staying alone in solitude then, and he was thinking, “Through what causes and through what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”


3.

Chapter 3: The Differentiation of the Three Bodies

3.­1

147 Then the bodhisattva mahāsattva Ākāśagarbha rose from his seat among that great assembly and, with his upper robe over one shoulder, knelt on his right knee, reverently placed his palms together, and bowed his head to the Bhagavat’s feet. He made offerings of flowers made of gold and jewels, precious banners, flags, and sublime, supreme parasols, and then he asked the Bhagavat, “Bhagavat, how can bodhisattva mahāsattvas accomplish in accordance with the Dharma the extremely profound secret of the tathāgatas?”


4.

Chapter 4: The Vision in a Dream of Purification Through Regret

4.­1

208 Then the bodhisattva Ruciraketu was happy and overjoyed to have heard the extremely sublime Dharma directly from the Bhagavat. He contemplated it one-pointedly and returned to his home.209 While asleep that night, in a dream he saw a great golden drum that was shining brightly like the disk of the sun. From those light rays, he saw in the ten directions countless buddhas seated upon beryl thrones at the foot of precious trees, encircled by assemblies of many hundreds of thousands, and they were teaching the Dharma.


5.

Chapter 5: The Purification of the Obscuration from Karma

5.­1

310 Then the Bhagavat, residing in correct analysis, entered into an extremely profound, excellent samādhi. From the pores of his body there came many countless hundreds of thousands of great light rays of various colors, and the light rays illuminated buddha realms so numerous they could not be exemplified or measured even by the number of sand grains in all the Ganges Rivers in the ten directions.


6.

Chapter 6: The Dhāraṇīs of Complete Purification

6.­1

475 Then the bodhisattva mahāsattva Blazing Light Rays of Unhindered Traits of Lions,476 together with an entourage of countless millions,477 rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, bowed his head down to the Bhagavat’s feet, and made an offering to the Bhagavat of a variety of flowers, perfumes, precious banners, flags, and parasols.


7.

Chapter 7: A Praise Using the Analogy of a Lotus

7.­1

595 Then the Bhagavat said to the virtuous goddess who is the goddess of the Bodhi tree,596 “Now know this, Goddess Śrī,597 you should listen well and remember this praise of the buddhas and purification through regret that came as a loud sound from a golden drum that was seen in the bodhisattva’s598 dream at night.599

7.­2

“In the past, there was a king by the name of Lord of Golden Nāgas,600 who always praised and extolled the buddhas in the ten directions and three times as being like a red lotus.”


8.

Chapter 8: The Dhāraṇī of Golden Victory

8.­1

671 Then the Bhagavat said to the bodhisattva mahāsattva Sukhavihāra within that vast assembly, “Noble one, there is a dhāraṇī called golden victory, and any noble man or noble woman who wishes to directly see, honor, and make offerings to the buddhas of the past, the future, and the present should possess it. Why is that? It is because this dhāraṇī is the mother of the past, future, and present buddhas.


9.

Chapter 9: The Teaching on the Nature of Emptiness

9.­1

684 Then the Bhagavat, having taught that dhāraṇī mantra, in order to benefit that vast assembly of bodhisattva mahāsattvas, devas, humans, and so on, and enable them to understand the very profound ultimate truth, and in order to teach685 them emptiness, recited these verses: [F.76.b]

9.­2
“I have taught the true686 Dharma of emptiness
Extensively in other profound sūtras.
At this time, in this king of sūtras,
I shall teach inconceivable emptiness in brief.

10.

Chapter 10: The Fulfillment of Prayers on the Basis of Emptiness

10.­1

Then the goddess Wish-Fulfilling Radiating Light, who was within the great assembly, was delighted and overjoyed on hearing that very profound Dharma teaching. She rose from her seat and, with her upper robe over one shoulder, knelt on her right knee, placed her palms together in homage, and said to the Bhagavat, “Bhagavat, what instruction do you give on a Dharma for the practice of meditation on the ways of profound meaning?”720


11.

Chapter 11: The Four Mahārājas Look Upon Devas and Humans

11.­1

749 Then the deva king Vaiśravaṇa, the deva king Dhṛtarāṣṭra, the deva king Virūḍhaka, and the deva king Virūpākṣa rose from their seats, and with their upper robes over one shoulder, knelt on their right knees and, facing the Bhagavat with palms together, bowed their heads to the Bhagavat’s feet and said to the Bhagavat, “Bhagavat, this Supremely Victorious King of Sūtras, the Sublime Golden Light is constantly regarded and seen by all buddhas; it is honored by all bodhisattvas; it is paid homage to by all the hosts of devas;750 it is constantly offered to by all devas and asuras;751 it is constantly rejoiced in by all the hosts of devas; it is constantly praised by all the protectors of the world; it is possessed by the śrāvakas and pratyekabuddhas; it illuminates all the divine palaces of the devas; it bestows a superior happiness upon all beings; it ends the suffering of beings who are in the hells, are pretas, and are animals; it dispels all fear and terror; it repels all hostile enemies; it creates excellent harvests during the bad times of famine; it ends all the suffering from diseases; and it ends all bad omens and hundreds of thousands of harms from suffering.


12.

Chapter 12: The Four Mahārājas Protecting the Land

12.­1

757 Then the Bhagavat praised the Four Mahārājas, saying “excellent, excellent!” on hearing that they would defend and guard those who possessed the sūtra and those who honored and made offerings to the supremely victorious sūtra The Sublime Golden Light.

12.­2

He then said, “You Four Mahārājas have honored, served, made offerings to, venerated, and praised many hundreds of thousands of quintillions of buddhas in the past, and you have generated roots of merit, have truly accomplished the Dharma, and have always taught the Dharma; by guiding the world through the Dharma in this way, you have long had the motivation of great love to constantly benefit beings. Because of the cause and condition of aspiring to bring happiness, you are now enjoying its perfect ripening.

12.­3

“If there is a king who honors and makes offerings to the supremely victorious sūtra The Sublime Golden Light, you should make an effort to guard him and cause him to obtain happiness.

12.­4

“You Four Mahārājas with your army, attendants, and many hundreds of thousands of yakṣas will guard the way of the Dharma of the buddha bhagavats of the past, future, and present. You will protect it and keep it in your care.758

12.­5

“Therefore, if you Four Mahārājas, and also your followers and the countless, incalculable hundreds of thousands of yakṣas, guard this sūtra, then you will be guarding the true Dharma of the buddhas of the past, future, and present.

12.­6

“Therefore, when you Four Mahārājas and also your deva followers and the yakṣas [F.86.a] battle with the asuras, you will always attain the benefits of victory.

12.­7

“If you guard and possess this sūtra, then through the power of this sūtra many sufferings, attacks from enemies, famine, illness, and disease will all cease and be dispelled. Therefore, if you see the four kinds of followers759 obtaining this king of sūtras, possessing it, reading it, and reciting it, then with a diligent mind you should guard them, dispel all harm, and bring them happiness.”

12.­8

The Four Mahārājas then rose from their seats, and with their upper robes over one shoulder, they knelt on their right knees, and with palms together in homage they said to the Bhagavat, “Venerable Bhagavat, in the future, when this Supremely Victorious King of Sūtras, the Sublime Golden Light is promulgated and is present in any land, village, town, mountain, forest, or solitary wilderness, and the king of that land listens to it single-mindedly and possesses it, praises it, makes offerings to it, and supplies requisites, making an offering of them, to the four kinds of followers who possess this sūtra, and protects them with a very trusting mind, he will dispel harm and unhappiness. Because of those causes and conditions, we will protect that king and many people and bring them happiness. We will banish misery and suffering far away, increase lifespans, and create a perfection of magnificence.

12.­9

“Bhagavat, if the king of that land, on seeing the four kinds of followers possessing this sūtra, reverently protects them and offers and provides them with whatever they need as if they were his parents, then we Four Mahārājas will continually protect him, and he will be revered by the entire multitude of beings. [F.86.b]

12.­10

“Therefore, for that purpose, we, together with an incalculable number of yakṣas and spirits, with our bodies unseen, will secretly be in the places where this king of sūtras is promulgated and is present, and we will defend and protect it so that its promulgation will be free from obstacles.

12.­11

“We will protect and remember the individuals, the kings, and so on, who will listen to this sūtra, so that harm will be dispelled, they will be brought to happiness, and enemies who come from other regions will be repulsed.

12.­12

“When any human king listens to this sūtra, if a neighboring enemy prepares a fourfold invading army with the thought, ‘I will defeat those lands,’ then, Bhagavat, the power of the blessing of this king of sūtras will cause that neighboring enemy to face another opposing enemy and be defeated.

12.­13

“If many bad omens and diseases occur in his land,760 and at that time a neighboring king, on seeing that, prepares his fourfold army and goes to that land to defeat it, then at that time we, together with an incalculable and endless number of yakṣas and spirits, each one with a body unseen, will give our protection and aid so that the opposing enemy will become naturally subdued and unable to consider even going to that land, let alone engaging in a battle with armies and weapons.”

12.­14

Then the Bhagavat said to the Four Mahārājas, “It is excellent, excellent that you mahārājas will defend and protect this sūtra.

12.­15

“Many hundreds of thousands of quintillions of eons ago, I practiced various austerities and attained the highest, most complete enlightenment of buddhahood. Having attained omniscience, I taught this Dharma so that any human king who obtains this sūtra, honors it, and makes offerings to it will have all harms cease and will have perfect happiness. [F.87.a]

12.­16

“He will protect the villages, towns, and markets and will repel invading enemies. There will never be any harm, fighting, or dispute for all the kings within Jambudvīpa.

12.­17

“Four Mahārājas, know that the eighty-four thousand kings of the eighty-four thousand villages, towns, mountains, and markets in this Jambudvīpa will experience the happiness of what is enjoyed in their own domains and will have independence. Because they enjoy increased wealth, jewels, and prosperity, they will not steal from one another but will enjoy the ripened results of their past causes. Therefore, they will not give rise to bad thoughts and desire and seek the lands of others. They will all have few desires and give rise to thoughts of benefiting others. There will be no suffering from fighting, quarreling, bondage, and so on. The people living in those lands will also naturally experience happiness; those above and below will be in harmony like water and milk mixed, so that they will be pleasant and respectful to one another. They will delight in one another and therefore be affectionate, loving, and compassionate and will benefit one another, thus generating roots of merit. Through those causes and conditions, this Jambudvīpa will become happy,761 with excellent harvests; the population will increase, filling the land; the great earth will become powerful;762 the temperature will be even; there will be no adverse seasons; the sun, moon, planets, and constellations will not leave their orbits but will be constant; the wind will rise and the rain fall at the appropriate times; there will be freedom from bad omens; wealth and jewels will be obtained and will increase; [F.87.b] the people’s minds will be without miserliness and they will be generous; they will follow the path of the ten good actions; and when people pass away, most will be reborn in the higher realms, so that the population of the paradises will increase.

12.­18

“Mahārājas, in the future, when there is a human king who listens to this sūtra, protects it, reverently makes offerings to it, and wishes to venerate and praise the four kinds of followers who possess the sūtra, and moreover wishes to bring benefit and happiness to you and your followers and your entire entourage of countless hundreds of thousands of yakṣas, and for that reason that king constantly listens to this sublime king of sūtras and possesses it, then through the power of hearing this sublime, supreme flavor of the amṛta of the river of the Dharma, the power of your bodies and minds and those of others will increase so that you will have diligence and increased courage, merit, and magnificence.

12.­19

“If those human kings listen single-mindedly to this sūtra and possess it, then they will be making vast, immense, extremely rare offerings to me, the perfect buddha, Śākyamuni, and those who make those offerings to me will have made offerings to the many hundreds of thousands of quintillions of past, future, and present buddhas. Those who have made offerings to the buddhas of the three times will attain an immeasurable aggregation of inconceivable merit. Therefore, because of that cause and condition, you and the others will have protected those kings and their queens, attendants, and courts, and you will eliminate harm and misery. If they also establish the deities who guard the palace in the constant enjoyment of happiness, then they will possess inconceivable merit. [F.88.a] The humans who live in those lands will experience a variety of the happinesses of the five sensory pleasures, and all bad things will cease.”

12.­20

Then the Four Mahārājas said to the Bhagavat, “Bhagavat, in the future, a human king who aspires to listen to this Sūtra of the Sublime Golden Light and wishes to protect and defend himself, his queens, his princes, and so on, as far as the palace attendants, and so on, and also the cities, markets, and palaces; and who wishes to attain763 sublime, supreme, inconceivable happiness and the bliss of solitude; and who wishes to have in that life a noble and high sovereignty, to possess, spread, and constantly increase his power;764 and if he also wishes to accumulate an endless, immeasurable aggregation of inconceivable merit and wishes for there to be no invading armies, misery, disturbances, demons, or obstacles in his land, then, Bhagavat, that human king should be attentive, undistracted, and reverential and listen sincerely to this sublime, supreme king of sūtras and possess it.

12.­21

“When he wishes to listen to this Dharma, he should first adorn a sublime, supreme palace that is dear to the king, sprinkle scented water on a clear area, scatter various sublime, perfect flowers, set up a lion throne as a superior Dharma seat, adorn it with various jewels, and erect parasols, banners, and flags. He should burn priceless incense and have music played. Then, that human king should wash his body clean, anoint his body with perfumed ointments, put on new, clean clothes, adorn himself with strings of jewelry, and sit on a low seat, [F.88.b] without thoughts of superiority, forsaking the demonstration of his power. He should listen to this king of sūtras free of pride and with one-pointed mindfulness.

12.­22

“He should also perceive the upādhyāya who recites this Dharma to be a great teacher. He should have love for his queens, princes, attendants, and court within the palace, and they should look at one another with great happiness. He should speak to them with gentle words and an air of harmony. His own body and mind should be filled with great happiness, thinking, ‘Today I have attained pure thoughts and this immense, vast, great, superior benefit,’ and he should make offerings to this king of sūtras.

12.­23

“Thinking in that way when he sees the upādhyāya who recites the Dharma coming toward him, he should reverently perceive him as a rarity.”765

12.­24

Then the Bhagavat said to the Four Mahārājas, “Mahārājas, in that way, this upādhyāya who recites the Dharma766 should not be without a welcome. At that time, in that moment,767 that human king should wear clean, new clothes and adorn himself with various strings of jewels. He should himself hold a white parasol, incense, and flowers, and, assembling his army and having music played extensively, he should come out of the city on foot. In order to gain auspiciousness, with an attitude of reverence he should welcome the upādhyāya who recites the Dharma.768

12.­25

“Four Mahārājas, for what cause and condition should the human king himself honor and make offerings in that way? It is because with each step in which the human king lifts and sets down his foot, he is honoring, making offerings to, serving, and showing reverence to a hundred thousand quintillion bhagavats. Moreover, for that number of eons he will truly transcend the suffering of saṃsāra. [F.89.a] Moreover, he will enjoy the superior, supreme enjoyments of a cakravartin king for that number of eons. Through the power of each step, his merit in that life will increase so that he will have independent sovereignty and an inconceivable ripening of results, will be venerated by entire multitudes, and for countless hundreds of thousands of eons will enjoy a divine palace made of the seven precious materials that is delighted in by devas and humans. In all his lifetimes, he will be a king with a long life and eloquent words and will be trusted by devas and humans. He will have no fears or terrors. He will have great fame and be looked up to by entire multitudes. He will enjoy the highest bliss among devas and humans. He will attain great strength. He will have the qualities of great magnificence. The features of his body will be excellent and beautiful beyond equal or analogy. He will see the teacher of devas and humans. He will meet kalyāṇamitras. He will accomplish an immeasurable accumulation of merit and have perfect good fortune.

12.­26

“Mahārājas, know this: those human kings, in order to see measureless, various beneficial qualities, will themselves go from one yojana up to a hundred thousand yojanas in order to greet the dharmabhāṇaka upādhyāyas, and they will perceive those dharmabhāṇaka upādhyāyas to be the Teacher.769

12.­27

“Then, when he goes to the town or city, he should think, ‘Today the tathāgata arhat samyaksaṃbuddha Śākyamuni is coming to my palace and will receive my offerings, and he will teach me the Dharma. Through the power of my hearing the Dharma, I will become irreversible in my progress toward the highest, most complete enlightenment, [F.89.b] so that this is the same as meeting many hundreds of thousands of quintillions of buddha bhagavats. Today I have made very immense, vast, supreme, superior offerings of pleasant requisites of various kinds to the buddhas of the past, the future, and the present and honored them. Today I have uprooted all the suffering in the world of Yama, the hells, the pretas, and the animal rebirths. Today I have planted the roots of merit for attaining countless hundreds of thousands of quintillions of rebirths as cakravartins, Śakras, and Brahmās. Today I have saved countless hundreds of thousands of quintillions of beings from the suffering of saṃsāra and placed them in the bliss of nirvāṇa. Today I have accumulated an endless, incalculable aggregation of inconceivable merit.770 I have established in happiness the many attendants and people in the palace and brought peace to the land, so that there are no harms, pernicious poisons, or malevolent humans. Enemies from elsewhere will not come and cause harm and there will be no misery or illness.’

12.­28

“Mahārājas, know this: When at that time those kings in that way revere and venerate the true Dharma and make offerings to, honor, venerate, and praise the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who possess this sublime sūtra, if they first dedicate the roots of merit and supreme merit that come from that solely to you and your followers, then those human kings will possess the great merit of good karma as a cause and condition, and in that life they will attain great power and their magnificence will increase. They will be adorned by splendor and supreme features, and all their adversaries will be eliminated by the true Dharma.” [F.90.a]

12.­29

The Four Mahārājas then said to the Bhagavat, “Bhagavat, when any human king in that way honors the true Dharma with reverence and listens to this sūtra, and honors, makes offerings to, venerates, and praises the four kinds of followers who possess this sūtra, then at that time, that king, in order to please us, should sprinkle scented water and scatter many sublime, perfect flowers upon the place where the Dharma seat is situated, and place and arrange seats for the Four Mahārājas. Then we will listen to the Dharma together with that king.

12.­30

“That king should then dedicate to us whatever share of the merit of good roots will be beneficial for us.771

12.­31

“Bhagavat, at that time, that human king should supplicate the dharmabhāṇaka to teach the Dharma, and when the dharmabhāṇaka is on their seat, the king should burn various sublime, supreme incenses for us and then make an offering to this sūtra.

12.­32

“Bhagavat, at that time, the aroma of that incense772 will in a single instant rise into the sky and pervade our aerial palaces. It will transform into a parasol of incense, and our divine entourages will smell the supreme aroma of the incense. The smoke of the incense will have a golden light that will illuminate our palaces and the residence of Brahmā, and all the residences of Śakra, lord of devas; of the goddess Sarasvatī; of the great goddess Śrī; of Sthāvarā, goddess of the earth; of the great general Saṃjñeya; of the twenty-eight great yakṣa generals; of Maheśvara, the king of devas; of Vajrapāṇi, the lord of secrets; of the great general Māṇibhadra; of Hārītī with her entourage of five hundred children; of the nāga king Anavatapta; and of the nāga king Sāgara.773 [F.90.b]

12.­33

“Bhagavat, in that way, the aroma of the incense in the aerial palaces of each of those and their entourages, and of others, will instantly transform into parasols of incense that are seen and their aroma experienced. Their colored light rays will also be seen to illuminate all the divine aerial palaces.”

12.­34

The Bhagavat said to the Four Mahārājas, “Mahārājas, the light rays of the incense will not illuminate, transform into parasols of incense, and radiate great light rays solely at those aerial palaces. When the human king holds the censer in his hands, burns the sublime, supreme incense, and makes an offering to this sūtra, the smoke of that incense will in an instant, in a moment, fill up the billion suns and moons, the billion Sumerus, kings of mountains, the billion four-continent worlds that are in the trichiliocosm world realm, and all the palaces of the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas that there are in the trichiliocosm world realm‍—it will spread and fill all of space. The various kinds of incense aromas will transform into parasols of incense,774 and those parasols will be golden in color and will illuminate all divine palaces.

12.­35

“In that way, all the clouds of incense and parasols of incense of various kinds there will be in the trichiliocosm world realm are the result of the power of the magnificence of The Sublime Golden Light, the Supremely Victorious King of Sūtras.

12.­36

“And when the human king holds the censer in his hands and makes an offering to this sūtra, it is not only this trichiliocosm world realm that is pervaded by all the various aromas of that incense. In an instant, in a moment, they pervade countless, endless hundreds of thousands of quintillions of buddha realms in the ten directions that are as numerous as the grains of sand in the Ganges River. [F.91.a] They become parasols of incense in the skies above all the buddha realms and completely illuminate them in a similar fashion.

12.­37

“At that time, those many buddhas will be aware of and know those excellent aromas of the incense, and they will see the canopies of incense and their golden color. The buddha bhagavats of the ten directions, who are as numerous as the sand grains in the Ganges River, will manifest miracles, and those many buddha bhagavats, seeing and discriminating in the same way, will praise the dharmabhāṇaka, speaking to him in unison: ‘It is excellent, excellent that you, great being, have widely, greatly promulgated this wonderful, extremely profound sūtra and have perfected an incalculable, endless, and inconceivable accumulation of merit.’

12.­38

“The merit of someone who listens to this sūtra is vast in extent, let alone that of someone who writes it out, obtains it, possesses it, reads it, teaches it to others, and practices it in accordance with its teaching. Why is that? Noble ones, it is because those who hear The Supremely Victorious King of Sūtras, the Sublime Golden Light become irreversible in their progress to the highest, most complete enlightenment.

12.­39

“At that time, the tathāgatas in countless, innumerable hundreds of thousands of quintillions of buddha realms, as numerous as the sand grains in the Ganges River, will speak in unison to the dharmabhāṇaka bhikṣu who is seated on the Dharma throne, praising him with the words, ‘Well done! Well done! Noble one, in a future time, through the power of your diligence, you will accomplish countless hundreds of thousands of ascetic practices. When you have completed the accumulations, you will transcend many āryas, [F.91.b] you will emerge from the three realms and become a supreme leader, and you will sit at the foot of a Bodhi tree, will be adorned by that which is superior, and will be a refuge for the beings who have the necessary factors in the trichiliocosm world realm. You will eliminate the terrifying armies of Māra and will realize the extremely profound, highest, most complete enlightenment.

12.­40

“ ‘Noble one, having sat upon the vajra seat, you will turn the Dharma wheel that is praised by the buddhas and is unsurpassable, very profound, and has twelve wonderful aspects. You will beat the supreme, great drum of the highest Dharma. You will blow the extremely wonderful conch of the highest Dharma. You will raise the superior banner of the highest Dharma. You will light the extremely bright lamp of the highest Dharma. You will send down the rain of the unsurpassable amṛta of the Dharma. You will cut through the measureless bondage of the enemies, the kleśas. You will make countless, endless hundreds of thousands of quintillions of beings transcend the ocean of great terrors. You will free them from the endless births and deaths of saṃsāra. You will meet countless hundreds of thousands of quintillions of buddhas.’ ”775

12.­41

Then the Four Mahārājas said to the Bhagavat, “Bhagavat, the complete practice of776 The Supremely Victorious King of Sūtras, the Sublime Golden Light has such countless benefits in the future and the present. Therefore, when for that reason the human kings who have listened to this extremely wonderful sūtra will have developed good roots from all the countless hundreds of thousands of quintillions of buddhas, we will guard those kings and think of them. [F.92.a]

12.­42

“Moreover, in order that this measureless benefit can be seen, in each of the aerial palaces belonging to us, the Four Mahārājas, and also our entourages, along with countless hundreds of millions of yakṣas,777 parasols of clouds of the aromas of incense and various kinds of miraculous manifestations will be seen.

12.­43

“At that time, we will make our bodies invisible, and in order to listen to the Dharma, we will go to the perfectly cleaned and beautifully adorned palace of such a king. In the same way, Brahmā, Śakra, the great goddess Sarasvatī, the great goddess Śrī, Sthāvarā, who is the goddess of the earth, the great general Saṃjñeya, the twenty-eight great yakṣa generals, the deity Maheśvara, Vajrapāṇi, who is the lord of secrets, the great general Māṇibhadra, Hārītī with her entourage of five hundred children, the nāga king Anavatapta, the nāga king Sāgara, and the entourages of countless hundreds of thousands of quintillions of devas, yakṣas, and so on, in order to listen to the Dharma, each with their body invisible, will come to the place where the Dharma is to be taught, which is the human king’s palace in which a superior Dharma seat has been beautifully arranged.

12.­44

“Bhagavat, we, the Four Mahārājas, and also our entourages and the yakṣas, single-mindedly, together with that human king, will become kalyāṇamitras and great patrons of the unsurpassable Dharma, and through that cause we will be satisfied by the taste of its amṛta. For that reason, we will guard that king, completely dispel harm, and cause him to attain happiness. We will cause all bad actions and bad omens to cease in his palace, cities, towns, and land.” [F.92.b]

12.­45

Then the Four Mahārājas simultaneously placed the palms of their hands together and said to the Bhagavat, “Bhagavat, if there is a human king in whose land this sūtra is present but who does not promulgate it, rejects it in his mind, has no aspiration to listen to it, does not make offerings to it, does not venerate it, does not praise it, and who on seeing the four kinds of followers who possess the sūtra does not venerate them, make offerings to them, or serve them, then we, the Four Mahārājas, our followers, and countless devas will not hear this extremely profound and wonderful Dharma. The flavor of its amṛta will be abandoned, the continuity of the true Dharma will be destroyed, there will be no magnificence and power, the lower existences will increase, devas and humans will diminish, and beings will drown in the river of saṃsāra and will go astray from the route to nirvāṇa, so that, Bhagavat, we, the Four Mahārājas, our followers, the yakṣas, and so on, on seeing this will abandon that land and will have no intention to defend it and protect it. It will not be we alone who abandon that king, for the countless devas of great virtue who protect that land will also forsake that land. Because they forsake it, various kinds of calamities will occur in that land, and the kingdom will be destroyed. The entire population will be without virtuous motivation and will bind each other, slay each other, abuse each other, quarrel with each other, slander each other, deceive each other, and punish the innocent. Because of having such states of mind there will be illness and disease, [F.93.a] a comet778 will appear repeatedly, two suns will appear simultaneously, there will be continuous comets,779 there will be the inauspicious omens of gray rainbows,780 shooting stars will fall, the earth will shake, sounds will come from wells, untimely severe rain will fall and winds will blow, there will always be the calamity of famine, grain will not ripen, the people of the land will experience calamities of suffering from the violence of invading enemies, and there will be unhappiness and no joy throughout the land.

12.­46

“Bhagavat, if we, the Four Mahārājas, the countless thousands of devas, and the deities of great virtue who previously protected the land abandon it, then at that time there will arise countless hundreds of thousands of such evil omens.

12.­47

“Bhagavat, if any human king wishes to protect his land so that it will constantly enjoy happiness, wishes to bring many beings to happiness,781 wishes to eliminate his adversaries, wishes for his own kingdom to always increase and spread, and wishes for the true teachings to remain in the world so that harmful suffering, bad actions, and evil qualities will cease, then, Bhagavat, the ruler of those lands should listen to and obtain this sublime king of sūtras, and he should honor, serve, and make offerings to those who read, recite, acquire, and possess this sūtra.

12.­48

“Also, through the power of the blessing of the good roots of listening to the Dharma, we, the Four Mahārājas and our entourage of countless deities, will taste the flavor of the unsurpassable amṛta of the Dharma, [F.93.b] which will be a benefit782 for us and our followers, and the other devas will also obtain a perfect benefit.783 Why is that? Because a human king has listened single-mindedly to this sūtra and obtained it.

12.­49

“Bhagavat, Mahābrahmā has constantly taught worldly and nonworldly instructions to beings. Śakra, the lord of the devas, has also taught various kinds of instructions, and the ṛṣis who possess the five higher cognitions have taught many instructions. But, Bhagavat, although there are these countless hundreds of thousands of quintillions of instructions by Brahmā, Śakra, and the ṛṣis endowed with the five higher cognitions, nevertheless, The Sūtra of the Sublime Golden Light, which the Buddha Bhagavat taught for devas and humans with a motivation of love, compassion, and kindness, is a hundred thousand quintillion times superior to those former instructions. They cannot even serve as an analogy for it. Why is that? Because through its power all the kings in Jambudvīpa will guide the world through the true Dharma and bring happiness to beings. We and our followers will give our protection so that there will be no calamity of suffering‍—moreover, there will be no calamity of invasion;784 bad, unvirtuous actions will all be cast far away; all demons and hinderers785 in the land will be dispelled; and through the guidance of this true Dharma there will be no conflict.

12.­50

“For this purpose, the human kings will light the lamp of Dharma in their own lands, bringing infinite illumination, and will benefit786 the hosts of devas and their entourages.

12.­51

“Bhagavat, we Four Mahārājas [F.94.a] and our innumerable following of devas and yakṣas, the devas in Jambudvīpa, and all pretas, through the power of these causes and conditions, will taste the flavor of the unsurpassable amṛta of the Dharma and will possess magnificence and power. There will be the perfect radiance of light, all beings will become happy, and moreover they will in the future enjoy extreme happiness constantly for countless, inconceivable hundreds of thousands of quintillions of eons. Also, this will please countless buddhas,787 and they will develop good roots and attain the highest, most complete enlightenment of perfect buddhahood. All such incalculable, endless benefit788 transcends that from the retinue of greatly compassionate Brahmā, is greater than that from greatly wise Śakra, and is superior to that from the ṛṣis with the five higher cognitions who have accomplished various ascetic practices. Therefore, it is a hundred thousand quintillion times greater than them.

12.­52

“The indescribable Tathāgata Arhat Samyaksaṃbuddha has taught for the sake of beings the wonderful, valid teaching of this kind of sūtra, and from its clear comprehension the rulers of the lands in Jambudvīpa and the many communities of humans in the world will protect the Dharma rites and the land, and humans will be guided and inspired.

12.­53

“All these benefits of the merit for everyone attaining happiness through the power of the blessing of this king of sūtras comes from the vast promulgation of this sūtra because of the power of the love and compassion of the great teacher Śākyamuni.

12.­54

“Therefore, Bhagavat, in order to have such causes and conditions, human kings should obtain this sublime sūtra, [F.94.b] make offerings to it, honor it, revere it, and praise it. Why is that? This sūtra is called the supreme king of sūtras because it benefits all due to its inconceivable and supreme qualities.”

12.­55

The Bhagavat then said to the Four Mahārājas, “If you, the Four Mahārājas, with your followers and the countless hundreds of thousands of quintillions of deva followers, see a human king single-mindedly listening to this sūtra, making offerings to it, honoring it, revering it, and praising it, you should guard him and dispel harm. That will then cause you to experience perfect bliss. If the four kinds of followers are widely promulgating this king of sūtras, then as that is truly the vast activity of a buddha among devas and humans, it will benefit countless beings. You should constantly guard and defend such individuals. Ensure that there will be no other factors that will bring harm to those four kinds of followers, and that their bodies and minds will be in solitude and happiness so that this king of sūtras will spread and bring a continuous benefit to beings throughout the future.”

12.­56

Then the deva king Vaiśravaṇa789 rose from his seat and said to the Bhagavat, “Bhagavat, I have the rite of the dhāraṇī of the precious wish-fulfilling jewel. Any being who wishes to possess it will gain immeasurable qualities. They will complete the two accumulations of merit and wisdom.790 [F.95.a] Those who seek to possess it should first recite this mantra of protection for the body. The mantra is thus:

12.­57

namo vaiśravaṇāya mahārājāya | tadyathā | rara rara kuno kuno khuno khuno ruṇo ruṇo saba saba kara kara mahāvikaraṃ mahāvikaraṃ mahākāla mahārāja rakṣa rakṣatu [say your name]791 mām sarvasatvānāñ ca svāhā |792

12.­58

“Bhagavat, by reciting this mantra and applying the mantra seven times to a white cord, each time untying a knot, and then tying it to the upper arm, the benefit will be that demons will be unable to find them. They should blend many incenses into one, which means equal amounts of bdellium, sandalwood, frankincense, and pinwheel flower,793 and, holding a censer in their hands, they should burn the incense and make an offering. They should wash themselves perfectly clean, wear new, clean clothes and, in a solitary house,794 repeat the mantra that invokes Vaiśravaṇa, the king of devas. This is the mantra:

12.­59

namo vaiśravaṇāya mahādhanadāya caṇḍeśvarāya ākarṣa aparājita caṇḍeśvara paramakāruṇika sarvasatvāhitacintā [say your name] mama dhanavardho parameśvara795 svayaṃ ākarṣaya svāhā |796

12.­60

“After repeating this mantra completely seven times, they should then recite the essence mantra. Before reciting those mantras, they should bow down reverently to the Three Jewels and then do the recitation beginning with the name of Vaiśravaṇa, the lord of devas. Then wealth will be bestowed, all the aspirations of beings will be completely fulfilled, and happiness will be bestowed upon them.

12.­61

“Having paid homage in that way, if they recite the essence mantra of the precious wish-fulfilling jewel of King Vaiśravaṇa, the happiness they wish for will be bestowed.”

12.­62

Then Vaiśravaṇa, the lord of devas, recited in the presence of the Bhagavat the essence mantra of the precious wish-fulfilling jewel: [F.95.b]

12.­63

namo ratnatrayāya | namo vaiśravaṇāya mahārājāya | tadyathā | simi simi sumu sumu caṇḍa caṇḍa cara cara sara sara kara kara kili kili kuru kuru muru muru curu curu sādhaya797 ātmanām nityaṃ798 antardhātu svāhā | namo vaiśravanāya svāhā | dhanadāya svāhā | manorathaparipūrāya799 svāhā |800

12.­64

“When reciting the mantra, it should first be repeated a full thousand times. Then afterward, in a clean room, they should plaster a narrow area of the floor with cow dung, making a small circle, and then single-mindedly make an offering with whatever food they have. They should continuously burn excellent incense so that its smoke is continually rising. They should maintain mindfulness of the previous essence mantra night and day, repeating it just loudly enough so that they themselves can hear it but others will be unaware of it.

12.­65

“At that time, Jinarṣabha,801 the son of Vaiśravaṇa, will manifest in the form of a youth and come before them and ask, ‘Why have you called my father?’ They should answer him, ‘I seek wealth in order to make offerings to the Three Jewels, and so I pray for him to bestow it on me.’ At that time, Jinaṛṣabha,802 on hearing those words, will return to his father and say to his father, ‘Today a human practitioner of virtue is single-mindedly making offerings to the Three Jewels, but because he is lacking in wealth, he is supplicating you, father.’ Then the father will say, ‘You should go to him quickly and give him a hundred kārṣāpaṇas every day,’ and so he will then come to them.

12.­66

“If they see such an omen because they have been reciting the mantra,803 they should know that their goal will be accomplished. They should burn the incense alone in a clean room, and in front of their bed they should place a small incense container. Then every dawn they should look inside to see what wealth they have acquired within that incense container. On those days that they acquire wealth, they should offer incense, flowers, and food to the Three Jewels and use it all for gifts to the poor and destitute. [F.96.a] They should not be miserly and keep the wealth,804 but instead they should have a motivation of love and compassion for beings. They should not develop a motivation of anger, deception, or malice. If anger arises, it will destroy the power of their accomplishment, so they should always guard the mind and not become angry.

12.­67

“Moreover, while possessing this mantra, if they always think of and praise me, the deva king Vaiśravaṇa, and my sons, daughters, and retinue,805 they will always follow the ten good actions, and those deities will increase and augment the power of their merit, increase all good actions, and gain the realization of enlightenment. Numerous deities, on seeing this, will all be overjoyed and come together to guard an individual who is reciting the mantra.

12.­68

“Moreover, those mantra holders will have a long life, will live for innumerable years, will always be free of the three lower existences, and will never be harmed. They will obtain the precious wish-fulfilling jewel and treasures. They will attain higher cognitions, power, and the fulfillment of all their aspirations. Even if they seek advice on what to do,806 that will be accomplished just as wished for. They will even understand the language of all wild animals.

12.­69

“Bhagavat, if someone wishes to see the manifestation of my body when they are reciting the mantra, then on the eighth or fifteenth day of the month they should have an image of the Buddha painted on white cotton made beautiful with various pigments and a binding medium.807 The artist who paints that image should take the eight vows. He should paint an image of Great Goddess Śrī on the Buddha’s left. On the Buddha’s right he should paint me, King Vaiśravaṇa, with my sons, daughters, and entourage, [F.96.b] and it should be placed upon a throne.808

12.­70

“Scatter various flowers, burn excellent, perfect incense, and keep lamps alight day and night. Excellent, perfect food and drink of various kinds should be offered with a motivation of veneration in the three periods and the mantra recited. Do not have a motivation for gain.809

12.­71

“When invoking me, they should recite this mantra:

12.­72

namaḥ śrīkaṇṭhāya buddhāya | namo vaiśravaṇāya yakṣarājāya mahārājāya atirājāya | namaḥ śrī mahādeviyai |810 tadyathā | tara tara turu turu vara vara suśuddho suśuddho hana hana maṇikanaka | vajravaidūrya muktikālaṃkrta sarirāya sarvasatvānāṃ hitakāma vaiśravaṇa śriyadevīprabhāya ehi ehi māvilamba ghūrṇa ghūrṇa811 parasya parasya dadāhi mama amukanāsya | darśanakāmasya darśanaṃ mama mana, pralahadāya svāhā |

12.­73

“Bhagavat, when I see humans who recite the mantra and, moreover, make such vast offerings, I will develop a motivation of love and affection and rejoicing, and I will transform into the form of a child or young person, or an old man, or a bhikṣu, and, holding the precious wish-fulfilling jewel and a bowl of gold in my hands, I will enter the circle812 and show veneration with my body. I will speak the name of the Buddha and say to those reciting the mantra, ‘You will accomplish your goals exactly as you have wished,’ so that if they wish to vanish into a forest, if they wish to obtain jewels, if they wish to inspire affection and honor from the entire multitude of beings, if they wish to acquire wealth such as gold and silver, if they wish to attain the accomplishments of the mantra, or if they wish to acquire the higher cognitions, [F.97.a] a very long life, or excellent perfect pleasures, there will be no wish of his that cannot be accomplished.

12.­74

“Today, though I reveal only this much, whatever is wished for will be accomplished, and whatever unending precious treasures that have not been attained, whatever ultimate qualities that are not possessed, they will be accomplished. It may be possible for the sun and moon to fall onto a narrow piece of ground, it may be possible for this great earth to sometimes transform into something else,813 but my words of truth could never fail, so that wished-for happiness will always be obtained.

12.­75

“Bhagavat, if someone who acquires this king of sūtras, possesses it, reads it, and recites it were to recite this mantra, then without fatigue they would quickly accomplish the rites.814

12.­76

“Bhagavat, today I have taught this mantra for the sake of beings who are in poverty and afflicted by suffering. Therefore, they will gain a great benefit, and they will all attain wealth, happiness, independence, and freedom from harm.

12.­77

“I will follow those individuals as long as they live, guard them, and dispel all harm. Moreover, I will illuminate with light as far as a hundred steps all around those individuals who possess and promulgate this Supremely Victorious King of Sūtras, the Sublime Golden Light and recite the mantra. I will have the hundreds of thousands of yakṣas continually serve them and be their servants for whatever they wish, so that there will be nothing that they wish that cannot be accomplished.

12.­78

“My words of truth that I speak are not untrue, which the Bhagavat alone has the power to know.” [F.97.b]

12.­79

Vaiśravaṇa, the king of devas, having uttered this mantra, at that time the Bhagavat said, “Mahārāja,815 it is well done, well done, that you tear open the net of the suffering of poverty for all beings so that they attain happiness,816 and that you have taught this mantra in order to promulgate this sūtra widely in the world.”817

12.­80

The Four Mahārājas then simultaneously rose from their seats and, with their upper robes over one shoulder, bowed down their heads to the Bhagavat’s feet, knelt on their right knees, reverently placed their palms together, and praised the qualities of the Bhagavat with these wonderful verses:

12.­81
“Bhagavat, your face is like a clear full moon.
You818 are like the light rays shone by a thousand suns.
Your eyes are like pure, vast, blue lotuses.
Your complete white teeth are like conches.819
12.­82
“Bhagavat, your qualities are like an infinite ocean
That accumulates countless, wonderful jewels of the truth,820
Its water of the qualities of wisdom ever increasing,
And filled with a hundred thousand sublime samādhis.
12.­83
“The soles of your feet, adorned by wheels, beautify everywhere,
With completely equal hubs and rims and a thousand spokes.
You have the perfect signs that are like the king of geese,
With your hands and feet being adorned by webbing.
12.­84
“Bhagavat, your shining body is like a mountain of gold,
Pure, superior, and beyond any analogy.
Like Sumeru, your qualities are vast.
Bhagavat, lord of mountains, we pay homage to you.
12.­85
“Your signs and features are immeasurable like space.
You radiate more light rays than a thousand moons.
You are inconceivable, like a mirage or illusion.
To you who has no attachment we pay homage.”
12.­86

At that time, when the Four Mahārājas had praised the Bhagavat, the Bhagavat spoke these verses to the Four Mahārājas:

12.­87
“This sūtra of The Sublime Golden Light
Has been taught by those with the unsurpassable ten strengths. [F.98.a]
You Four Mahārājas should have the motivation
Of rejoicing in tirelessly protecting it.
12.­88
“The profound, wonderful jewel of this sūtra
Bestows happiness on all beings.
It will always be promulgated in Jambudvīpa
In order for those beings to be happy.
12.­89
“It will dispel the suffering of all beings‍—
Those who are pretas, animals, or beings in the hells‍—
All of the different kinds of beings
In the worlds of this trichiliocosm.
12.­90
“All the kings who live in this Jambudvīpa
And all the other kinds of beings
Will be always happy through the power of the sūtra
Dispelling the suffering of many illnesses, with no thieves or robbers.821
12.­91
“Because the sūtra is widely spread throughout a land, there is
Perfect happiness, excellent harvests, and no adversity from calamities.822
Whoever listens to this king of sūtras
Will be in a noble family and succeed in their goals.823
12.­92
“If one wishes for excellent harvests and freedom from conflict,
Everything will be accomplished exactly as wished for.824
Opposing enemies will be repulsed
And one’s land will be constantly happy.825
12.­93
“Through the power of this sublime king of sūtras,
Numerous sufferings are dispelled and there is no misery or fear.
All the requisites for happiness will appear
When this precious king of trees resides in the home.826
12.­94
“The sublime king of sūtras is like this:
It gives perfect qualities to human kings
And is like the analogy of perfect, cool water
That dispels the affliction of thirst.
12.­95
“The sublime king of sūtras is like this:
It fulfills the motivation of aspiring for merit.
If someone wants to possess a basket of excellent jewels,827
It provides that possession,828 exactly as wished for.
12.­96
“The sublime king of sūtras is like this:
Merit is accomplished as wished for, with no decline.
You lords of devas and your hosts of devas
Must make offerings to this king of sūtras.
12.­97
“If you possess the sūtra as is taught,
All your wisdom and magnificence will be perfected. [F.98.b]
All the present buddhas in the ten directions
Have the intention to teach this king of sūtras.829
12.­98
“They see those who read, recite, and possess it
And praise them, saying, ‘Excellent! Wonderful!’
The bodies and minds of those who listen to this sūtra
Will experience happiness, joy, and delight.
12.­99
“Many hundreds of yakṣas continually
Guard those places where it is.830
The many devas in this world realm
Are countless, innumerable.
12.­100
“The hosts of devas that dwell
In Jambudvīpa are beyond number.
Those hosts of devas, with complete joy,
Listen to this lord of sūtras.831
12.­101
“They all, through listening to this sūtra,
Become delighted and tirelessly give protection.
Whoever listens to this king of sūtras
Will be mighty, courageous, and always powerful.
12.­102
“They benefit all the myriad human disciples832
So that harm is eliminated and radiance is increased.”
12.­103

The Four Mahārājas, on hearing these verses, were happy, delighted, and overjoyed. They therefore said to the Bhagavat, “Bhagavat, we have never before heard such a profound and wonderful sūtra as this.” Overpowered with joy, they shed tears and wept, and their limbs833 trembled and shook. Because of the manifestation of such a marvelous, wonderful, inconceivable thing, they scattered divine coral tree flowers and great coral tree flowers upon the Bhagavat and made superior offerings to him. They said to the Bhagavat, “Bhagavat, we, the Four Mahārājas, each with a following of five hundred yakṣas, will always be present and perfectly guard here and there this sūtra and those dharmabhāṇakas and defend them so that they will be defended by the light of wisdom. If any line of verse or word of this sūtra is omitted, in order that they be remembered and not omitted, we will bestow an extremely superior doorway to the power of retention, so that the sūtra will be complete. [F.99.a]

12.­104

“Moreover, we will ensure that this sublime, supreme king of sūtras, wherever it is present, will be promulgated widely among beings and will not quickly vanish.”

12.­105

At that time, when the Bhagavat taught this Dharma within that large assembly, countless beings gained the eloquence of great wisdom and accumulated an incalculable aggregation of merit; freed from the harm of misery, they attained happiness of mind, became learned in various treatises, attained the path of abandoning saṃsāra, became irreversible, and quickly realized enlightenment.

12.­106

This concludes “The Four Mahārājas Protecting the Land,” the twelfth chapter of “The Supremely Victorious King of Sūtras, the Sublime Golden Light.” [B7]


13.

Chapter 13: The Dhāraṇī of Nonattachment

13.­1

834 Then the Bhagavat said to Venerable Śāriputra, “Śāriputra, there is the Dharma teaching called The Dhāraṇī of Nonattachment. It is a Dharma that must be accomplished by the bodhisattvas. It was held by the bodhisattvas of the past. It is the mother of the bodhisattvas.”

13.­2

Venerable Śāriputra asked the Bhagavat, “Bhagavat, what is the word and the meaning835 of dhāraṇī? Bhagavat, that which is called dhāraṇī does not have a direction or location. Neither is it without a direction or location.”


14.

Chapter 14: The Precious Wish-Fulfilling Jewel Dhāraṇī

14.­1

Then the Bhagavat, in the midst of the great assembly, said to Venerable Ānanda, “You should know this: the dhāraṇī called the precious wish-fulfilling jewel will cast all harm far away; it will prevent and dispel all harmful thunder and lightning. That is the teaching of the bhagavat841 arhat samyaksaṃbuddhas of the past. Therefore, I also will teach it to you, this great assembly, in order to benefit devas and humans, to care for the world, so that all will be protected and attain happiness.”


15.

Chapter 15: The Great Goddess Sarasvatī

15.­1

868 Then, within that great assembly, the great goddess Sarasvatī rose from her seat, bowed down her head to the Bhagavat’s feet, and said to the Bhagavat, “Bhagavat, if a dharmabhāṇaka correctly teaches this Supremely Victorious King of Sūtras, The Sublime Golden Light, I will increase his wisdom and inspire poetic eloquence. If the dharmabhāṇaka preceptor omits a letter, a syllable, or the meaning of a word, [F.103.b] I will cause him to remember everything and have excellent comprehension and bestow upon him unimpeded, total possession of the power of mental retention.


16.

Chapter 16: The Great Goddess Śrī

16.­1

997 Then the great goddess Śrī rose from her seat, bowed down to the Bhagavat’s feet, reverently placed her palms together, and said to the Bhagavat, “Bhagavat, if I see any bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who obtains, keeps, reads, recites, and teaches others this Supremely Victorious King of Sūtras, the Sublime Golden Light, I will single-mindedly, reverentially honor them and make offerings to them. For such a dharmabhāṇaka there will be provided a perfection of food, drink, clothing, bedding, medicine while ill, and any requisite that is needed; they will be free of want and need.


17.

Chapter 17: The Increase of Wealth by the Great Goddess Śrī

17.­1

1003 Then the great goddess Śrī said to the Bhagavat, “Bhagavat, in the north there is the city of Vaiśravaṇa, the king of devas, which is called Alakāvati. Not far from that city, there is a park called Puṇya­kusuma­prabha, in which there is an excellent divine palace made of the seven precious materials. [F.112.b]

17.­2

“Bhagavat, I always dwell there, so if anyone wishes to increase each day their accumulation of the five kinds of grain and wishes to increase and fill their treasuries, they should reverently develop a trusting mind and clean a room and plaster the floor with a circle of cow dung. They should paint a representation of my body beautified by various adornments and wash their bodies well. They should wear clean clothes and perfume themselves with excellent ointments, and then enter the clean room.


18.

Chapter 18: Sthāvarā, the Goddess of the Earth

18.­1

Then, within that great assembly, Sthāvarā, the goddess of the earth, rose from her seat and said to the Bhagavat, “Bhagavat, when this Supremely Victorious King of Sūtras, the Sublime Golden Light is being promulgated, whether it is in the present or the future, or whether in a village, a town, a market town, a king’s palace, or a wilderness, on a mountain, in a cave,1022 or in a forest, [F.114.b] Bhagavat, I will go there and make offerings to it, honor it, protect and defend it, and promulgate it widely.


19.

Chapter 19: Saṃjñeya, the Great General of the Yakṣas

19.­1

Then the great yakṣa general Saṃjñeya, together with twenty-eight yakṣa generals within that great assembly, rose from his seat, and with his robe over one shoulder, kneeling with his right knee on the ground, with palms together facing the Bhagavat, said to the Bhagavat, “Bhagavat, wherever this Supremely Victorious King of Sūtras, the Sublime Golden Light is taught and promulgated, in the present or in future times, whether in a village, in a town, in a market town, in a district, on a mountain, in a wilderness, in a forest, in a king’s palace, or in the dwelling place of the saṅgha, Bhagavat, I, the great yakṣa general Saṃjñeya, together with twenty-eight yakṣa generals, will go there. [F.117.b] Each of us will make our bodies invisible, and we will guard in every way that dharmabhāṇaka upādhyāya and the assembly that is listening to the Dharma so that harm will be eliminated, and they will always experience happiness.


20.

Chapter 20: The Teaching of the King’s Treatise

20.­1

Then Sthāvarā, the great goddess of the earth, rose from her seat within that great assembly, bowed down her head to the Bhagavat’s feet, and with her palms reverentially placed together said to the Bhagavat, “Bhagavat, if there is no true Dharma in lands with human kings, they will be unable to protect the land and care for many beings, and they themselves will not be able to remain long as superior sovereigns.


21.

Chapter 21: King Susaṃbhava

21.­1

Then the Bhagavat, having taught the treatise on kingship within that great assembly, [F.123.a] said, “You and all others, listen well, for I will teach you the past causes and conditions for the true practice of the Dharma.”

21.­2

He then recited these verses:

21.­3
“When in the past I was a cakravartin king,
I gave away the great earth with its oceans.
I offered all the four continents
Filled with jewels to the tathāgatas.
21.­4
“Throughout countless eons, all of them,
Because I sought the pure, true Dharma body,
My cherished wealth and even my own body and life
I gave away, with a mind that was without miserliness.

22.

Chapter 22: Protection and Care from Devas and Yakṣas

22.­1

Then the Bhagavat said to the great goddess Śrī, “Any noble man or noble woman who has a trusting mind and faith and wishes to make an inconceivable, vast, and great offering of requisites to the past, future, and present buddhas, and wishes to know and realize the profound field of activity of the buddhas of the three times, whether dwelling in a town, in a market town, or on a mountain, should without doubt and single-mindedly teach extensively and promulgate this king of sūtras there. Those who listen to the Dharma should avoid distraction and be single-minded.”


23.

Chapter 23: The Prophecy

23.­1

After the Tathāgata had taught the Dharma extensively in the midst of the great assembly, the bodhisattva Ruciraketu and his two sons, Rūpyaketu and Rūpyaprabha, requested the prophecy of their attainment of the highest, most complete enlightenment.

23.­2

At that time, ten thousand devas, chief among them Jvalanāntaratejorāja, descended together from the Trāyastriṃśa paradise. They came before the Bhagavat, bowed their heads to his feet in homage, seated themselves to one side, and listened to the Dharma that was taught by the Bhagavat.


24.

Chapter 24: Completely Curing Illness

24.­1

The Bhagavat said to the goddess of the Bodhi tree, “Noble goddess, listen well and retain this perfectly in your mind. Today I will teach you the past prayers of these ten thousand devas that were causes and conditions.

24.­2

“Noble goddess, in the past, in a time gone by, an uncountable, innumerable, inconceivable number of eons ago, at that time the tathāgata arhat samyaksaṃbuddha, the one with wisdom and virtuous conduct, the sugata, the one who knows the world’s beings, the unsurpassable guide who tames beings, the teacher of devas and humans, the buddha, the bhagavat by the name of Ratnaśikhin appeared in the world.


25.

Chapter 25: Jalavāhana, the Head Merchant’s Son

25.­1

Then the Bhagavat said to the goddess of the Bodhi tree, “Noble goddess, at that time, Jalavāhana, the head merchant’s son, had previously cured beings of all the suffering of illness in the kingdom of King Sureśvaraprabha, so that they had recovered and regained the health they had previously possessed. At that time, the many beings who had been cured of their illnesses accumulated many meritorious actions and accomplished vast acts of generosity, and they themselves prospered. Therefore, they all went together to the head merchant’s son, and with veneration they said, ‘Son of the great head merchant, it is excellent, excellent that you developed extremely excellent merit and benefited us and enabled us to live happily. You are a king of healing with great power and a bodhisattva with love and compassion. As you are completely skilled in medical treatments, you perfectly cured countless beings of the suffering of illness!’ In that way, they praised him throughout all the villages and towns. [F.133.a]


26.

Chapter 26: Giving Away the Body

26.­1

Then the Bhagavat, having taught that past cause and condition to the great assembly and those ten thousand devas, spoke again to the goddess of the Bodhi tree and that great assembly:

26.­2

“In the past, while I was practicing the path of the bodhisattva, I did not just give water and food to save the lives of those fish; I also gave away my cherished body. Regard together the cause and condition for that!1164 [F.137.b]

26.­3

“The Tathāgata Arhat Samyaksaṃbuddha,1165 who was supremely victorious and supremely venerable everywhere both above the paradises and below the paradises, who illuminated the world realms in ten directions with many hundreds of thousands of light rays, who had perfect omniscience, who had the completion of good qualities, went together with a great assembly to the Pañcala1166 land. They came to a forest that had level ground, was free of thorns, and was spread throughout with excellent flowers and soft grass.


27.

Chapter 27: The Praise from the Bodhisattvas in the Ten Directions

27.­1

1217 At that time, when the Tathāgata Śākyamuni gave this Dharma teaching, countless hundreds of thousands of quintillions of bodhisattvas from world realms in the ten directions each came individually from their own world realms to Vulture Peak Mountain. When they arrived before the Bhagavat, they touched the ground with the five points of their body, and, having paid homage to the Bhagavat, with one-pointed minds and palms together, in one voice they praised him with these verses:


28.

Chapter 28: The Praise by the Bodhisattva Ruciraketu

28.­1

Then the bodhisattva Ruciraketu rose from his seat [F.146.b] and, with his upper robe over one shoulder, knelt on his right knee with palms together and made this praise through these verses:

28.­2
“Muni, you have the complete signs of a hundred merits.
Your body is adorned by qualities beyond measure.
Beings aspire to your vast purity.
You shine with light like a thousand suns.
28.­3
“You emit a vast light of infinite colors.
You are beautified by signs like a mass of precious lotuses.
You are like the sun shining in the sky,
A bright white light that outshines the color of gold.1224

29.

Chapter 29: The Praise by the Goddess of the Bodhi Tree

29.­1

Then the goddess of the Bodhi tree praised the Bhagavat with these verses:1228

29.­2
“I reverently pay homage to the Buddha who has pure knowledge.
I pay homage to the one with the knowledge that preserves1229 the pure Dharma.
I pay homage to the one with the knowledge that rejects what is not the Dharma.
I pay homage to the one with the knowledge that is not possessed of concepts.
29.­3
“Oh! The wonderful Buddha has infinite activity!
Oh! He is as difficult to see as a fig tree flower!
Oh! He is as wonderful as the ocean and the king of mountains!
Oh! The wonderful Tathāgata’s light is beyond measure!

30.

Chapter 30: The Praise by the Great Goddess Sarasvatī

30.­1

1239 Then the great goddess Sarasvatī rose from her seat and with veneration placed her palms together and praised the Bhagavat with these pure words:

30.­2

“I pay homage to the tathāgata arhat samyaksaṃbuddha Śākyamuni, who has a pure body the color of gold‍—his throat has the shape of a conch; his face is like a full moon and his eyes are like blue lotuses; his lips are red and beautiful, like the color of a bimba;1240 his nose is prominent and straight and like a carved piece of gold; his teeth are white, without gaps, and like white water lilies; he shines with light like a hundred thousand suns; his bright colors are vivid like the gold of Jambudvīpa; the words he speaks are free of mistakes and errors; he teaches the three gateways of liberation, opening the paths to the three enlightenments;1241 his mind is always pure and so is his aspiration; the places where the Bhagavat resides and his field of activity are always pure; he has forsaken that which should not be the conduct, so that there is no error whether he is moving or stationary; he undertook asceticism for six years and then turned the Dharma wheel three times; he liberated beings who are suffering, bringing them over to the other shore; the signs of a great being on his body are complete, like a banyan tree; through his meditation on the six perfections, his three kinds of activity1242 are faultless; he has omniscience and therefore accomplishes perfect benefit for himself and others; whatever it is that he says, [F.148.b] it will always benefit beings, so that he never says anything that is purposeless; he was a great lion from within the Śākya clan and therefore is unshakable and heroic; and he has the perfection of the eight liberations.


31.

Chapter 31: The Entrustment

31.­1

1244 Then the Bhagavat said to the entire assembly of all the bodhisattvas and the devas and humans, “You should know this: I have taught you the true cause of enlightenment, the extremely profound Dharma that I obtained through undergoing hardships with dedicated diligence throughout countless, innumerable eons.

31.­2

“You should develop a courageous mind,1245 and after my nirvāṇa you should, with veneration, protect this Dharma teaching, [F.149.a] promulgate it widely, and ensure that this Dharma will remain for a long time.”1246


c.

Colophon

c.­1

The senior editor and translator Chödrup, a monk in the tradition of the Bhagavat, translated this from a Chinese text and definitively revised it.


ab.

Abbreviations

BG Translation by Bao Gui 寶貴, titled 合部金光明經 (Taishō 664).
TWC Translation by Dharmakṣema, aka Tan Wuchen 曇無讖, titled 金光明經 (Taishō 663).
YJ Translation by Yijing 義淨, titled 金光明最勝王經 (Taishō 665).

n.

Notes

n.­1
The Sūtra of the Sublime Golden Light (3) (Suvarṇa­prabhāsottama­sūtra, Toh 557).
n.­2
The Sūtra of the Sublime Golden Light (2) (Suvarṇa­prabhāsottama­sūtra, Toh 556).
n.­3
dbu ma rin po che’i sgron ma (Madhyamaka­ratna­pradīpa), Toh 3854.
n.­4
(1) The Root Manual of the Rites of Mañjuśrī (Mañjuśrī­mūla­kalpa, Toh 543), 2.­129; (2) ral pa gyen brdzes kyi rtog pa chen po, byang chub sems dpa’ chen po’i rnam par ’phrul pa le’u rab ’byams las bcom ldan ’das ma ’phags ma sgrol ma’i rtsa ba’i rtog pa (Ūrdhvajaṭā-mahākalpa­mahābodhisattva­vikurvaṇapaṭalavisarā bhagavatī ārya­tārāmūlakalpa), Toh 724 vol. tsa, folio 239.a; (3) dkyil ’khor thams cad kyi spyi’i cho ga gsang ba’i rgyud (Sarva­maṇḍala­sāmānyavidhi­guhyatantra), Toh 806, folio 152.b. The citations in Toh 543 and 724 are identical, differing only in the terminology chosen by the texts’ respective Tibetan translators. In fact, significant portions of Toh 724 appear to be shared with Toh 543.
n.­5
(1) Vinayadatta, sgyu ’phrul chen po’i dkyil ’khor gyi cho ga bla ma’i zhal snga’i man ngag (Gurūpadeśa­nāma­mahā­māyāmaṇḍalopāyikā), Toh 1645, folio 209.a; (2) Bhavyakīrti, sgron ma gsal bar byed pa dgongs pa rab gsal zhes bya ba bshad pa’i ti ka (Pradīpoddyotanābhi­saṁdhi­prakāśikā­nāmavyākhyāṭīkā), Toh 1793, folio 201.a; (3) Pramuditā­karavarman, gsang ba ’dus pa rgyud kyi rgyal po’i bshad pa zla ba’i ’od zer (Guhya­samāja­tantra­rāja­ṭīkā­candra­prabhā), Toh 1852, folio 169.b; (4) Vitapāda, gsang ba ’dus pa’i dkyil ’khor gyi sgrub pa’i thabs rnam par bshad pa (Guhya­samāja­maṇḍalopāyikā­ṭīkā), Toh 1873, folio 209.a; (5) Ānandagarbha, rdo rje dbyings kyi dkyil ’khor chen po’i cho ga rdo rje thams cad ’byung ba (Vajra­dhātu­mahā­maṇḍalopāyikā­sarva­vajrodaya), Toh 2516, folio 50.a; (6) Anonymous,’jam pa’i rdo rje ’byung ba’i dkyil ’khor gyi cho ga sems can thams cad kyi bde ba bskyed pa (Mañju­vajrodaya­maṇḍalopāyikā­sarva­sattvahitāvahā). Toh 2590; (7) Kāmadhenu, ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba cho ga zhib mo’i rgyal po chen po’i rgya cher ’grel pa (Sarva­durgati­pariśodhana­tejo­rāja­nāma­mahākalpa­rājaṭīkā), Toh 2625; (8) Ānandagarbha, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba’i bshad pa (Sarva­durgatipariśodhana­tejorāja­tathāgatārhatsamyak­saṃbuddha­nāmakalpaṭīkā), Toh 2628, folio 73.a; (9) Sthiramati, rgyan dam pa sna tshogs rim par phye ba bkod pa (Paramālaṃkāraviśva­paṭalavyūha), Toh 2661, folio 322.b; (10) Sahajalalita, kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba de bzhin gshegs pa thams cad kyi snying po dang dam tshig la rnam par lta ba zhes bya ba’i gzungs kyi rnam par bshad pa (Samanta­mukha­praveśaraśmivimaloṣṇīṣa­prabhāsa­sarva­tathāgatahṛdaya­samaya­vilokita­nāma­dhāraṇīvṛtti), Toh 2688, folio 292.b.
n.­6
(1) Bodhisattva, kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba’i gzungs bklag cing chod rten brgya rtsa brgyad dam mchod rten lnga gdab pa’i cho ga mdo sde las btus pa (Samanta­mukha­praveśaraśmivimaloṣṇīṣa­prabhāsa­dhāraṇī­vacana­sūtrāntoddhṛtāṣṭottaraśata­caityāntarapañca­caityanirvapaṇavidhi), Toh 3068, folios 145.a, 151.b, 153.b; (2) Dīpaṁkaraśrījñāna, dbu ma’i man ngag rin po che’i za ma tog kha phye ba zhes bya ba (Ratna­karaṇḍodghāṭa­nāma­madhyamakopadeśa), Toh 3930, folios 99.a, 115.a; (3) Śāntideva, bslab pa kun las btus pa (Śikṣāsamuccaya), Toh 3940, folios 3.a–194.b, 90.a–91.b, 122.a–123.b; (4) Vairocanarakṣita, bslab pa me tog snye ma (Śikṣākusuma­mañjarī), Toh 3943, folio 200.a; (5) Dīpaṁkaraśrījñāna, byang chub lam gyi sgron ma’i dka’ ’grel (Bodhimārga­pradīpapañjikā), Toh 3948, folio 20.b.
n.­7
(1) Anonymous, gser ’od dam pa mdo sde dbang po’i smon lam (Suvarṇa­prabhāsottama­sūtrendra­praṇidhāna), Toh 4379; (2) Anonymous, rgyal po gser gyi lag pa’i smon lam (Rāja­suvarṇa­bhuja­praṇidhāna), Toh 4380.
n.­8
(1) Dīpaṁkaraśrījñāna, mngon par rtogs pa rnam par ’byed pa (Abhisamaya­vibhaṅga), Toh 1490, folio 201.a; (2) Āryadeva, spyod pa bsdud pa’i sgron ma (Caryāmelāpaka­pradīpa), Toh 1803, folio 106.a; (3) Mañjuśrīkīrti, ’jam dpal gyi mtshan yang dag par brjod pa’i rgya cher bshad pa (Mañjuśri­nāmasaṅgitiṭīka), Toh 2534, folio 217.b; (4) Haribhadra, shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭa­sāha­srikā­prajñāpāramitā­vyākhyānābhi­samayālaṃkārāloka), Toh 3791, folio 84.b; (5) Dharmakīrtiśrī, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa rtogs par dka’ ba’i snang ba zhes bya ba’i ’grel bshad (Abhi­samayālaṃkāra­nāma­prajñā­pāramitopadeśa­śāstra­vṛttidurbodhāloka­nāmaṭīkā), Toh 3794, folio 152.b; (6) Dharmamitra, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel bshad tshig rab tu gsal ba (Abhi­samayālaṃkāra­kārikā­prajñā­pāramitopadeśa­śāstra­ṭīkā prasphuṭapadā), Toh 3796, folio 104.a.
n.­25
In the eKangyur version that supports this web display, 19.a is a blank folio that corresponds to the blank folio found in the Degé edition, which is numbered 19.b.
n.­26
There have been two ways to interpret this traditional beginning of a sūtra, with Indian masters such as Kamalaśīla claiming that both are equally correct. The alternative interpretation is “Thus did I hear: at one time the Bhagavān …” and so on. The various arguments, both traditional and modern, for either side are given by Brian Galloway in “Thus Have I Heard: At one time…,” Indo-Iranian Journal 34, Issue 2 (April 1991): 87–104.
n.­27
In BG and TWC this is followed by a sentence not included in YJ. All details about the entourage are omitted; the chapter proceeds to verses.
n.­28
YJ has 能善調伏 (“good at taming”).
n.­29
YJ has 己利 (“benefit for oneself”).
n.­30
Narthang reads “who had reached great independence.”
n.­67
YJ translates Ruciraketu as 妙幢, while BG and TWC translate this name as 信相.
n.­147
This chapter is absent in TWC. The version of this chapter included in BG was translated by 真諦 (Paramārtha).
n.­208
YJ has 夢見金鼓懺悔品 (“Seeing a Golden Drum in a Dream: Regret and Repentance”). BG and TWC have 懺悔品 (“Regret and Repentance”).
n.­209
The first two sentences are present in YJ but absent in BG.
n.­310
This chapter is missing in TWC’s Chinese translation. In BG this chapter is translated by Paramārtha.
n.­475
The equivalent chapter in Toh 556 is called “The Purification of the Bhūmis.” YJ has “Dhāraṇīs”: 最淨地陀羅尼. BG has “Bhūmis”: 陀羅尼最淨地.
n.­476
In Toh 556, this is the bodhisattva Akṣayamati. YJ and BG match Toh 555: 師子相無礙光焰菩薩. Note that “mahāsattva” is omitted.
n.­477
Literally “ten million.” The Chinese versions have 億, which can denote 100,000 or higher numbers including 1,000,000, 10,000,000, and 100,000,000.
n.­595
For this title, BG and TWC have simply “praise.”
n.­596
In Toh 556, and in the Sanskrit and Tibetan of Toh 557, she is called the “noble goddess Bodhisattvasamuccayā.” In BG and TWC, her name is 地神堅牢 (“Goddess of Earth Solid and Firm”). YJ has 普提樹神, which is similar to Toh 555, but without reference to gender.
n.­597
Here rendering YJ’s 室唎天女 as Goddess Śrī, which translates as bzang dpal in Toh 555. In the Chinese, this could also be understood as “noble goddess,” equivalent to “noble man” when the Bhagavat spoke to a particular member of the assembly.
n.­598
Rather than “bodhisattva,” YJ has 妙幢 (“Ruciraketu”).
n.­599
YJ has 此之因緣我為汝等廣說其事 (“I will tell you extensively about the causes and conditions of this event”).
n.­600
Yongle and Kangxi have glu instead of klu. The Chinese versions also have “Lord of Golden Nāgas” or “Lord of Golden Dragons,” which YJ renders as 金龍主 and BG and TWC render as 金龍尊.
n.­671
This title is absent in BG and TWC.
n.­684
YJ has 重顯空性 (“Reiterating Emptiness”).
n.­685
Rather than simply “teach,” YJ has 重明 (“clarify once more”).
n.­686
YJ has 真空微妙 (“true and subtle”).
n.­720
YJ does not put this line in the form of a question. Instead it has 惟願為說於甚深理修行之法 (“I hope that you will teach the way to practice the profound truth”).
n.­749
BG and TWC have simply “The Four Mahārājas.”
n.­750
This line is absent in YJ.
n.­751
Rather than “devas and asuras,” YJ has 天龍 (“devas and nāgas”).
n.­757
The preceding chapter, this chapter, and the following chapter form one chapter in Toh 557, the twenty-one-chapter version. The titles in BG and TWC are the same as Toh 557, simply “The Four Mahārājas.” YJ matches Toh 555.
n.­758
These lines (“You Four Mahārājas with your army … keep it in your care”) are absent in YJ.
n.­759
Toh 556 and 557 specify that this is “the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās.” The Chinese is the same as Toh 555: BG and TWC have 四部之眾. YJ abbreviates this as 四眾.
n.­760
In YJ, this clause is attached to the previous sentence.
n.­761
Rather than simply “happy,” YJ has 安隱 (“tranquil and stable”).
n.­762
Rather than “filling the land, the great earth will become powerful,” YJ has 大地沃壤 (“the land is vast and the soil is fertile”).
n.­763
YJ has 皆得第一不可思議最上歡喜寂靜安樂 (“such a king will attain sublime, supreme, inconceivable happiness and the bliss of solitude”). Note that in YJ these are not part of what the king wishes for but rather what he will attain.
n.­764
Here YJ reads 於現世中,王位尊高,自在昌盛,常得增長 (“In this lifetime, the king’s status will be noble and high; his power will thrive and constantly increase”). Again, according to YJ, these are not part of what the king wishes for but rather what he will receive.
n.­765
Rather than “he should reverently perceive him as a rarity,” YJ has 當起虔敬渴仰之心 (“a sincere, respectful, and admiring heart of the king should arise”).
n.­766
Here “who recites the Dharma” is absent in YJ.
n.­767
“In that moment” is absent in YJ.
n.­768
“Who recites the Dharma” is absent in YJ.
n.­769
Rather than “the Teacher,” YJ has 佛 (“the Buddha”).
n.­770
Rather than “today I have accumulated an endless, incalculable aggregation of inconceivable merit,” YJ would be better translated as [當令無量百千萬億眾生…] 積集無量無邊不可思議福德之聚 (“[I should make countless hundreds of thousands of quintillions of beings] accumulate an endless, incalculable aggregation of inconceivable merit”).
n.­771
Here YJ has 其王所有自利善根,亦以福分施及我等 (“the king should dedicate to us‍—as a share of merit‍—whatever roots of virtue benefit himself”).
n.­772
BG and TWC have 香氣 (“aroma of the incense”). YJ has 香煙 (“smoke of the incense”). Alternation between the two terms occurs. The term 香 can mean either the incense or the aroma of incense or both.
n.­773
The Sanskrit for the equivalent passage in Toh 557 omits this nāga king, but he is included further on when the list is repeated. He is present in the Chinese versions. BG and TWC transliterate his name as 娑竭羅; YJ translates the meaning as 大海 (“Ocean”).
n.­774
Assuming sprin (“clouds”) is in error for spos (“incense”) and in accordance with Toh 556 and 557. YJ, BG, and TWC have 雲蓋 (“parasols of clouds”) here, and later in this paragraph香煙雲蓋 (“parasols of clouds formed by incense smoke”).
n.­775
The Sanskrit for Toh 557 is tathāgatas. YJ, BG, and TWC match Toh 555 with 佛.
n.­776
“The complete practice of” is missing in YJ. The subject of the sentence in YJ is The Supremely Victorious King of Sūtras, the Sublime Golden Light.
n.­777
According to the Sanskrit and Toh 556 and 557. Toh 555 has yi dwags (preta), evidently in error. YJ has 神 (“gods”), while BG and TWC have 鬼神 (“spirits and gods”), which can refer to a broad range of classes of spirits.
n.­778
Toh 556 and 557 have “shooting stars.” YJ has 彗星 (“comet”). BG and TWC add五星諸宿違失常度 (“the five planets and all constellations go against the fixed law”).
n.­779
Toh 556 and 557 have “eclipses.” The Chinese versions also have “eclipses.” BG and TWC make clear this refers to both “solar and lunar eclipses”: 日月薄蝕, while YJ specifies that the occurrence of these eclipses is irregular or unpredictable: 博蝕無恆.
n.­780
According to Toh 556 and 557 (’ja’). Degé has gzha and Choné has gza’. TWC, and BG have 白黑惡虹 (“inauspicious white and black halos”), which appear around the sun and/or moon. YJ has 黑白二虹表不祥 (“black and white halos signaling bad omens”).
n.­781
Rather than “happiness,” YJ has 安隱 (“tranquility and stability”).
n.­782
Assuming that sman pa (“doctor”) is in error for phan pa (“benefit”), which is a not infrequent error. YJ has 增益 (“increase and benefit”). BG and TWC have增長身力 (“increase physical strength”) and 心進勇銳 (“sharpen the mind”).
n.­783
Assuming that sman yon is in error for phan yon. YJ has 勝利 (“superior benefit”). BG and TWC have 增益 (“increase and benefit”).
n.­784
Rather than “no calamity of invasion,” YJ has 無他方怨賊侵害 (“no invasion from opposing enemies of foreign lands”).
n.­785
Rather than “demons and hinderers,” YJ has 災厄 (“calamities”).
n.­786
Assuming that sman pa (“doctor”) is in error for phan pa (“benefit”), which is a not infrequent error. All three Chinese versions have 增益 (“increase and benefit”).
n.­787
Rather than “also, this will please countless buddhas,” YJ has 復得值遇無量諸佛 (“moreover, they will meet countless buddhas”).
n.­788
Assuming that sman yon is in error for phan yon. YJ has 勝利 (“superior benefit”). BG and TWC have 功德 (“merit”).
n.­789
In Toh 557, at this point all the Four Mahārājas rise from their seats and recite verses of praise together. In this sūtra and in Toh 556, this is preceded by this section where Vaiśravaṇa teaches a mantra, a passage that does not appear in Toh 557. YJ matches Toh 555, while BG and TWC match Toh 557.
n.­790
YJ here adds 我常擁護令彼眾生離苦得樂 (“I will always protect these beings [i.e., those who possess the dhāraṇī] to be separated from suffering and to acquire happiness”).
n.­791
The instruction to state one’s name is absent in Toh 556 but is included in YJ.
n.­792
Translation of this mantra: “Homage to Vaiśravana Mahārāja. Thus: rara rara kuno kuno khuno khuno ruṇo ruṇo saba saba kara kara, great courage, great courage, great black one, protect, protect [your name], me and all beings, svāhā.”
n.­793
Six types of incense are listed in YJ: 安息、栴檀、龍腦、蘇合、多揭羅、熏陸 (“benzoin, sandalwood, dipterocarpaceae, storax balsam, tagara, and mastic”).
n.­794
YJ has 靜室 (“tranquil room”).
n.­795
The Tibetan has parayeśvara, where it appears ye is in error for me, both being very similar in dbu med script.
n.­796
Translation of this mantra: “Homage to Vaiśravaṇa, the giver of great wealth, the lord of wrath. Come, unconquered one, lord of wrath, one with the highest compassion, one who wishes to benefit all beings. Supreme lord, bring me, [say your name], the increase of my wealth, svāhā.”
n.­797
According to the Narthang version. The Kangxi version has sadhaya. Degé, Lithang, and Choné have sandhāya.
n.­798
According to the Narthang version. The Lithang and Choné versions have nidtyan. The Degé reads nitatyan.
n.­799
According to the Narthang version. The Degé has manorathaparipūraya.
n.­800
Translation of this mantra: “Homage to the Three Jewels. Homage to Mahārāja Vaiśravaṇa. It is thus: simi simi sumu sumu caṇḍa caṇḍa cara cara sāra sāra kara kara kili kili kuru kuru muru muru curu curu. May you always bring accomplishment for me sandhāya ātmanām nitatyan antardhātu svāhā. Homage to Vaiśravaṇa, svāhā. To the bestower of wealth, svāhā. To the fulfiller of the mind’s wishes, svāhā.
n.­801
Following the Degé of Toh 556, which has dzi nar sha bha. The Yongle and Kangxi have ’dzin nar sha bha. Toh 555 in the Degé has Śaniśi. The Yongle, Lithang, and Kangxi have Śanaśi. The Narthang has Śinaśi. Other texts translate Jinaṛṣabha correctly as rgyal ba khyu mchog. YJ transliterates the name as 禪膩師 (chan ni shi).
n.­802
Again Toh 555 of the Degé has Śaniśi. The Kangxi has Śanaśi, while the Narthang has Śinaniśi. YJ again has the transliteration 禪膩師 (chan ni shi).
n.­803
Rather than “if they see such an omen because they have been reciting the mantra,” YJ has 其持呪者見是相已 (“those who possess the mantra after seeing such phenomena”).
n.­804
Here YJ reads a little differently. Rather than “On those days … keep the wealth,” YJ has 每得物時,當日即須供養三寶,香花飲食兼施貧乏,皆令罄盡,不得停留 (“Whenever they obtain any wealth, they have to make offerings to the Three Jewels on that very day; they should also offer fragrance, flowers, food, and drink to the poor and destitute, such that the wealth obtained is all depleted and there is none that remains”).
n.­805
Here YJ has 又持此呪者,於每日中憶我多聞天王,及男女眷屬稱揚讚歎。恒以十善共相資助,令彼天等福力增明,眾善普臻證菩提處 (“Moreover, those who recite the mantra should think of me‍—the deva king Vaísravaṇa‍—daily. They should praise my male and female retinues, and they should persistently and mutually support them with the ten good actions, such that those deities will increase and augment the power of their merit, increase all good actions, and gain the realization of enlightenment”).
n.­806
Rather than “even if he seeks advice on what to do,” YJ has 若求官榮 (“if he seeks the official honors/titles”).
n.­807
Assuming the Tibetan sbyin (“generosity”) is in error for spyin, usually meaning “glue.” This was traditionally mixed with pigments in India, although it also could be used to size cloth before being painted. YJ has 木膠 (“wood glue”), which might refer to xylan.
n.­808
Rather than “it should be placed upon a throne,” YJ has 安置座處咸令如法 (“when furnishing the throne, it should be done in accordance with the Dharma”).
n.­809
In YJ, what follows are the ways through which those reciting the mantra should furnish the throne: 布列花彩,燒眾名香,然燈續明,晝夜無歇. 上妙飲食種種珍奇,發殷重心隨時供養,受持神呪,不得輕心 (“They should scatter variegated flowers, burn various incenses, and continuously light lamps so that there is no break day and night. At any time they should respectfully offer the following: excellent, perfect food and drink that are precious and rare. As they possess the mantra, they should not be unmindful”).
n.­810
According to the Narthang version of Toh 555 and the Degé version of Toh 556. The Degé of Toh 555 has deviye.
n.­811
According to Toh 556 and the Lhasa version of Toh 555. The Degé version of Toh 555 has gūrṇa gūrṇa.
n.­812
Rather than “circle,” YJ has 道場 (“the site of rites”).
n.­813
Rather than “transform into something else,” YJ has 移轉 (“move about”).
n.­814
Rather than “rites,” YJ has 法 (“Dharma”).
n.­815
Rather than “Mahārāja,” YJ has 天王 (“king of devas”).
n.­816
YJ has 富乐 (“happiness and wealth”).
n.­817
At this point the section absent in Toh 557 concludes as it does in BG and TWC in the Chinese.
n.­818
In YJ, the second line is still describing the Buddha’s face, so the subject of the line is the face of the Buddha.
n.­819
YJ uses a different simile: 齒白齊密猶珂雪 (“Your white teeth are neat and dense like jade-like snow”).
n.­820
“Of the truth” is absent in YJ.
n.­821
The first three lines of the Sanskrit verse form the entire four lines in Tibetan, with “Jambudvīpa” repeated and the fourth Sanskrit line occurring in the following Tibetan verse. YJ matches the Sanskrit, but the fourth line is 皆蒙擁護得安寧 (“all receive perfections and gain comfort and peace”). BG and TWC interpret the two verses somewhat differently, with the fourth line absent and describing the kings ruling compassionately by 正法 (“true Dharma” or “righteous laws”).
n.­822
There first two lines are equivalent to the third and fourth lines in YJ in this verse, which read 賴此國土弘經故,安隱豐樂無違惱。. The first two lines of this verse in YJ are 亦使此中諸有情,除眾病苦無賊盜 (“[the power of this sūtra] also make all beings be free from the suffering of illnesses, with no thieves or robbers”).
n.­823
These two lines correspond to the first two lines of the next verse in YJ: 若人聽受此經王,欲求尊貴及財利 (“if someone listens to this king of sūtras, and wishes for nobility and wealth”).
n.­824
These two lines correspond to the third and fourth lines of the previous verse in YJ: 國土豐樂無違諍,隨心所願悉皆從 (“The land there will have excellent harvests and freedom from conflict. Everything will be accomplished exactly as wished for”).
n.­825
These two lines correspond to the first two lines of the next verse in YJ. Rather than “constantly happy,” YJ has 常安隱 (“constantly tranquil and stable”).
n.­826
Again, the first two lines correspond to lines three and four of the previous verse in YJ. The last two lines correspond to lines one and two of this verse in YJ. This kind of mismatch in lines applies to the following verses as well.
n.­827
For this line, YJ has 如人室有妙寶篋 (“like having an excellent jewelry box in one’s room”).
n.­828
Rather than “possession,” YJ has 受用 (“experiences”).
n.­829
For this line, YJ has 咸共護念此經王 (“they all protect this king of sūtras and hold it in mind”).
n.­830
For lines one and two, YJ has 常有百千藥叉眾,隨所住處護斯人 (“There will always be hundreds of thousands of yakṣas / That protect such a person based on where they live”).
n.­831
These four lines of verse are absent in YJ.
n.­832
Rather than “all the myriad human disciples ,” YJ has 一切人天眾 (“all the humans and devas”).
n.­833
Rather than “their limbs,” YJ has 舉身 (“[their] whole body”).
n.­834
This chapter is missing in TWC. BG includes the translation of this chapter by 闍那崛多 (Jñānagupta or Jinagupta) titled 銀主陀羅尼 (“The Dhāraṇī of Yinzhu”), in which 銀主 appears later in chapter 23 as the name of the second son of the bodhisattva Ruciraketu. YJ translates the title as 無染著陀羅尼, in which the dhāraṇī is described as 無染著 (“free from defilement and attachment”). According to Hui Zhao, this refers to the power of this dhāraṇī to free from the bondage of any defilement and establish bodhisattvas in an irreversible state. Hui Zhao also considers the previous translation as 銀主 to be inaccurate.
n.­835
Rather than “the word and the meaning,” YJ has 句義, which corresponds to padārtha in Sanskrit, which means “meaning of the word.”
n.­841
YJ has 如來 (“tathāgata”).
n.­868
TWC has only two paragraphs. Missing segments are translated by 闍那崛多 (Jñānagupta or Jinagupta) and included in BG. The title, “The Great Goddess,” is absent from BG.
n.­997
BG and TWC have 功德天, which usually translates as Lakṣmī. YJ has the alternative translation 大吉祥, which matches Toh 555 in translating as “the great goddess Śrī.”
n.­1003
This is the continuation of the preceding chapter in BG and TWC.
n.­1022
The Sanskrit girikandara is translated into Chinese as 山澤空處 (BG and TWC) and 山澤空林 (YJ). Toh 557 has ri’i sman ljongs (“herbal land in the mountains”). Toh 555 has “a mountain cave.”
n.­1164
In BG and TWC, it is the goddess of the Bodhi tree who requests the Buddha to teach on some of his deeds in past lifetimes.
n.­1165
Although this is presented as a narration by the Buddha, he is described in the third person.
n.­1166
According to the Tibetan lnga lan pa and in Toh 555, the transliterated pañcala. The Sanskrit has prañcala. YJ appears to transliterate this term with 般遮羅 (ban zhe luo).
n.­1217
Chapters 27, 28, and 29 are conjoined as chapter 18 in BG and TWC, which is titled 讚佛品 (“Praising the Buddha”).
n.­1224
Here YJ has 紅白分明間金色 (“its red and white colors are clear, and they are separated by the color gold”).
n.­1228
BG and TWC have more verses, with added lines and expanded content.
n.­1229
Rather than “preserves,” YJ has 常求 (“constantly pursues”).
n.­1239
This chapter is absent in BG and TWC.
n.­1240
The text actually has “moonstone” (chu shel), which is clearly an error. YJ has 赤好如頗梨色 (“red and beautiful like the color of 頗梨”), and it also uses this term in chapter 7, verse 5 (chapter 4 in BG and TWC) to describe the white ūrṇā hair. 頗梨 is normally taken to mean “crystal.” In chapter 7, verse 10, YJ has an additional line that is not present in the Tibetan or BG and TWC: 唇色赤好如頻婆 (“the color of his lips an excellent red like that of bimba fruit”). Here bimba is rendered as 頻婆 (pin po), referring to the bright red gourd bimba. This line is absent in TWC and BG. Comparing beautiful lips to the bimba is a standard description. As “moonstone” would not appear to make sense here, bimba has been used in the main body of the text.
n.­1241
YJ has 三菩提 (“the three kinds of enlightenment”), which refers to the enlightenment of śrāvakas, pratyekabuddhas, and samyaksaṃbuddhas.
n.­1242
YJ has 三業 (“the three activities”), which refers to activities of word, thought, and deed.
n.­1244
This chapter is entitled 付囑 (“Entrust”) in BG and YJ. According to the foreword by Shi Bao Gui 釋寶貴, this chapter was missing in the TWC translation. At his request, 闍那崛多 (Skt. Jñānagupta) translated this and another missing chapter 銀主陀羅尼, which was equivalent to chapter 13 in YJ, from a newly available Sanskrit manuscript. At a later time, a short text was added to the TWC translation as the nineteenth chapter, which may have been translated by Jñānagupta.
n.­1245
Here following YJ, which has 勇猛心 (“courageous mind”). The Tibetan translates this Chinese phrasing as las su zhig rab tu brtul ba’i sems.
n.­1246
In YJ, this line takes the form of a question: 汝等誰能 (“Which of you could develop a mind…”).

b.

Bibliography

Primary Sources in Tibetan and Chinese

gser ’od dam pa’ i mdo. Toh 555, Degé Kangyur vol. 89 (rgyud ’bum, pa), folios 19.a–151a.

gser ’od dam pa mdo sde’i dbang po’i rgyal po zhes bya ba theg pa chen po’i mdo (Suvarṇa­prabhāsottama­sūtrendra­rāja­nāma­mahāyāna­sūtra). Toh 556, Degé Kangyur vol. 89 (rgyud ’bum, pa), folios 151.b–273.a. English translation The Sūtra of the Sublime Golden Light (2) 2024.

gser ’od dam pa mdo sde’i dbang po’i rgyal po zhes bya ba theg pa chen po’i mdo (Suvarṇa­prabhāsottama­sūtrendra­rāja­nāma­mahāyāna­sūtra). Toh 557, Degé Kangyur vol. 90 (rgyud ’bum, pha), folios 1.a–62.a. English translation The Sūtra of the Sublime Golden Light (3) 2024.

Hebu jin guangming 合部金光明經. Taishō 664 (CBETA, SAT). (Translation of Suvarṇa­prabhāsottama­sūtra by Bao Gui 寶貴).

Jin guangming jin 金光明經. Taishō 663 (CBETA, SAT). (Translation of Suvarṇa­prabhāsottama­sūtra by Dharmakṣema, a.k.a. Tan Wuchen 曇無讖).

Jin guangming zuisheng wang jin 金光明最勝王經. Taishō 665 (CBETA, SAT). (Translation of Suvarṇa­prabhāsottama­sūtra by Yijing 義淨).

Secondary References‍—Kangyur

dkyil ’khor thams cad kyi spyi’i cho gag sang ba’i rgyud (Sarva­maṇḍala­sāmānyavidhi­guhyatantra). Toh 806, Degé Kangyur vol. 96 (rgyud, wa), folios 141.a–167.b.

’jam dpal gyi rtsa ba’i rgyud (Mañjuśrīmūlakalpa). Toh 543, Degé Kangyur vol.88 (rgyud, na), folios 105.a–351.a. English translation The Root Manual of the Rites of Mañjuśrī 2020.

’od srung kyi le’u zhes bya ba theg pa chen po’i mdo (Kāśyapa­parivarta­nāma­mahāyāna­sūtra). Toh 87, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 119.b–151.b.

ral pa gyen brdzes kyi rtog pa chen po byang chub sems dpa’ chen po’i rnam par ’phrul pa le’u rab ’byams las bcom ldan ’das ma ’phags ma sgrol ma’i rtsa ba’i rtog pa zhes bya ba (Ūrdhvajaṭā­mahā­kalpa­mahā­bodhisattva­vikurvaṇapaṭalavisarā bhagavatī ārya­tārā­mūlakalpa­nāma). Toh 724, Degé Kangyur vol. 93 (rgyud, tsa), folios 205.b–311.a, and vol. 94 (rgyud, tsha), folios 1.a–200.a.

blo gros mi zad pas zhus pa zhes bya ba theg pa chen po’i mdo (Akṣayamati­paripṛcchā­nāma­mahāyāna­sūtra). Toh 89, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 175.b–182.b.

lang kar gshegs pa’i theg pa chen po’i mdo (Laṅkāvatāra­mahāyāna­sūtra). Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.

las kyi sgrib pa gcod pa zhes bya ba theg pa chen po’i mdo (Karmāvaraṇa­pratipraśrabdhi­nāma­mahāyāna­sūtra) Toh 219, Degé Kangyur vol. 62 (mdo sde, tsha), folios 297.b–307.a. English translation Putting an End to Karmic Obscurations 2024.

Secondary References‍—Tengyur

Ajitaśrībhadra. dga’ ba’i bshes gnyen gyi rtogs pa (Nanda­mitrāvadāna). Toh 4146, Degé Tengyur vol. 269 (’dul ba, su), folios 240.a–244.b.

Ānandagarbha. rdo rje dbyings kyi dkyil ’khor chen po’i cho ga rdo rje thams cad ’byungs ba (Vajra­dhātu­mahā­maṇḍalopāyikā­sarva­vajrodaya). Toh 2516, Degé Tengyur vol. 62 (rgyud, ku), folios 1.a–50.a.

Anonymous. rgyal po gser gyi lag pa’i smon lam (Rāja­suvarṇa­bhuja­praṇidhāna). Toh 4380, Degé Tengyur vol. 309 (sna tshogs, nyo), folios 309b–310a.

Anonymous. ’jam pa’i rdo rje ’byung ba’i dkyil ’khor gyi cho ga sems can thams cad kyi bde ba bskyed pa (Mañju­vajrodaya­maṇḍalopāyikā­sarva­sattvahitāvahā). Toh 2590, Degé Tengyur vol. 65 (rgyud, ngu), folios 225.a–274.a.

Anonymous. gser ’od dam pa mdo sde dbang po’i smon lam (Suvarṇa­prabhāsottama­sūtrendra­praṇidhāna). Toh 4379, Degé Tengyur vol. 309 (sna tshogs, nyo), folios 304.b–309.b.

Āryadeva. spyod pa bsdud pa’i sgron ma (Caryāmelāpaka­pradīpa). Toh 1803, Degé Tengyur vol. 65 (rgyud, ngi), folios 57.a–106.b.

Bhavya. dbu ma rin po che’i sgron ma (Madhyamaka­ratna­pradīpa). Toh 3854, Degé Tengyur vol. 199 (dbu ma, tsha), folios 259.b–289.a.

Bhavyakīrti. sgron ma gsal bar byed pa dgongs pa rab gsal zhes bya ba bshad pa’i ti ka (Pradīpoddyotanābhi­saṁdhi­prakāśikā­nāmavyākhyāṭīkā). Toh 1793, Degé Tengyur vols. 32–33 (rgyud, ki), folios 1.b–292.a, and (rgyud, khi), folios 1.b–155.a.

Bodhisattva. kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba’i gzungs bklag cing chod rten brgya rtsa brgyad dam mchod rten lnga gdab pa’i cho ga mdo sde las btus pa (Samanta­mukha­praveśaraśmivimaloṣṇīṣa­prabhāsa­dhāraṇī­vacana­sūtrāntoddhṛtāṣṭottaraśata­caityāntarapañca­caityanirvapaṇavidhi). Toh 3068, Degé Tengyur vol. 74 (rgyud, pu), folios 140.a–153.a.

Buddhānandagarbha. de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba’i bshad pa (Sarva­durgatipariśodhana­tejorāja­tathāgatārhatsamyak­saṃbuddha­nāmakalpaṭīkā). Toh 2628, Degé Tengyur vol. 68 (rgyud, ju), folios 1.a–97.a.

Dharmakīrtiśrī. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa rtogs par dka’ ba’i snang ba zhes bya ba’i ’grel bshad (Abhi­samayālaṃkāra­nāma­prajñā­pāramitopadeśa­śāstra­vṛttidurbodhāloka­nāmaṭīkā). Toh 3794, Degé Tengyur vol. 86 (sher phyin, ja), folios 140.b–254.a.

Dharmamitra. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel bshad tshig rab tu gsal ba (Abhi­samayālaṃkāra­kārikā­prajñā­pāramitopadeśa­śāstra­ṭīkā­prasphuṭapadā). Toh 3796, Degé Tengyur vol. 87 (sher phyin, nya), folios 1.a–110.a.

Dīpaṁkaraśrījñāna. dbu ma’i man ngag rin po che’i za ma tog kha phye ba zhes bya ba (Ratna­karaṇḍodghāṭa­nāma­madhyamakopadeśa). Toh 3930, Degé Tengyur vol. 212 (dbu ma, ki), folios 96.b–116.b.

Dīpaṁkaraśrījñāna. byang chub lam gyi sgron ma’i dka’ ’grel (Bodhimārgapradīpapañjikā). Toh 3948, Degé Tengyur vol. 213 (mdo ’grel, khi), folios 241.a–293.a.

Dīpaṁkaraśrījñāna. mngon par rtogs pa rnam par ’byed pa (Abhisamaya­vibhaṅga). Toh 1490, Degé Tengyur vol. 22 (rgyud, zha), folios 186.a–202.b.

Ekādaśanirghoṣa. rdo rje ’chang chen po’i lam gyi rim pa’i man ngag bdud rtsi gsang ba (Mahā­vajra­dhara­pathakramopadeśāmṛta­guhya). Toh 1823, Degé Tengyur vol. 35 (rgyud, ngi), folios 267.b–278.a.

Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭa­sāha­srikā­prajñāpāramitā­vyākhyānābhi­samayālaṃkārāloka). Toh 3791, Degé Tengyur vol. 85 (sher phyin, cha), folios 1.a–341.a.

Kāmadhenu. ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po zhes bya ba cho ga zhib mo’i rgyal po chen po’i rgya cher ’grel pa (Sarva­durgati­pariśodhana­tejo­rāja­nāma­mahākalpa­rājaṭīkā). Toh 2625, Degé Tengyur vol. 666 (rgyud, cu), folios 231.a–341.a.

Mañjuśrīkīrti. ’jam dpal gyi mtshan yang dag par brjod pa’i rgya cher bshad pa (Mañjuśrī­nāma­saṃgīti­ṭīkā). Toh 2534, Degé Tengyur vol. 63 (gyud, khu), folios 115.b–301.a.

Paltsek (dpal brtsegs). gsung rab rin po che’i gtam rgyud dang shA kya’i rabs rgyud. Toh 4357, Degé Tengyur vol. 306 (sna tshogs, co), folios 239.a–377.a.

Paltsek (dpal brtsegs). pho brang stod thang lhan dkar gyi chos ’gyur ro cog gi dkar chag (Buddhavacana­sūcilipi). Toh 4364, Degé Tengyur vol. 308 (sna tshogs, jo), folios 294.b–310.a.

Pramuditā­karavarman. gsang ba ’dus pa rgyud kyi rgyal po’i bshad pa zla ba’i ’od zer (Guhya­samāja­tantra­rāja­ṭīkā­candra­prabhā). Toh 1852, Degé Tengyur vol. 41 (rgyud, thi), folios 120.a–313.a.

Sahajalalita. kun nas sgor ’jug pa’i ’od zer gtsug tor dri ma med par snang ba de bzhin gshegs pa thams cad kyi snying po dang dam tshig la rnam par blta ba zhes bya ba’i gzungs kyi rnam par bshad pa (Samanta­mukha­praveśaraśmivimaloṣṇīṣa­prabhāsa­sarva­tathāgatahṛdaya­samaya­vilokita­nāma­dhāraṇīvṛtti). Toh 2688, Degé Tengyur vol. 71 (rgyud, thu), folios 269.a–320.b.

Śāntideva. bslab pa kun las btus pa (Śikṣāsamuccaya). Toh 3940, Degé Tengyur vol. 111 (dbu ma, khi), folios 3.a–194.b.

Sthiramati. rgyan dam pa sna tshogs rim par phye ba bkod pa (Paramālaṃkāraviśva­paṭalavyūha). Toh 2661, Degé Tengyur vol. 68 (rgyud, ju), folios 317.a–339.a.

Vairocanarakṣita. bslab pa me tog snye ma (Śikṣākusuma­mañjarī). Toh 3943, Degé Tengyur vol. 213 (dbu ma, khi), folios 196.a–217.a.

Various authors. bye brag tu rtogs par byed pa [chen po] (Mahāvyutpatti*). Toh 4346, Degé Tengyur vol. 306 (sna tshogs, co), folios 1.a–131.a.

Various authors. sgra sbyor bam po gnyis pa. Toh 4347, Degé Tengyur vol. 306 (sna tshogs, co), folios 131.b–160.a.

Vinayadatta. sgyu ’phrul chen mo’i dkyil ’khor gyi cho ga bla ma’i zhal snga’i man ngag (Gurūpadeśa­nāma­mahā­māyāmaṇḍalopāyikā). Toh 1645, Degé Tengyur vol. 25 (rgyud, ya), folios 290.a–309.a.

Vitapāda. gsang ba ’dus pa’i dkyil ’khor gyi sgrub pa’i thabs rnam par bshad pa (Guhya­samāja­maṇḍalopāyikā­ṭīkā). Toh 1873, Degé Tengyur vol. 43 (rgyud, ni), folios 178.b–219.a.

Wönch’ük (Wen tsheg). dgongs pa zab mo nges par ’grel pa’i mdo rgya cher ’grel pa (Gambhīra­saṁdhinirmocana­sūtraṭīkā). Toh 4016, Degé Tengyur vol. 220 (mdo ’grel, ti), folios 1.b–291.a; vol. 221 (mdo ’grel, thi), folios 1.b–272.a; and vol. 222 (mdo ’grel, di), folios 1.b–175.a.

Yeshe Dé (ye shes sde). lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāra­nāma­mahāyāna­sūtra­vṛttitathāgata­hṛdayālaṃkāra), Toh 4019, Degé Tengyur vol. 224 (mdo ’grel, pi), folios 1.a–310.a.

Other References in Tibetan

Kalzang Dolma. (skal bzang sgrol ma). lo tsA ba ’gos chos grub dang khong gi ’gyur rtsom mdo mdzangs blun gyi lo tsA’i thabs rtsal skor la dpyad pa. In krung go’i bod kyi shes rig, vol. 77, pp. 31–53. Beijing: krung go’i bod kyi shes rig dus deb khang, 2007.

Lotsawa Gö Chödrup (lo tsā ba ’gos chos grub). In gangs ljongs skad gnyis smra ba du ma’i ’gyur byang blo gsal dga’ skyed, pp. 17–18. Xining: kan lho bod rigs rang skyong khul rtsom sgyur cu’u, 1983.

Ngawang Lobsang Choden (nga dbang blo bzang chos ldan). ’phags pa gser ’od dam pa mdo sde’i dbang po’i rgyal po’i ’don thabs cho ga (A Rite That is a Method for Reciting the Noble Sūtra of the Sublime Golden Light), s.n. s.l. n.d.

Pema Karpo (pad ma dkar po). gser ’od dam pa nas gsungs pa’i bshags pa. In The Collected Works of Kun-mkhyen padma dkar po, vol. 9 (ta), pp. 519–24. Darjeeling: kargyu sungrab nyamso khang, 1973–74.

Other References in English and Other Languages

Bagchi, S., ed. Suvarṇa­prabhāsasūtram. Darbhanga: The Mithila Institute, 1967. Digital Sanskrit Buddhist Canon.

Banerjee, Radha. Suvarṇa­prabhāsottama­sūtra. London: British Library, 2006. http://idp.bl.uk/downloads/GoldenLight.pdf.

Buswell Jr., Robert E., and Donald Lopez Jr. The Princeton Dictionary of Buddhism. Princeton University Press, 2014.

Di, Guan. “The Sanskrit Fragments Preserved in Arthur M. Sackler Museum of Peking University.” Annual Report of the Research Institute for Advanced Buddhology at Soka University for the Academic Year 2013, vol. XVII (Tokyo Soka University, 2014): 109–18.

Lewis, Todd T. “Contributions to the Study of Popular Buddhism: The Newar Buddhist Festival of Guṃlā Dharma.” Journal of the International Association of Buddhist Studies 16, no. 2 (Winter 1993): 309–54.

Nanjio Bunyiu, Idzumi Hokei. The Suvarṇa­prabhāsa Sūtra: A Mahāyāna Text Called “The Golden Splendour.” Kyoto: The Eastern Buddhist Society, 1931.

Nobel, Johannes (1937). Suvarṇa­bhāsottama­sūtra. Das Goldglanz-Sūtra: ein Sanskrit text des Mahāyāna-Buddhismus. Nach den Handschriften und mit Hilfe der tibetischen und chinesischen Übertragungen, Leipzig: Harrassowitz.

Nobel, Johannes (1944). Suvarṇa­bhāsottama­sūtra. Das Goldglanz-Sūtra: ein Sanskrit text des Mahāyāna-Buddhismus. Die Tibetischen Überstzungen mit einem Wörterbuch. Leiden: E. J. Brill.

Nobel, Johannes (1944, 1950). Suvarṇa­bhāsottama­sūtra. Das Goldglanz-Sūtra: ein Sanskrit text des Mahāyāna-Buddhismus. Die Tibetischen Überstzungen mit einem Wörterbuch. 2 vols. Leiden: E. J. Brill.

Radich, Michael (2014). “On the Sources, Style and Authorship of Chapters of the Synoptic Suvarṇaprabhasa-sūtra T644 Ascribed to Paramārtha (Part 1).” Annual Report of the Research Institute for Advanced Buddhology at Soka University for the Academic Year 2013, vol. XVII: 207–44. Tokyo Soka University.

Radich, Michael (2016). “Tibetan Evidence for the Sources of Chapters of the Synoptic Suvarṇa-prabhāsottama-sūtra T 664 A Ascribed to Paramārtha.” Buddhist Studies Review 32.2 (2015): 245–70. Sheffield, UK: Equinox Publishing.

Tanaka, Kimiaki. An Illustrated History of the Mandala From Its Genesis to the Kālacakratantra. Somerville, MA: Wisdom Publications, 2018.

Tyomkin, E. N. “Unique Sanskrit Fragments of ‘The Sūtra of Golden Light’ in the Manuscript Collection of the St. Petersburg Branch of the Institute of Oriental Studies.” In Manuscripta Orientalia vol. 1, no. 1 (July 1995): 29–38. St. Petersburg: Russian Academy of Sciences.

Yuyama, Akira. “The Golden Light in Central Asia.” In Annual Report of the International Research Institute for Advanced Buddhology at Soka University for the Academic Year 2003 (Tokyo: Soka University, 2004) 3–32.

Translations

Emmerick, R. E. The Sūtra of Golden Light. Oxford: The Pali Text Society, 2004.

Foundation for the Preservation of the Mahayana Tradition (FPMT). Sutra of Golden Light, 21-Chapter.

Nobel, Johannes. Suvarṇaprabhāsottamasūtra, Das Goldglanz-Sutra, ein Sanskrittext des Mahayana Buddhismus. I-Tsing’s chinesische Version und ihre Übersetzung. Leiden: E. J. Brill, 1958.


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

Abandoned Affliction

Wylie:
  • nyon mongs pa yongs su spangs pa
Tibetan:
  • ཉོན་མོངས་པ་ཡོངས་སུ་སྤངས་པ།
Sanskrit:
  • —
Chinese:
  • 除煩惱

A deva.

Located in 1 passage in the translation:

  • 1.­6
g.­2

Ābhāsvara

Wylie:
  • ’od gsal
Tibetan:
  • འོད་གསལ།
Sanskrit:
  • ābhāsvara AD
Chinese:
  • 極光淨天

“Clear Light.” The highest of the three paradises that correspond to the second dhyāna in the form realm.

Located in 1 passage in the translation:

  • 5.­22
g.­3

Abhayakīrti

Wylie:
  • bsnyengs pa mi mnga’ ba’i grags pa
Tibetan:
  • བསྙེངས་པ་མི་མངའ་བའི་གྲགས་པ།
Sanskrit:
  • abhayakīrti AS
Chinese:
  • 無畏名稱

A buddha.

Located in 1 passage in the translation:

  • 8.­30
g.­5

aerial palace

Wylie:
  • gzhal med khang
Tibetan:
  • གཞལ་མེད་ཁང་།
Sanskrit:
  • vimāna
Chinese:
  • 天宮

These palaces served as both vehicles and residences for deities.

Located in 5 passages in the translation:

  • 12.­32-34
  • 12.­42
  • 20.­29
g.­6

affliction

Wylie:
  • nyon mongs
Tibetan:
  • ཉོན་མོངས།
Sanskrit:
  • kleśa
Chinese:
  • 煩惱

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

In this text:

Also rendered here as “kleśa.”

Located in 5 passages in the translation:

  • 12.­94
  • 14.­27
  • 15.­98
  • g.­149
  • g.­257
g.­12

Ākāśagarbha

Wylie:
  • nam mkha’i snying po
Tibetan:
  • ནམ་མཁའི་སྙིང་པོ།
Sanskrit:
  • ākāśagarbha AD
Chinese:
  • 虛空藏

A bodhisattva.

Located in 6 passages in the translation:

  • i.­39-40
  • 1.­4
  • 3.­1
  • 3.­76
  • 8.­34
g.­13

Akṣayamati

Wylie:
  • blo gros mi zad pa’i yid
Tibetan:
  • བློ་གྲོས་མི་ཟད་པའི་ཡིད།
Sanskrit:
  • akṣayamati AD
Chinese:
  • 無盡意菩薩

A bodhisattva.

Located in 2 passages in the translation:

  • 8.­38
  • n.­476
g.­15

Alakāvati

Wylie:
  • nor ldan
Tibetan:
  • ནོར་ལྡན།
Sanskrit:
  • alakāvati AS
Chinese:
  • 有財

The kingdom of yakṣas located on Mount Sumeru and ruled over by Kubera, also known as Vaiśravaṇa.

Located in 3 passages in the translation:

  • 17.­1
  • g.­177
  • g.­362
g.­20

amṛta

Wylie:
  • bdud rtsi
Tibetan:
  • བདུད་རྩི།
Sanskrit:
  • amṛta

The nectar of immortality possessed by the devas, it is used as a metaphor for the teaching that brings liberation.

Located in 16 passages in the translation:

  • 4.­74
  • 5.­65
  • 9.­23
  • 9.­26
  • 11.­2
  • 12.­18
  • 12.­40
  • 12.­44-45
  • 12.­48
  • 12.­51
  • 20.­71
  • 27.­8
  • 29.­10
  • 29.­13
  • n.­701
g.­23

Ānanda

Wylie:
  • kun dga’ bo
Tibetan:
  • ཀུན་དགའ་བོ།
Sanskrit:
  • ānanda AS
Chinese:
  • 阿難陀

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

Located in 21 passages in the translation:

  • i.­61
  • i.­77
  • 1.­2
  • 14.­1-2
  • 26.­4-5
  • 26.­8-11
  • 26.­15-19
  • 26.­85
  • 26.­143
  • 31.­40
  • n.­31
  • n.­1162
g.­24

Anavatapta

Wylie:
  • ma dros pa
Tibetan:
  • མ་དྲོས་པ།
Sanskrit:
  • anavatapta AS
Chinese:
  • 阿那婆答多

Definition from the 84000 Glossary of Terms:

A nāga king whose domain is Lake Anavatapta. According to Buddhist cosmology, this lake is located near Mount Sumeru and is the source of the four great rivers of Jambudvīpa. It is often identified with Lake Manasarovar at the foot of Mount Kailash in Tibet.

Located in 5 passages in the translation:

  • 12.­32
  • 12.­43
  • 14.­23
  • 22.­27
  • 22.­50
g.­30

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat
Chinese:
  • 阿羅漢

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati), or one who has conquered the enemies, the mental afflictions (kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and suffering. It is the fourth and highest of the four fruits attainable by śrāvakas. Also used as an epithet of the Buddha.

Located in 31 passages in the translation:

  • 1.­1
  • 2.­32
  • 2.­79
  • 2.­90
  • 2.­112
  • 5.­9
  • 5.­23
  • 5.­88
  • 5.­90-92
  • 5.­94
  • 10.­43
  • 12.­27
  • 12.­52
  • 14.­1
  • 15.­112
  • 16.­3-4
  • 23.­4-6
  • 24.­2
  • 25.­22
  • 26.­3
  • 30.­2
  • n.­92
  • g.­10
  • g.­148
  • g.­284
  • g.­439
g.­32

ārya

Wylie:
  • ’phags pa
Tibetan:
  • འཕགས་པ།
Sanskrit:
  • ārya

Definition from the 84000 Glossary of Terms:

The Sanskrit ārya has the general meaning of a noble person, one of a higher class or caste. In Buddhist literature, depending on the context, it often means specifically one who has gained the realization of the path and is superior for that reason. In particular, it applies to stream enterers, once-returners, non-returners, and worthy ones (arhats) and is also used as an epithet of bodhisattvas. In the five-path system, it refers to someone who has achieved at least the path of seeing (darśanamārga).

Located in 22 passages in the translation:

  • 3.­63
  • 3.­65
  • 3.­67
  • 3.­75
  • 8.­6
  • 10.­13-15
  • 10.­18
  • 10.­32-35
  • 12.­39
  • 14.­10
  • 15.­97
  • 15.­100
  • 21.­9
  • 26.­5
  • n.­850
  • n.­976-977
g.­37

asura

Wylie:
  • lha ma yin
Tibetan:
  • ལྷ་མ་ཡིན།
Sanskrit:
  • asura

Definition from the 84000 Glossary of Terms:

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

Located in 37 passages in the translation:

  • i.­72
  • 1.­9
  • 1.­25
  • 2.­10
  • 2.­47
  • 3.­73
  • 5.­11
  • 11.­1
  • 11.­3
  • 12.­6
  • 12.­34
  • 15.­77
  • 15.­124
  • 20.­18
  • 20.­64
  • 20.­69
  • 21.­17
  • 22.­27
  • 22.­53
  • 31.­9
  • n.­65
  • n.­116
  • n.­443
  • n.­593
  • n.­605
  • n.­616
  • n.­751
  • n.­976-977
  • n.­1081
  • g.­48
  • g.­205
  • g.­248
  • g.­344
  • g.­368
  • g.­408
  • g.­516
g.­49

banyan

Wylie:
  • nya gro dha
Tibetan:
  • ཉ་གྲོ་དྷ།
Sanskrit:
  • nyagrodha
Chinese:
  • 拘陀樹

Ficus benghalensis. Its branches can spread widely, sending down multiple trunks, and it is therefore the most extensive of trees.

Located in 1 passage in the translation:

  • 30.­2
g.­51

bdellium

Wylie:
  • gu gul
Tibetan:
  • གུ་གུལ།
Sanskrit:
  • gugulūrasa
Chinese:
  • 安息香(窶具攞)

Commiphora wighti, or Commiphora mukul. The resin, also known as guggul gum, is obtained from the bark of the tree. When burned, the smoke is said to drive away evil spirits.

Located in 3 passages in the translation:

  • 12.­58
  • 15.­6
  • 15.­12
g.­54

Bhagavat

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavat AS
  • bhagavān

Definition from the 84000 Glossary of Terms:

In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

Located in 359 passages in the translation:

  • 1.­1-2
  • 1.­4-11
  • 1.­31
  • 2.­2-4
  • 2.­6
  • 2.­9-11
  • 2.­16
  • 2.­20-22
  • 2.­25
  • 2.­29-31
  • 2.­33
  • 2.­35-37
  • 2.­42-53
  • 2.­59-60
  • 2.­64-66
  • 2.­80
  • 2.­114
  • 2.­116
  • 3.­1-2
  • 3.­22
  • 3.­50
  • 3.­76-77
  • 3.­82-83
  • 4.­1
  • 4.­3-4
  • 4.­10-11
  • 4.­72
  • 4.­104
  • 5.­1
  • 5.­3-5
  • 5.­7-10
  • 5.­30
  • 5.­34-35
  • 5.­39
  • 5.­45-47
  • 5.­58-59
  • 5.­61
  • 5.­69
  • 5.­71
  • 5.­84-88
  • 5.­93-94
  • 5.­102-105
  • 5.­108-110
  • 6.­1-3
  • 6.­63
  • 6.­65
  • 6.­69
  • 6.­73
  • 6.­77
  • 6.­81
  • 6.­85
  • 6.­89
  • 6.­93
  • 6.­97
  • 6.­101
  • 6.­103
  • 6.­108-109
  • 6.­114-115
  • 6.­121
  • 6.­123
  • 6.­125
  • 7.­1
  • 8.­1-2
  • 8.­44
  • 9.­1
  • 9.­34-35
  • 10.­1
  • 10.­4
  • 10.­6
  • 10.­8
  • 10.­16
  • 10.­18
  • 10.­40-41
  • 10.­43
  • 10.­47
  • 10.­54-56
  • 11.­1-10
  • 12.­1
  • 12.­4
  • 12.­8-9
  • 12.­12
  • 12.­14
  • 12.­20
  • 12.­24-25
  • 12.­27
  • 12.­29
  • 12.­31-34
  • 12.­37
  • 12.­41
  • 12.­44-47
  • 12.­49
  • 12.­51
  • 12.­54-56
  • 12.­58
  • 12.­62
  • 12.­69
  • 12.­73
  • 12.­75-76
  • 12.­78-82
  • 12.­84
  • 12.­86
  • 12.­103
  • 12.­105
  • 13.­1-3
  • 13.­5-6
  • 13.­8
  • 13.­10
  • 14.­1-3
  • 14.­6
  • 14.­8
  • 14.­11
  • 14.­14-15
  • 14.­18-19
  • 14.­21
  • 14.­23-24
  • 14.­27-29
  • 15.­1
  • 15.­3
  • 15.­28
  • 15.­30
  • 15.­32-33
  • 15.­45-50
  • 15.­94
  • 15.­113
  • 15.­125
  • 15.­130
  • 16.­1-3
  • 16.­10
  • 17.­1-2
  • 17.­32-33
  • 17.­41
  • 18.­1
  • 18.­6-9
  • 18.­11-12
  • 18.­14-16
  • 18.­19-20
  • 18.­22
  • 18.­25
  • 18.­27
  • 19.­1
  • 19.­3-5
  • 19.­7
  • 19.­14
  • 20.­1-3
  • 20.­77
  • 21.­1
  • 22.­1-2
  • 22.­18
  • 22.­21
  • 22.­82
  • 23.­2-6
  • 23.­8-12
  • 24.­1-3
  • 25.­1
  • 25.­22
  • 25.­27
  • 25.­31
  • 25.­33
  • 25.­47
  • 26.­1
  • 26.­4-11
  • 26.­15-16
  • 26.­19
  • 26.­86
  • 26.­151
  • 26.­153
  • 27.­1-2
  • 27.­8
  • 27.­10-11
  • 27.­13
  • 28.­7-9
  • 28.­11
  • 29.­1
  • 29.­7-9
  • 29.­11
  • 29.­13
  • 30.­1-2
  • 30.­4
  • 31.­1
  • 31.­3-5
  • 31.­10-11
  • 31.­13
  • 31.­20-21
  • 31.­30-31
  • 31.­36
  • 31.­38
  • 31.­41-43
  • 31.­45
  • c.­1
  • n.­131
  • n.­215
  • n.­241
  • n.­244
  • n.­247
  • n.­315
  • n.­330
  • n.­369
  • n.­376
  • n.­456
  • n.­575
  • n.­597
  • n.­613
  • n.­667
  • n.­1174
  • n.­1231-1232
g.­56

bhikṣu

Wylie:
  • dge slong
Tibetan:
  • དགེ་སློང་།
Sanskrit:
  • bhikṣu
Chinese:
  • 苾芻

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

Located in 40 passages in the translation:

  • i.­35
  • i.­55
  • i.­60
  • i.­77
  • 1.­1
  • 5.­101
  • 6.­120
  • 10.­45-47
  • 11.­5-6
  • 11.­9
  • 12.­28
  • 12.­39
  • 12.­73
  • 15.­28-29
  • 16.­1
  • 19.­5
  • 21.­8
  • 21.­11-12
  • 21.­21
  • 21.­27
  • 25.­20
  • 26.­6
  • 26.­11
  • 26.­13-14
  • 26.­146
  • 31.­44
  • n.­747
  • n.­759
  • g.­57
  • g.­173
  • g.­255
  • g.­312
  • g.­502
  • g.­525
g.­57

bhikṣuṇī

Wylie:
  • dge slong ma
Tibetan:
  • དགེ་སློང་མ།
Sanskrit:
  • bhikṣuṇī AD
Chinese:
  • 苾芻尼

Definition from the 84000 Glossary of Terms:

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.

For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

Located in 9 passages in the translation:

  • 5.­101
  • 6.­120
  • 11.­9
  • 12.­28
  • 15.­28
  • 16.­1
  • 31.­44
  • n.­759
  • g.­287
g.­59

bhūmi

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi
Chinese:
  • 地

Literally the “grounds” in which qualities grow, and also meaning “levels.” Here it refers specifically to levels of enlightenment, especially the ten levels of the bodhisattvas.

For the omens, the meaning of the names of each bhūmi, the obscurations that persist in each one, and their practices, see 6.­28–6.­59.

Located in 92 passages in the translation:

  • i.­6
  • i.­25
  • i.­39
  • i.­45
  • i.­47
  • 3.­4
  • 3.­36
  • 3.­42
  • 3.­51-53
  • 4.­38
  • 4.­44
  • 4.­56
  • 5.­98
  • 6.­28-59
  • 6.­62
  • 6.­65-67
  • 6.­69-71
  • 6.­73-75
  • 6.­77-79
  • 6.­81-83
  • 6.­85-87
  • 6.­89-91
  • 6.­93-95
  • 6.­97-99
  • 6.­101-102
  • 6.­116
  • 9.­29
  • n.­234
  • n.­475
  • n.­510
  • n.­512
  • n.­514
  • n.­517
  • n.­519
  • n.­521
  • n.­523-524
  • n.­526
  • n.­528
  • n.­530
g.­61

bimba

Wylie:
  • bim pa
Tibetan:
  • བིམ་པ།
Sanskrit:
  • bimbā
Chinese:
  • 頻婆[果]

Momordica monadelpha. A perennial climbing plant, the fruit of which is a bright red gourd. Because of its color it is frequently used in poetry as a simile for lips.

Located in 4 passages in the translation:

  • 2.­49
  • 30.­2
  • n.­617
  • n.­1240
g.­62

Blazing Light Rays of Unhindered Traits of Lions

Wylie:
  • seng ge’i mtshan thogs pa med pa’i ’od zer ’bar ba
Tibetan:
  • སེང་གེའི་མཚན་ཐོགས་པ་མེད་པའི་འོད་ཟེར་འབར་བ།
Sanskrit:
  • —
Chinese:
  • 師子相無礙光焰

A bodhisattva.

Located in 3 passages in the translation:

  • i.­46
  • 6.­1
  • n.­572
g.­66

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahmā AS
Chinese:
  • 梵天

Definition from the 84000 Glossary of Terms:

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

Located in 43 passages in the translation:

  • 1.­25
  • 2.­9
  • 3.­76
  • 4.­12
  • 5.­86
  • 5.­89
  • 5.­101
  • 5.­103-104
  • 5.­108
  • 6.­37
  • 7.­4
  • 10.­20
  • 10.­42
  • 10.­54-55
  • 12.­27
  • 12.­32
  • 12.­43
  • 12.­49
  • 12.­51
  • 14.­18
  • 15.­43
  • 15.­100
  • 20.­8
  • 20.­11
  • 21.­33
  • 22.­26
  • 29.­13
  • 31.­9
  • 31.­22
  • 31.­24
  • n.­435
  • n.­440
  • n.­577
  • n.­984
  • n.­1079
  • g.­67
  • g.­69
  • g.­70
  • g.­71
  • g.­276
  • g.­277
g.­77

cakravartin

Wylie:
  • ’khor los sgyur ba
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
Sanskrit:
  • cakravartin
Chinese:
  • 轉輪王
  • 輪王

Definition from the 84000 Glossary of Terms:

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

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

Located in 15 passages in the translation:

  • i.­71
  • 5.­20
  • 5.­95
  • 6.­14-15
  • 6.­36
  • 10.­52
  • 12.­25
  • 12.­27
  • 21.­3
  • 21.­6
  • 21.­32
  • g.­420
  • g.­444
  • g.­464
g.­94

coral tree

Wylie:
  • man dA ra ba
  • man+dA ra ba
Tibetan:
  • མན་དཱ་ར་བ།
  • མནྡཱ་ར་བ།
Sanskrit:
  • māndārava
Chinese:
  • 曼陀羅[花]

Definition from the 84000 Glossary of Terms:

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.

Located in 7 passages in the translation:

  • 5.­86
  • 12.­103
  • 21.­17
  • 21.­20
  • 25.­36
  • 25.­39
  • 25.­45
g.­96

Courageous

Wylie:
  • dpa’ ba
Tibetan:
  • དཔའ་བ།
Sanskrit:
  • sattva AS
Chinese:
  • 勇猛

Short for Mahāsattva, dpa’ ba means “courage.” Elsewhere in the sūtra the prince’s name is translated as sems can chen po (“Great Being”) and in Toh 556 it is translated as snying stobs chen po (“Great Courage”). “Courage” and “being” are two possible meanings of sattva, which has a number of alternative meanings, such as “goodness” and “existence.”

Located in 3 passages in the translation:

  • 26.­89
  • n.­1201
  • g.­290
g.­101

defilements

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āśrava
Chinese:
  • 漏

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

Located in 4 passages in the translation:

  • 1.­1
  • 15.­98
  • n.­622
  • g.­480
g.­106

deva

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • deva
Chinese:
  • 天

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

Located in 239 passages in the translation:

  • i.­7
  • i.­56
  • i.­70-74
  • i.­76
  • 1.­3
  • 1.­6
  • 1.­9-10
  • 1.­17
  • 1.­29
  • 2.­4
  • 2.­9-10
  • 2.­31
  • 2.­37
  • 2.­39
  • 2.­62
  • 2.­65
  • 3.­73
  • 3.­76
  • 3.­81
  • 4.­17
  • 4.­19
  • 4.­85
  • 4.­102
  • 5.­3-5
  • 5.­21-22
  • 5.­34
  • 5.­45-46
  • 5.­58-59
  • 5.­69
  • 5.­84
  • 5.­86-87
  • 5.­89
  • 5.­94-95
  • 5.­102
  • 6.­124
  • 7.­11
  • 9.­1
  • 9.­15
  • 10.­20
  • 10.­43-44
  • 10.­54
  • 11.­1
  • 11.­3
  • 11.­12
  • 12.­6
  • 12.­25
  • 12.­32
  • 12.­34
  • 12.­43
  • 12.­45-46
  • 12.­48-51
  • 12.­55-56
  • 12.­58
  • 12.­60
  • 12.­62
  • 12.­67
  • 12.­79
  • 12.­96
  • 12.­99-100
  • 14.­1
  • 14.­8
  • 14.­11
  • 14.­15
  • 14.­19
  • 14.­21
  • 14.­23
  • 15.­25
  • 15.­34
  • 15.­36
  • 15.­41
  • 15.­43-44
  • 15.­48
  • 15.­61
  • 15.­72
  • 15.­77
  • 15.­92
  • 15.­100
  • 15.­116
  • 15.­119-124
  • 15.­126
  • 16.­2
  • 17.­1
  • 18.­15-16
  • 19.­6
  • 20.­6-10
  • 20.­13-16
  • 20.­19-20
  • 20.­23
  • 20.­29-31
  • 20.­33
  • 20.­52
  • 20.­54-56
  • 20.­59
  • 20.­64
  • 20.­67
  • 20.­69-70
  • 20.­72
  • 21.­14
  • 21.­17-18
  • 21.­20
  • 21.­31
  • 21.­33
  • 22.­10
  • 22.­20
  • 22.­27-28
  • 22.­30
  • 22.­36
  • 22.­38
  • 22.­53
  • 22.­65-66
  • 22.­75
  • 22.­82-83
  • 23.­2
  • 23.­4-9
  • 23.­11
  • 24.­1-2
  • 25.­22
  • 25.­27
  • 25.­34-36
  • 25.­39
  • 25.­43
  • 25.­47
  • 26.­1
  • 26.­24
  • 26.­44-45
  • 26.­50
  • 26.­85
  • 26.­150-151
  • 27.­11
  • 29.­9
  • 31.­1
  • 31.­3
  • 31.­16
  • 31.­19-20
  • 31.­22
  • 31.­31
  • 31.­33
  • 31.­36
  • 31.­43
  • n.­63
  • n.­65
  • n.­91
  • n.­284
  • n.­307
  • n.­324
  • n.­358
  • n.­369
  • n.­377
  • n.­435
  • n.­440
  • n.­456
  • n.­593
  • n.­605
  • n.­616
  • n.­751
  • n.­805
  • n.­815
  • n.­832
  • n.­852
  • n.­951
  • n.­976-977
  • n.­985
  • n.­1045
  • n.­1051
  • n.­1065
  • n.­1068
  • n.­1081
  • n.­1084
  • n.­1092
  • g.­1
  • g.­20
  • g.­48
  • g.­67
  • g.­107
  • g.­143
  • g.­299
  • g.­307
  • g.­333
  • g.­344
  • g.­345
  • g.­354
  • g.­431
  • g.­463
g.­108

dhāraṇī

Wylie:
  • gzungs
  • gzungs sngags
Tibetan:
  • གཟུངས།
  • གཟུངས་སྔགས།
Sanskrit:
  • dhāraṇī
Chinese:
  • 陀羅尼

Also rendered here as “retention.”

Located in 107 passages in the translation:

  • i.­9
  • i.­47-48
  • i.­50
  • i.­60
  • i.­62
  • 6.­62-63
  • 6.­65-67
  • 6.­69-71
  • 6.­73-75
  • 6.­77-79
  • 6.­81-83
  • 6.­85-87
  • 6.­89-91
  • 6.­93-95
  • 6.­97-99
  • 6.­101-103
  • 6.­118-119
  • 6.­126
  • 8.­1-2
  • 8.­42
  • 8.­44-45
  • 8.­47
  • 8.­50
  • 9.­1
  • 12.­56
  • 13.­2-8
  • 13.­10
  • 13.­12-15
  • 14.­1
  • 14.­6
  • 14.­8-9
  • 14.­11-12
  • 14.­14-16
  • 14.­18-19
  • 14.­21
  • 14.­23
  • 14.­25
  • 14.­28
  • 14.­30
  • 15.­37
  • 15.­39
  • 15.­41
  • 15.­47
  • 17.­32
  • 18.­16
  • 18.­20
  • 18.­25
  • 19.­7
  • 25.­25
  • 25.­34
  • 25.­47
  • n.­475
  • n.­542
  • n.­545
  • n.­548
  • n.­551
  • n.­554
  • n.­557
  • n.­560
  • n.­563-564
  • n.­566
  • n.­569
  • n.­790
  • n.­834
  • n.­1155
  • n.­1158
  • g.­382
g.­111

Dharma body

Wylie:
  • chos kyi sku
Tibetan:
  • ཆོས་ཀྱི་སྐུ།
Sanskrit:
  • dharmakāya
Chinese:
  • 法身

In its earliest use it generally meant that though the corporeal body of the Buddha had perished, his “body of the Dharma” continued. It also referred to the Buddha’s realization of reality, to his qualities as a whole, or to his teachings as embodying him. It later came to be synonymous with enlightenment or buddhahood, a “body” that can only be “seen” by a buddha.

Located in 48 passages in the translation:

  • i.­25
  • i.­39
  • 2.­57
  • 2.­61
  • 2.­72
  • 2.­82
  • 2.­89
  • 2.­100
  • 3.­3
  • 3.­6-7
  • 3.­17-20
  • 3.­25
  • 3.­28
  • 3.­32-33
  • 3.­38-39
  • 3.­41-43
  • 3.­47-48
  • 3.­54-55
  • 3.­58-61
  • 5.­51
  • 5.­55-57
  • 6.­47
  • 9.­27
  • 21.­4
  • 21.­34
  • 26.­38
  • 29.­13
  • n.­122
  • n.­126
  • n.­163
  • n.­168
  • g.­119
  • g.­476
g.­115

dharmabhāṇaka

Wylie:
  • chos smra ba
Tibetan:
  • ཆོས་སྨྲ་བ།
Sanskrit:
  • dharmabhāṇaka
Chinese:
  • 說法師
  • 法師

In early Buddhism a section of the saṅgha would be bhāṇakas (“proclaimers”), who memorized the teachings. Particularly before the teachings were written down, and were transmitted orally, the bhāṇakas were the key means of preserving the teachings. Various groups of bhāṇakas specialized in memorizing and reciting specific sets of sūtras or the vinaya.

Located in 27 passages in the translation:

  • i.­67
  • i.­71
  • 11.­5-7
  • 12.­26
  • 12.­31
  • 12.­37
  • 12.­39
  • 12.­103
  • 15.­1
  • 16.­1
  • 18.­2
  • 18.­6
  • 18.­9
  • 18.­27
  • 19.­1
  • 19.­5
  • 21.­7
  • 21.­9-10
  • 21.­18-19
  • 21.­21
  • 22.­15
  • 22.­17-18
g.­121

Dhṛtarāṣṭra

Wylie:
  • yul ’khor srung
Tibetan:
  • ཡུལ་འཁོར་སྲུང་།
Sanskrit:
  • dhṛtarāṣṭra AS
Chinese:
  • 持國

One of the Four Mahārājas, he is the guardian deity for the east and lord of the gandharvas.

Located in 2 passages in the translation:

  • 11.­1
  • 14.­21
g.­122

dhyāna

Wylie:
  • bsam gtan
Tibetan:
  • བསམ་གཏན།
Sanskrit:
  • dhyāna
Chinese:
  • 禪

Definition from the 84000 Glossary of Terms:

Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.

Located in 15 passages in the translation:

  • 31.­23
  • n.­217
  • g.­2
  • g.­22
  • g.­28
  • g.­29
  • g.­69
  • g.­70
  • g.­74
  • g.­215
  • g.­276
  • g.­336
  • g.­337
  • g.­363
  • g.­442
g.­127

drum

Wylie:
  • rnga
Tibetan:
  • རྔ།
Sanskrit:
  • bherī
Chinese:
  • 鼓

As specified in the Sanskrit, a conical or bowl-shaped kettledrum, with an upper surface that is beaten with sticks. The Tibetan and Chinese are not specific about the kind of drum it is.

Located in 31 passages in the translation:

  • s.­2
  • i.­3
  • i.­42
  • 1.­3
  • 4.­1-3
  • 4.­5
  • 4.­8-9
  • 4.­12
  • 4.­14
  • 4.­16-17
  • 4.­19
  • 4.­104
  • 5.­7
  • 5.­39
  • 5.­86
  • 7.­1
  • 7.­25
  • 7.­28
  • 9.­24
  • 12.­40
  • n.­208
  • n.­286
  • n.­645
  • n.­649
  • n.­651
  • n.­703
  • n.­891
g.­130

eight liberations

Wylie:
  • rnam par thar pa brgyad
Tibetan:
  • རྣམ་པར་ཐར་པ་བརྒྱད།
Sanskrit:
  • aṣṭavimokṣa
Chinese:
  • 八解脫

Definition from the 84000 Glossary of Terms:

A series of progressively more subtle states of meditative realization or attainment. There are several presentations of these found in the canonical literature. One of the most common is as follows: (1) One observes form while the mind dwells at the level of the form realm. (2) One observes forms externally while discerning formlessness internally. (3) One dwells in the direct experience of the body’s pleasant aspect. (4) One dwells in the realization of the sphere of infinite space by transcending all conceptions of matter, resistance, and diversity. (5) Transcending the sphere of infinite space, one dwells in the realization of the sphere of infinite consciousness. (6) Transcending the sphere of infinite consciousness, one dwells in the realization of the sphere of nothingness. (7) Transcending the sphere of nothingness, one dwells in the realization of the sphere of neither perception nor nonperception. (8) Transcending the sphere of neither perception nor nonperception, one dwells in the realization of the cessation of conception and feeling.

Located in 2 passages in the translation:

  • 1.­1
  • 30.­2
g.­132

eight vows

Wylie:
  • bslab pa’i gnas brgyad
  • yan lag brgyad dang ldan pa’i sdom pa
Tibetan:
  • བསླབ་པའི་གནས་བརྒྱད།
  • ཡན་ལག་བརྒྱད་དང་ལྡན་པའི་སྡོམ་པ།
Sanskrit:
  • —
Chinese:
  • 戒

The eight vows taken by a layperson for just one day, usually a full-moon or new-moon day, to abstain from killing, stealing, sexual activity, lying, intoxicants, using high or luxurious seats, singing or dancing, and wearing adornments or perfumes.

Located in 2 passages in the translation:

  • 12.­69
  • 17.­34
g.­138

eon

Wylie:
  • bskal pa
Tibetan:
  • བསྐལ་པ།
Sanskrit:
  • kalpa
Chinese:
  • 劫

Definition from the 84000 Glossary of Terms:

A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.

Located in 64 passages in the translation:

  • i.­67-68
  • 1.­27
  • 1.­29
  • 2.­3
  • 2.­16
  • 2.­18
  • 2.­27
  • 3.­69
  • 4.­13
  • 4.­39
  • 4.­41
  • 4.­70
  • 4.­74
  • 4.­93
  • 4.­100
  • 5.­37
  • 5.­55
  • 5.­83
  • 5.­88
  • 7.­20
  • 7.­24
  • 7.­26
  • 7.­30-31
  • 7.­36
  • 9.­27
  • 9.­34
  • 10.­46-47
  • 10.­49
  • 12.­15
  • 12.­25
  • 12.­51
  • 13.­10
  • 15.­97
  • 16.­2
  • 18.­15
  • 19.­6
  • 21.­4-5
  • 21.­32
  • 22.­10
  • 23.­3
  • 23.­8-9
  • 24.­2
  • 26.­85
  • 26.­87
  • 27.­11
  • 31.­1
  • 31.­3
  • 31.­43
  • n.­86
  • n.­167
  • n.­235
  • n.­298
  • n.­422
  • n.­635
  • n.­647
  • n.­1074
  • g.­34
  • g.­123
  • g.­255
g.­147

fig tree flower

Wylie:
  • u dum bA ra
Tibetan:
  • ཨུ་དུམ་བཱ་ར།
Sanskrit:
  • udumbara

The mythological flower of the fig tree, said to appear on rare occasions, such as the birth of a buddha. The actual fig tree flower is contained within the fruit.

Located in 2 passages in the translation:

  • 2.­27
  • 29.­3
g.­161

Four Mahārājas

Wylie:
  • rgyal po chen po bzhi
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
Sanskrit:
  • caturmahārāja
Chinese:
  • 四天王

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

Located in 64 passages in the translation:

  • i.­4
  • i.­58-59
  • i.­62
  • 1.­23
  • 3.­76
  • 5.­84
  • 5.­101
  • 5.­103
  • 5.­108
  • 10.­54-55
  • 11.­2-5
  • 11.­8-10
  • 11.­12
  • 12.­1-2
  • 12.­4-6
  • 12.­8-9
  • 12.­14
  • 12.­17
  • 12.­20
  • 12.­24-25
  • 12.­29
  • 12.­34
  • 12.­41-42
  • 12.­44-46
  • 12.­48
  • 12.­51
  • 12.­55
  • 12.­80
  • 12.­86-87
  • 12.­103
  • 12.­106
  • 15.­43
  • 15.­100
  • 15.­120
  • 20.­7
  • 22.­26
  • 22.­36
  • 25.­28
  • 31.­13
  • n.­749
  • n.­757-758
  • n.­789
  • g.­84
  • g.­121
  • g.­504
  • g.­529
  • g.­530
g.­164

fourfold army

Wylie:
  • dmag rnam pa bzhi
Tibetan:
  • དམག་རྣམ་པ་བཞི།
Sanskrit:
  • caturaṅgabalakāya
Chinese:
  • 四兵

Definition from the 84000 Glossary of Terms:

The ancient Indian army was composed of four branches (caturaṅga)‍—infantry, cavalry, chariots, and elephants.

Located in 1 passage in the translation:

  • 12.­13
g.­165

frankincense

Wylie:
  • sa la ki
  • du rus+ka
Tibetan:
  • ས་ལ་ཀི
  • དུ་རུསྐ།
Sanskrit:
  • śallaki
Chinese:
  • 丁子(索瞿者)

Also known as olibanum, this is a resin from trees of the genus Boswellia, in this case Boswellia serrata, “Indian frankincense.” It is also known as salai and śallakī, tilakalka, vṛścika, and turuṣka. The transliteration in YJ mostly corresponds to the Tibetan and Sanskrit, but the translated term 丁子 dingzi refers to Carophyllus aromaticus. See Ludvik 2007, p. 315.

Located in 4 passages in the translation:

  • 12.­58
  • 15.­5-6
  • n.­877
g.­169

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva AS
Chinese:
  • 乾闥

Definition from the 84000 Glossary of Terms:

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

Located in 12 passages in the translation:

  • 1.­9
  • 2.­10
  • 11.­3
  • 12.­34
  • 15.­124
  • 20.­18
  • n.­64
  • n.­976-977
  • n.­1081
  • g.­121
  • g.­333
g.­171

Ganges

Wylie:
  • gang gA
Tibetan:
  • གང་གཱ།
Sanskrit:
  • gaṅgā AS

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Located in 28 passages in the translation:

  • 1.­30
  • 2.­6
  • 2.­40
  • 5.­1
  • 5.­3
  • 5.­42
  • 5.­50
  • 5.­84
  • 5.­97
  • 6.­65
  • 6.­69
  • 6.­73
  • 6.­77
  • 6.­81
  • 6.­85
  • 6.­89
  • 6.­93
  • 6.­97
  • 6.­101
  • 12.­36-37
  • 12.­39
  • 22.­7
  • 31.­43
  • 31.­45
  • g.­265
  • g.­332
  • g.­333
g.­172

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • garuḍa
Chinese:
  • 金翅鳥

Definition from the 84000 Glossary of Terms:

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

Located in 8 passages in the translation:

  • 1.­9
  • 1.­25
  • 2.­10
  • 11.­3
  • 12.­34
  • 22.­27
  • n.­64
  • g.­167
g.­175

Gö Chödrup

Wylie:
  • ’gos chos grub
Tibetan:
  • འགོས་ཆོས་གྲུབ།
Sanskrit:
  • —

A prolific translator active in Dunhuang during the early ninth century (c. 755–849) who translated this sūtra from Chinese to Tibetan.

Located in 4 passages in the translation:

  • i.­24
  • i.­27
  • c.­1
  • g.­31
g.­176

goddess of the Bodhi tree

Wylie:
  • byang chub kyi shing gi lha mo
  • shing gi lha mo
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཤིང་གི་ལྷ་མོ།
  • ཤིང་གི་ལྷ་མོ།
Sanskrit:
  • —
Chinese:
  • 菩提樹神

A goddess.

Located in 18 passages in the translation:

  • i.­7
  • i.­73-76
  • 7.­1
  • 23.­9
  • 23.­11-12
  • 24.­1
  • 25.­1
  • 25.­47
  • 26.­1
  • 26.­152
  • 29.­1
  • 29.­14
  • n.­1163
  • n.­1164
g.­177

Goddess Śrī

Wylie:
  • dpal gyi lha mo
  • lha mo dpal
  • dpal
Tibetan:
  • དཔལ་གྱི་ལྷ་མོ།
  • ལྷ་མོ་དཔལ།
  • དཔལ།
Sanskrit:
  • śrī
Chinese:
  • 室唎天女
  • 品

The great goddess Śrī, better known as Lakṣmī, who promises to aid those who recite this sūtra and to ensure its preservation so that beings will have good fortune. She dwells in a palace in the paradise of Alakāvati.

Located in 28 passages in the translation:

  • i.­4
  • i.­65-66
  • i.­72
  • 7.­1
  • 7.­38
  • 12.­32
  • 12.­43
  • 12.­69
  • 16.­1
  • 16.­10-11
  • 17.­1
  • 17.­4-5
  • 17.­28-29
  • 17.­41-42
  • 22.­1
  • 22.­28
  • 22.­36
  • 22.­57
  • 22.­82
  • n.­597
  • n.­997
  • n.­1039
  • g.­362
g.­214

Hārītī

Wylie:
  • ’phrog ma
Tibetan:
  • འཕྲོག་མ།
Sanskrit:
  • hārītī AS
Chinese:
  • 訶利底 / 訶哩底

A rākṣasī with hundreds of children whom the Buddha converted into a protector of children.

Located in 6 passages in the translation:

  • i.­72
  • 1.­24
  • 12.­32
  • 12.­43
  • 15.­123
  • 22.­54
g.­215

higher cognitions

Wylie:
  • mngon par shes pa
Tibetan:
  • མངོན་པར་ཤེས་པ།
Sanskrit:
  • abhijñā
Chinese:
  • [六]神通

The higher cognitions are listed as either five or six. The first five are divine sight, divine hearing, knowing how to manifest miracles, remembering previous lives, and knowing what is in the minds of others. A sixth, knowing that all defects have been eliminated, is often added. The first five are attained through concentration (Skt. dhyāna), and are sometimes described as worldly, as they can be attained to some extent by non-Buddhist yogis, while the sixth is supramundane and attained only by realization.

Located in 14 passages in the translation:

  • 1.­3
  • 3.­44
  • 3.­52
  • 5.­24
  • 5.­90-91
  • 6.­20
  • 12.­49
  • 12.­51
  • 12.­68
  • 12.­73
  • 18.­17
  • n.­440
  • n.­537
g.­225

Jaladhara

Wylie:
  • chu ’dzin
Tibetan:
  • ཆུ་འཛིན།
Sanskrit:
  • jaladhara AD
Chinese:
  • 持水

A head merchant and physician in the distant past.

Located in 6 passages in the translation:

  • i.­75
  • 24.­4-5
  • 25.­47
  • n.­1122
  • g.­230
g.­230

Jalavāhana

Wylie:
  • chu ’bebs
Tibetan:
  • ཆུ་འབེབས།
Sanskrit:
  • jalavāhana AS
Chinese:
  • 流水

A learned physician in the distant past and son of Jaladhara; who, as a result of performing Dharma recitations while standing in a lake, ensured the rebirth of ten thousand fish into the paradise of Trāyastriṃśa.

Located in 29 passages in the translation:

  • s.­2
  • i.­7
  • i.­75-76
  • 24.­5
  • 24.­7
  • 24.­47
  • 25.­1
  • 25.­3
  • 25.­5-6
  • 25.­14
  • 25.­16
  • 25.­18
  • 25.­23
  • 25.­33-34
  • 25.­36
  • 25.­39
  • 25.­44-45
  • 25.­47
  • 25.­50
  • n.­1143
  • n.­1152
  • n.­1163
  • g.­227
  • g.­228
  • g.­229
g.­232

Jambudvīpa

Wylie:
  • ’dzam bu’i gling
Tibetan:
  • འཛམ་བུའི་གླིང་།
Sanskrit:
  • jambudvīpa AS

Definition from the 84000 Glossary of Terms:

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

Located in 33 passages in the translation:

  • 4.­55
  • 4.­98
  • 11.­4-5
  • 12.­16-17
  • 12.­49
  • 12.­51-52
  • 12.­88
  • 12.­90
  • 12.­100
  • 15.­2
  • 15.­98
  • 16.­2
  • 18.­4
  • 18.­6
  • 18.­8
  • 20.­68
  • 21.­25
  • 22.­24
  • 22.­67
  • 22.­71
  • 22.­78
  • 22.­80
  • 25.­20
  • 25.­34-36
  • 30.­2
  • 31.­21
  • n.­254
  • n.­821
g.­235

Jinarṣabha

Wylie:
  • rtag tu rgyal
  • dzi nar sha bha
Tibetan:
  • རྟག་ཏུ་རྒྱལ།
  • ཛི་ནར་ཤ་བྷ།
Sanskrit:
  • jinarṣabha AS
Chinese:
  • 常戰勝

A yakṣa king and the son of Vaiśravaṇa.

Located in 2 passages in the translation:

  • 12.­65
  • 22.­45
g.­237

Jvalanāntaratejorāja

Wylie:
  • mchog tu rgyal ba’i ’od
Tibetan:
  • མཆོག་ཏུ་རྒྱལ་བའི་འོད།
Sanskrit:
  • jvalanāntaratejorāja AS
Chinese:
  • 最勝光明

A deity in the Trāyastriṃśa paradise.

Located in 2 passages in the translation:

  • i.­74
  • 23.­2
g.­239

kalyāṇamitra

Wylie:
  • dge ba’i bshes gnyen
Tibetan:
  • དགེ་བའི་བཤེས་གཉེན།
Sanskrit:
  • kalyāṇamitra

A spiritual teacher who can contribute to an individual’s progress on the spiritual path to awakening and act wholeheartedly for the welfare of students.

Located in 5 passages in the translation:

  • 2.­113
  • 4.­23
  • 6.­118
  • 12.­25
  • 12.­44
g.­245

kārṣāpaṇa

Wylie:
  • kAr ShA pa Na
Tibetan:
  • ཀཱར་ཥཱ་པ་ཎ།
Sanskrit:
  • kārṣāpaṇa
Chinese:
  • 迦利沙波拏

A coin that varied in value according as to whether it was made of gold, silver, or copper.

Located in 1 passage in the translation:

  • 12.­65
g.­256

kinnara

Wylie:
  • mi’am ci
Tibetan:
  • མིའམ་ཅི།
Sanskrit:
  • kinnara

Definition from the 84000 Glossary of Terms:

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

Located in 12 passages in the translation:

  • 1.­9
  • 1.­25
  • 2.­10
  • 11.­3
  • 12.­34
  • 15.­124
  • 21.­17
  • 22.­27
  • n.­64-65
  • n.­388
  • n.­1081
g.­257

kleśa

Wylie:
  • nyon mongs
Tibetan:
  • ཉོན་མོངས།
Sanskrit:
  • kleśa
Chinese:
  • 煩惱

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

In this text:

Also translated here as “affliction.”

Located in 59 passages in the translation:

  • 1.­1
  • 1.­3
  • 1.­19
  • 2.­68
  • 2.­80-81
  • 2.­85
  • 2.­103
  • 2.­109
  • 3.­6-7
  • 3.­9
  • 3.­53-54
  • 3.­58
  • 4.­10
  • 4.­13
  • 4.­32
  • 4.­49
  • 4.­59
  • 4.­64
  • 4.­75
  • 5.­42
  • 5.­80
  • 6.­17-22
  • 6.­41-42
  • 6.­45
  • 6.­58
  • 6.­86
  • 6.­90
  • 6.­94
  • 6.­98
  • 7.­32
  • 9.­22
  • 9.­25-26
  • 10.­12
  • 12.­40
  • 19.­13
  • 22.­22
  • 26.­85
  • 27.­6
  • 31.­29
  • n.­122
  • n.­126
  • n.­181
  • n.­183
  • n.­187
  • n.­500
  • n.­658
  • n.­707-708
  • g.­6
g.­261

Kubera

Wylie:
  • ku be ra
Tibetan:
  • ཀུ་བེ་ར།
Sanskrit:
  • kubera AD
Chinese:
  • 金毘羅

The king of yakṣas and an important wealth deity, he is also one of the four great kings in Buddhist cosmology. In this capacity he is commonly known as Vaiśravaṇa.

Located in 5 passages in the translation:

  • 22.­43
  • g.­15
  • g.­300
  • g.­504
  • g.­541
g.­263

kumbhāṇḍa

Wylie:
  • grul bum
Tibetan:
  • གྲུལ་བུམ།
Sanskrit:
  • kumbhāṇḍa

Definition from the 84000 Glossary of Terms:

A class of dwarf beings subordinate to Virūḍhaka, one of the Four Great Kings, associated with the southern direction. The name uses a play on the word aṇḍa, which means “egg” but is also a euphemism for a testicle. Thus, they are often depicted as having testicles as big as pots (from kumbha, or “pot”).

Located in 5 passages in the translation:

  • 1.­9
  • 11.­3
  • n.­54
  • n.­871
  • g.­529
g.­271

Lord of Golden Nāgas

Wylie:
  • gser klu’i dbang po
Tibetan:
  • གསེར་ཀླུའི་དབང་པོ།
Sanskrit:
  • —
Chinese:
  • 金龍主

A king in the distant past.

Located in 3 passages in the translation:

  • 7.­2
  • 7.­38
  • n.­600
g.­277

Mahābrahmā

Wylie:
  • tshangs chen
  • tshangs pa chen
Tibetan:
  • ཚངས་ཆེན།
  • ཚངས་པ་ཆེན།
Sanskrit:
  • mahābrahmā AD
Chinese:
  • 梵天王

See “Brahmā.”

Located in 5 passages in the translation:

  • i.­62
  • 12.­49
  • 14.­15
  • 20.­7
  • g.­67
g.­281

Mahākāla

Wylie:
  • nag po che
Tibetan:
  • ནག་པོ་ཆེ།
Sanskrit:
  • mahākāla AD
Chinese:
  • 大黒

A yakṣa king.

Located in 2 passages in the translation:

  • 12.­57
  • 22.­46
g.­289

Mahāratha

Wylie:
  • shing rta chen po
Tibetan:
  • ཤིང་རྟ་ཆེན་པོ།
Sanskrit:
  • mahāratha AS
Chinese:
  • 大車

A king in the past.

Located in 8 passages in the translation:

  • i.­77
  • 26.­19
  • 26.­89
  • 26.­116
  • 26.­118
  • g.­278
  • g.­288
  • g.­290
g.­290

Mahāsattva

Wylie:
  • sems can chen po
Tibetan:
  • སེམས་ཅན་ཆེན་པོ།
Sanskrit:
  • mahāsattva AD
Chinese:
  • 摩訶薩埵

A prince in the past, the youngest son of King Mahāratha. A previous life of the Buddha, when he decided to give his body to the tigress. See entry for “Courageous.”

Located in 11 passages in the translation:

  • s.­2
  • i.­77
  • 26.­19
  • 26.­27
  • 26.­31
  • 26.­34
  • 26.­40
  • 26.­52
  • 26.­129
  • 26.­144
  • g.­96
g.­291

mahāsattva

Wylie:
  • sems can chen po
Tibetan:
  • སེམས་ཅན་ཆེན་པོ།
Sanskrit:
  • mahāsattva
Chinese:
  • 摩訶薩埵

Definition from the 84000 Glossary of Terms:

The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- (“great”) is close in its connotations to the mahā- in “Mahāyāna.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term‍—variably‍—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.

Located in 66 passages in the translation:

  • 1.­3-4
  • 2.­1
  • 2.­66-67
  • 2.­79
  • 2.­90
  • 3.­1
  • 3.­6
  • 3.­13
  • 5.­12-15
  • 5.­48
  • 5.­64
  • 6.­1
  • 6.­5
  • 6.­16-26
  • 6.­59-62
  • 6.­67
  • 6.­71
  • 6.­75
  • 6.­79
  • 6.­83
  • 6.­87
  • 6.­91
  • 6.­95
  • 6.­99
  • 6.­103
  • 6.­119
  • 8.­1
  • 8.­5
  • 8.­32-41
  • 9.­1
  • 14.­8
  • 23.­11
  • 31.­4
  • n.­74
  • n.­87
  • n.­139
  • n.­476
  • n.­492
  • n.­572
g.­294

Maheśvara

Wylie:
  • dbang phyug chen po
  • dbang phyug
Tibetan:
  • དབང་ཕྱུག་ཆེན་པོ།
  • དབང་ཕྱུག
Sanskrit:
  • maheśvara AS
Chinese:
  • 自在

An epithet of Śiva; sometimes refers specifically to one of the forms of Śiva or to Rudra.

Located in 4 passages in the translation:

  • 12.­32
  • 12.­43
  • 22.­40
  • n.­577
g.­295

mahoraga

Wylie:
  • lto ’phye chen po
Tibetan:
  • ལྟོ་འཕྱེ་ཆེན་པོ།
Sanskrit:
  • mahoraga
Chinese:
  • 莫呼洛伽

Definition from the 84000 Glossary of Terms:

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

Located in 6 passages in the translation:

  • 1.­9
  • 2.­10
  • 11.­3
  • 12.­34
  • 15.­124
  • 21.­17
g.­300

Māṇibhadra

Wylie:
  • rin chen bzang
Tibetan:
  • རིན་ཆེན་བཟང་།
Sanskrit:
  • māṇibhadra AS
Chinese:
  • 寶賢

A yakṣa king, the brother of Kubera.

Located in 2 passages in the translation:

  • 12.­32
  • 12.­43
g.­304

Māra

Wylie:
  • bdud
Tibetan:
  • བདུད།
Sanskrit:
  • māra AD
Chinese:
  • 魔

Sometimes said to be the principal deity in Paranirmita­vaśavartin, the highest paradise in the desire realm. He is portrayed as attempting to prevent the Buddha’s enlightenment. The word māra is also used as an impersonal term for the factors that keep beings in saṃsāra.

Located in 12 passages in the translation:

  • 1.­3
  • 2.­9
  • 4.­74
  • 5.­65
  • 12.­39
  • 31.­8
  • 31.­11
  • 31.­25-26
  • 31.­28
  • 31.­30
  • g.­434
g.­309

muni

Wylie:
  • thub pa
Tibetan:
  • ཐུབ་པ།
Sanskrit:
  • muni
Chinese:
  • 牟尼

A title that, like buddha, is given to someone who has attained realization through their own contemplation and not by divine revelation.

Located in 16 passages in the translation:

  • 2.­18
  • 4.­10
  • 4.­15
  • 4.­64
  • 4.­76
  • 7.­4
  • 7.­7
  • 7.­14
  • 7.­28
  • 9.­34
  • 14.­13
  • 25.­29
  • 28.­2
  • 29.­5
  • n.­215
  • n.­853
g.­313

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga

Definition from the 84000 Glossary of Terms:

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

Located in 48 passages in the translation:

  • i.­62
  • i.­72
  • 1.­3
  • 1.­7
  • 1.­10
  • 1.­25
  • 1.­29
  • 2.­10
  • 11.­3
  • 12.­32
  • 12.­34
  • 12.­43
  • 14.­23-24
  • 15.­44
  • 15.­74
  • 15.­124
  • 21.­17
  • 22.­15
  • 22.­27
  • 22.­50-51
  • 22.­71
  • 31.­9
  • n.­64-65
  • n.­751
  • n.­773
  • n.­863-864
  • n.­1080
  • n.­1096
  • g.­24
  • g.­219
  • g.­267
  • g.­274
  • g.­280
  • g.­308
  • g.­315
  • g.­330
  • g.­391
  • g.­417
  • g.­428
  • g.­498
  • g.­514
  • g.­522
  • g.­530
  • g.­539
g.­322

nirvāṇa

Wylie:
  • mya ngan las ’das pa
Tibetan:
  • མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • nirvāṇa
Chinese:
  • 涅槃

Definition from the 84000 Glossary of Terms:

In Sanskrit, the term nirvāṇa literally means “extinguishment” and the Tibetan mya ngan las ’das pa literally means “gone beyond sorrow.” As a general term, it refers to the cessation of all suffering, afflicted mental states (kleśa), and causal processes (karman) that lead to rebirth and suffering in cyclic existence, as well as to the state in which all such rebirth and suffering has permanently ceased.

More specifically, three main types of nirvāṇa are identified. (1) The first type of nirvāṇa, called nirvāṇa with remainder (sopadhiśeṣanirvāṇa), is the state in which arhats or buddhas have attained awakening but are still dependent on the conditioned aggregates until their lifespan is exhausted. (2) At the end of life, given that there are no more causes for rebirth, these aggregates cease and no new aggregates arise. What occurs then is called nirvāṇa without remainder ( anupadhiśeṣanirvāṇa), which refers to the unconditioned element (dhātu) of nirvāṇa in which there is no remainder of the aggregates. (3) The Mahāyāna teachings distinguish the final nirvāṇa of buddhas from that of arhats, the nirvāṇa of arhats not being considered ultimate. The buddhas attain what is called nonabiding nirvāṇa (apratiṣṭhitanirvāṇa), which transcends the extremes of saṃsāra and nirvāṇa, i.e., existence and peace. This is the nirvāṇa that is the goal of the Mahāyāna path.

In this text:

For explanations on the true nature of nirvāṇa, according to the view of this sūtra, see 2.­67-2.­100.

Located in 98 passages in the translation:

  • i.­6
  • i.­36
  • i.­38
  • 1.­3
  • 2.­22-23
  • 2.­25
  • 2.­27-28
  • 2.­33-35
  • 2.­63
  • 2.­65-102
  • 2.­112-114
  • 3.­5
  • 3.­12
  • 3.­18-20
  • 3.­35
  • 3.­37
  • 3.­72
  • 5.­47
  • 5.­55
  • 5.­57
  • 5.­89-92
  • 5.­97-98
  • 6.­26-27
  • 6.­52
  • 6.­107
  • 10.­7
  • 10.­11
  • 12.­27
  • 12.­45
  • 21.­5
  • 23.­5-6
  • 24.­3
  • 26.­38
  • 27.­7
  • 29.­5
  • 31.­2-3
  • 31.­43
  • n.­78
  • n.­367
  • n.­369
  • n.­435-436
  • n.­438-440
  • n.­722
g.­329

outflows

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āsrava

Definition from the 84000 Glossary of Terms:

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them. Vasubandhu offers two alternative explanations of this term: “They cause beings to remain (āsayanti) within saṃsāra” and “They flow from the Summit of Existence down to the Avīci hell, out of the six wounds that are the sense fields” (Abhidharma­kośa­bhāṣya 5.40; Pradhan 1967, p. 308). The Summit of Existence (bhavāgra, srid pa’i rtse mo) is the highest point within saṃsāra, while the hell called Avīci (mnar med) is the lowest; the six sense fields (āyatana, skye mched) here refer to the five sense faculties plus the mind, i.e., the six internal sense fields.

Located in 3 passages in the translation:

  • 5.­90-91
  • g.­473
g.­332

Pañcala

Wylie:
  • pany+tsa la
Tibetan:
  • པཉྩ་ལ།
Sanskrit:
  • pañcala AD
Chinese:
  • 般遮羅

One of the fifteen lands in ancient India at the time of the Buddha. This was at the western end of the Ganges basin, corresponding in the present time to an area in the western part of Uttar Pradesh.

Located in 3 passages in the translation:

  • i.­77
  • 26.­3
  • n.­1166
g.­335

Paranirmita­vaśavartin

Wylie:
  • gzhan ’phrul dbang byed
Tibetan:
  • གཞན་འཕྲུལ་དབང་བྱེད།
Sanskrit:
  • paranirmita­vaśavartin AD
Chinese:
  • 他化自在

“Power Over the Emanations of Others.” The highest paradise in the desire realm.

Located in 5 passages in the translation:

  • 5.­21
  • 10.­19
  • 15.­119
  • n.­1027
  • g.­304
g.­338

perfections

Wylie:
  • pha rol tu phyin pa
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • pāramitā
Chinese:
  • 波羅蜜[多]

This term is used to refer to the main trainings of a bodhisattva. Because these trainings, when brought to perfection, lead one to transcend saṃsāra and reach the full awakening of a buddha, they receive the Sanskrit name pāramitā, meaning “perfection” or “gone to the farther shore.” They are usually listed as six: generosity, correct conduct (or discipline), patience, diligence, meditation (or concentration), and wisdom; four additional perfections are often added to this, totalling ten perfections: skillful methods, prayer, strength, and knowledge.

For a presentation of each one according to the view of this sūtra, see 6.­6–6.­27

Located in 15 passages in the translation:

  • i.­39
  • i.­46
  • 3.­75
  • 4.­75
  • 4.­94
  • 5.­83
  • 6.­22
  • 7.­27
  • 9.­29
  • 10.­49
  • 23.­9
  • 26.­12
  • 30.­2
  • n.­492
  • n.­821
g.­340

pinwheel flower

Wylie:
  • ta ka ra
Tibetan:
  • ཏ་ཀ་ར།
Sanskrit:
  • tagara
Chinese:
  • 零凌香(多揭羅)

Ludvik gives Ervatamia divaricata or pinwheel flower for tagara. The Chinese refers to Ocimum basilicum or sweet yellow clover. See Ludvik 2007, p. 312.

Located in 2 passages in the translation:

  • 12.­58
  • 15.­5
g.­348

pratyekabuddha

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyekabuddha
Chinese:
  • 獨覺

Definition from the 84000 Glossary of Terms:

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.

Located in 27 passages in the translation:

  • 1.­3
  • 2.­38-39
  • 3.­9
  • 3.­67
  • 4.­34
  • 4.­91
  • 5.­9
  • 5.­24
  • 5.­40-41
  • 5.­46
  • 5.­57
  • 5.­69
  • 6.­5
  • 6.­17
  • 8.­6
  • 11.­1
  • 15.­42
  • 15.­97
  • 15.­100
  • 29.­11
  • n.­369
  • n.­384
  • n.­1241
  • g.­144
  • g.­483
g.­352

preta

Wylie:
  • yi dags
Tibetan:
  • ཡི་དགས།
Sanskrit:
  • preta

Definition from the 84000 Glossary of Terms:

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

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

Located in 32 passages in the translation:

  • 3.­73
  • 4.­19
  • 5.­2
  • 5.­11
  • 6.­66
  • 6.­70
  • 6.­74
  • 6.­78
  • 6.­82
  • 6.­86
  • 6.­90
  • 6.­94
  • 6.­98
  • 6.­102
  • 7.­11
  • 11.­1
  • 12.­27
  • 12.­51
  • 12.­89
  • 26.­85
  • n.­443
  • n.­544
  • n.­547
  • n.­550
  • n.­553
  • n.­556
  • n.­559
  • n.­562
  • n.­565
  • n.­568
  • n.­571
  • n.­777
g.­362

Puṇya­kusuma­prabha

Wylie:
  • me tog dam pa’i bsod nams kyi ’od
Tibetan:
  • མེ་ཏོག་དམ་པའི་བསོད་ནམས་ཀྱི་འོད།
Sanskrit:
  • puṇya­kusuma­prabha AS
Chinese:
  • 妙華福光

Name of the park where the Goddess Śrī dwells, not far from Alakāvati, the kingdom of the great king Vaiśravaṇa.

Located in 1 passage in the translation:

  • 17.­1
g.­370

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha AS
Chinese:
  • 王舍城

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 7 passages in the translation:

  • i.­35-36
  • i.­42
  • 1.­1
  • 2.­1
  • 2.­6
  • 4.­3
g.­379

Ratnaśikhin

Wylie:
  • rin chen gtsug phud
Tibetan:
  • རིན་ཆེན་གཙུག་ཕུད།
Sanskrit:
  • ratnaśikhin AS
Chinese:
  • 寶髻

A buddha in the distant past.

Located in 12 passages in the translation:

  • i.­71
  • i.­75-76
  • 8.­20
  • 17.­9
  • 21.­5
  • 21.­27
  • 24.­2
  • 25.­20
  • 25.­22
  • 25.­34
  • 25.­47
g.­382

retention

Wylie:
  • gzungs
  • gzungs sngags
Tibetan:
  • གཟུངས།
  • གཟུངས་སྔགས།
Sanskrit:
  • dhāraṇī
Chinese:
  • 陀羅尼

Also rendered here as “dhāraṇī.”

Located in 10 passages in the translation:

  • 1.­3
  • 3.­44
  • 4.­43
  • 5.­65
  • 6.­40
  • 6.­50
  • 12.­103
  • 15.­1
  • 29.­5
  • g.­108
g.­384

ṛṣi

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi
Chinese:
  • 仙

Definition from the 84000 Glossary of Terms:

An ancient Indian spiritual title, often translated as “sage” or “seer.” The title is particularly used for divinely inspired individuals credited with creating the foundations of Indian culture. The term is also applied to Śākyamuni and other realized Buddhist figures.

Located in 13 passages in the translation:

  • 1.­9
  • 12.­49
  • 12.­51
  • 15.­63
  • 15.­73
  • 15.­80
  • 15.­100
  • 19.­13
  • 24.­15
  • 26.­24
  • 29.­11
  • n.­984
  • n.­1184
g.­385

Ruciraketu

Wylie:
  • mdzes pa’i tog
Tibetan:
  • མཛེས་པའི་ཏོག
Sanskrit:
  • ruciraketu AD
Chinese:
  • 妙幢

A bodhisattva and one of the central figures in the present sūtra.

Located in 40 passages in the translation:

  • s.­2
  • i.­3
  • i.­36
  • i.­38
  • i.­42
  • i.­69
  • i.­74
  • i.­79
  • 2.­1-2
  • 2.­7
  • 2.­9-10
  • 2.­19-21
  • 2.­29-30
  • 2.­65-66
  • 2.­114
  • 2.­116
  • 4.­1-2
  • 4.­104
  • 17.­22
  • 23.­1
  • 23.­3
  • 25.­47
  • 28.­1
  • 28.­11-12
  • n.­67
  • n.­139
  • n.­598
  • n.­834
  • g.­253
  • g.­266
  • g.­387
  • g.­388
g.­387

Rūpyaketu

Wylie:
  • dngul gyi tog
Tibetan:
  • དངུལ་གྱི་ཏོག
Sanskrit:
  • rūpyaketu AD
Chinese:
  • 銀幢

The older son of the bodhisattva Ruciraketu.

Located in 6 passages in the translation:

  • i.­74
  • 7.­39
  • 23.­1
  • 23.­5
  • 25.­47
  • g.­91
g.­388

Rūpyaprabha

Wylie:
  • dngul ’od
Tibetan:
  • དངུལ་འོད།
Sanskrit:
  • rūpyaprabha AS
Chinese:
  • 銀光

The younger son of the bodhisattva Ruciraketu.

Located in 8 passages in the translation:

  • i.­74
  • 7.­39
  • 23.­1
  • 23.­6
  • 25.­47
  • n.­1162
  • g.­266
  • g.­466
g.­391

Sāgara

Wylie:
  • rgya mtsho
Tibetan:
  • རྒྱ་མཚོ།
Sanskrit:
  • sāgara AD
Chinese:
  • 娑揭羅
  • 大海

The principal nāga king in The King of Samādhis Sūtra and The Questions of the Nāga King Sāgara. This is also said to be another name for Vaṛuna, the god of the oceans.

Located in 5 passages in the translation:

  • 12.­32
  • 12.­43
  • 14.­23
  • 22.­27
  • 22.­50
g.­394

Śakra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra AS
Chinese:
  • 釋主
  • 帝釋

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.

Located in 44 passages in the translation:

  • i.­43-44
  • i.­62
  • 1.­25
  • 2.­37
  • 2.­39
  • 3.­76
  • 5.­3-5
  • 5.­34
  • 5.­45
  • 5.­53
  • 5.­58-59
  • 5.­84
  • 5.­86-87
  • 5.­89
  • 5.­101
  • 5.­103-104
  • 5.­108
  • 10.­54
  • 12.­27
  • 12.­32
  • 12.­43
  • 12.­49
  • 12.­51
  • 14.­19
  • 15.­43
  • 15.­77
  • 15.­92
  • 21.­33
  • 22.­26
  • 22.­38
  • 31.­9
  • 31.­16
  • n.­63
  • n.­435
  • n.­440
  • n.­1074
  • g.­485
  • g.­541
g.­395

Śākya

Wylie:
  • shAkya
Tibetan:
  • ཤཱཀྱ།
Sanskrit:
  • śākya AS
Chinese:
  • 釋迦

Definition from the 84000 Glossary of Terms:

Name of the ancient tribe in which the Buddha was born as a prince; their kingdom was based to the east of Kośala, in the foothills near the present-day border of India and Nepal, with Kapilavastu as its capital.

Located in 4 passages in the translation:

  • 7.­28
  • 25.­29
  • 29.­4
  • 30.­2
g.­396

Śākyamuni

Wylie:
  • shAkya thub pa
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
Sanskrit:
  • śākyamuni AD
Chinese:
  • 釋迦牟尼

Definition from the 84000 Glossary of Terms:

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.

Located in 37 passages in the translation:

  • i.­10
  • i.­71
  • i.­78-79
  • 2.­2-3
  • 2.­8
  • 2.­10-15
  • 2.­20-21
  • 2.­29-32
  • 2.­65
  • 5.­94
  • 8.­7
  • 12.­19
  • 12.­27
  • 12.­53
  • 21.­28
  • 22.­9
  • 26.­144
  • 27.­1
  • 30.­2
  • n.­442
  • n.­1039
  • g.­266
  • g.­351
  • g.­369
  • g.­393
  • g.­449
g.­399

samādhi

Wylie:
  • ting nge ’dzin
Tibetan:
  • ཏིང་ངེ་འཛིན།
Sanskrit:
  • samādhi

Definition from the 84000 Glossary of Terms:

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

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

Located in 35 passages in the translation:

  • i.­47
  • 1.­2
  • 1.­4
  • 1.­11
  • 3.­13
  • 3.­42-44
  • 3.­46-47
  • 3.­60
  • 3.­70
  • 4.­43
  • 5.­1
  • 5.­65
  • 6.­22
  • 6.­40
  • 6.­44
  • 6.­60
  • 12.­82
  • 15.­46-47
  • 17.­33
  • 26.­13
  • 26.­38
  • n.­173
  • n.­175
  • n.­198
  • n.­300
  • n.­351
  • n.­538
  • g.­36
  • g.­144
  • g.­343
  • g.­440
g.­406

Saṃjñeya

Wylie:
  • yang dag shes
Tibetan:
  • ཡང་དག་ཤེས།
Sanskrit:
  • saṃjñeya AS
Chinese:
  • 正了知

A yakṣa general.

Located in 13 passages in the translation:

  • i.­4
  • i.­68
  • 12.­32
  • 12.­43
  • 19.­1
  • 19.­3
  • 19.­5
  • 19.­7
  • 19.­13-15
  • 22.­26
  • 22.­40
g.­407

saṃsāra

Wylie:
  • ’khor ba
Tibetan:
  • འཁོར་བ།
Sanskrit:
  • saṃsāra
Chinese:
  • 生死

Definition from the 84000 Glossary of Terms:

A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterized by suffering in a cycle of life, death, and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free from suffering and the processes of rebirth.

Located in 60 passages in the translation:

  • 2.­73
  • 2.­88
  • 2.­102
  • 2.­110
  • 2.­113
  • 3.­3
  • 3.­5
  • 3.­48
  • 3.­57
  • 3.­72
  • 4.­11
  • 4.­18
  • 4.­44
  • 4.­60
  • 4.­67
  • 4.­97
  • 5.­60
  • 6.­11-12
  • 6.­25-27
  • 6.­48
  • 6.­52
  • 6.­107
  • 6.­122
  • 9.­21
  • 9.­35
  • 10.­7
  • 10.­46
  • 12.­25
  • 12.­27
  • 12.­40
  • 12.­45
  • 12.­105
  • 14.­24
  • 15.­2
  • 15.­29
  • 16.­2
  • 17.­40
  • 18.­15
  • 25.­48-49
  • 26.­37-38
  • 26.­47
  • 26.­85
  • 26.­88
  • 27.­9
  • 29.­12
  • 30.­3
  • n.­216
  • n.­272
  • n.­325
  • n.­574
  • n.­625
  • n.­654
  • n.­722
  • g.­304
  • g.­338
g.­409

samyaksaṃbuddha

Wylie:
  • yang dag par rdzogs pa’i sangs rgyas
Tibetan:
  • ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས།
Sanskrit:
  • samyaksaṃbuddha
Chinese:
  • 正等覺

“A perfect buddha.” A buddha who teaches the Dharma, as opposed to a pratyeka­buddha, who does not teach.

Located in 20 passages in the translation:

  • 2.­32
  • 2.­79
  • 2.­90
  • 2.­112
  • 5.­88
  • 5.­94
  • 10.­43
  • 12.­27
  • 12.­52
  • 14.­1
  • 16.­3-4
  • 23.­4-6
  • 24.­2
  • 25.­22
  • 26.­3
  • 30.­2
  • n.­1241
g.­410

sandalwood

Wylie:
  • tsan+dan
Tibetan:
  • ཙནྡན།
Sanskrit:
  • candana
Chinese:
  • 栴檀(栴檀娜)

Located in 5 passages in the translation:

  • 12.­58
  • 15.­5
  • 17.­35
  • 26.­133
  • n.­793
g.­411

saṅgha

Wylie:
  • dge ’dun
Tibetan:
  • དགེ་འདུན།
Sanskrit:
  • saṅgha
Chinese:
  • 僧伽

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

Located in 21 passages in the translation:

  • 1.­1-2
  • 3.­75
  • 4.­33
  • 4.­91
  • 5.­9
  • 15.­42
  • 15.­96
  • 17.­37
  • 18.­26
  • 19.­1
  • 21.­8
  • 21.­27
  • 29.­9
  • n.­230
  • n.­603
  • g.­115
  • g.­148
  • g.­282
  • g.­369
  • g.­525
g.­412

Sarasvatī

Wylie:
  • spobs pa’i lha mo
Tibetan:
  • སྤོབས་པའི་ལྷ་མོ།
Sanskrit:
  • sarasvatī AS
Chinese:
  • 大辯才

The goddess of wisdom, learning, and music.

Located in 37 passages in the translation:

  • i.­4
  • i.­63-64
  • i.­72
  • i.­81
  • 1.­24
  • 12.­32
  • 12.­43
  • 15.­1
  • 15.­28
  • 15.­30
  • 15.­32-34
  • 15.­37
  • 15.­39
  • 15.­51
  • 15.­56-58
  • 15.­61
  • 15.­93
  • 15.­95
  • 15.­104
  • 15.­128
  • 15.­130-131
  • 22.­28
  • 22.­36
  • 22.­38
  • 22.­57
  • 30.­1
  • 30.­4-5
  • n.­959
  • n.­1039
  • g.­279
g.­413

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra AS
Chinese:
  • 舍利子
  • 舍利弗

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

Located in 17 passages in the translation:

  • i.­60
  • 1.­2
  • 13.­1-3
  • 13.­5-7
  • 13.­10-14
  • 15.­113
  • 26.­146
  • n.­316
  • g.­38
g.­420

seven jewels

Wylie:
  • rin po che sna bdun
Tibetan:
  • རིན་པོ་ཆེ་སྣ་བདུན།
Sanskrit:
  • saptaratna
Chinese:
  • 七寶

When associated with the seven heavenly bodies, and therefore the seven days of the week, these are ruby for the sun, moonstone or pearl for the moon, coral for Mars, emerald for Mercury, yellow sapphire for Jupiter, diamond for Venus, and blue sapphire for Saturn. There are variant lists not associated with the heavenly bodies but retaining the number seven, which include gold, silver, and so on.

In association with a cakravartin, the seven jewels can refer, according to the Abhidharma, to his magical wheel, elephant, horse, wish-fulfilling jewel, queen, minister, and leading householder. In the Tibetan mandala-offering practice, the householder is replaced by a general.

Located in 9 passages in the translation:

  • 5.­20
  • 5.­69
  • 9.­28
  • 10.­52
  • 13.­12
  • 18.­13
  • 21.­26
  • n.­1071
  • g.­421
g.­421

seven precious materials

Wylie:
  • rin po che sna bdun
Tibetan:
  • རིན་པོ་ཆེ་སྣ་བདུན།
Sanskrit:
  • saptaratna
Chinese:
  • 七寶

See “seven jewels.”

Located in 10 passages in the translation:

  • 6.­10
  • 6.­33
  • 10.­19
  • 10.­28
  • 12.­25
  • 17.­1
  • 26.­7
  • 26.­9
  • 26.­142
  • 26.­149
g.­433

śrāvaka

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 32 passages in the translation:

  • 1.­2-3
  • 1.­10
  • 2.­38-39
  • 3.­9
  • 3.­67
  • 4.­91
  • 5.­9
  • 5.­24
  • 5.­40-41
  • 5.­46
  • 5.­57
  • 6.­5
  • 6.­17
  • 8.­6
  • 11.­1
  • 15.­42
  • 15.­97
  • 29.­6
  • 29.­11
  • n.­230
  • n.­369
  • n.­384
  • n.­1241
  • n.­1257
  • g.­144
  • g.­327
  • g.­411
  • g.­439
  • g.­483
g.­437

Sthāvarā

Wylie:
  • brtan ma
Tibetan:
  • བརྟན་མ།
Sanskrit:
  • sthāvarā AD
Chinese:
  • 堅牢

The goddess of the earth.

Located in 15 passages in the translation:

  • i.­4
  • i.­67
  • i.­69
  • 12.­32
  • 12.­43
  • 18.­1
  • 18.­8
  • 18.­12
  • 18.­14
  • 18.­16
  • 18.­27-28
  • 20.­1
  • 20.­3
  • g.­126
g.­452

sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata
Chinese:
  • 善逝

Definition from the 84000 Glossary of Terms:

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

Located in 11 passages in the translation:

  • 5.­94
  • 7.­12
  • 7.­22
  • 10.­43
  • 13.­5
  • 23.­4-6
  • 24.­2
  • 25.­22
  • n.­625
g.­453

Sukhavihāra

Wylie:
  • dge gnas
  • rab gnas
Tibetan:
  • དགེ་གནས།
  • རབ་གནས།
Sanskrit:
  • sukhavihāra AS
Chinese:
  • 善住

A bodhisattva.

Located in 6 passages in the translation:

  • i.­50
  • 8.­1
  • 8.­44-47
g.­455

Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru AS
Chinese:
  • 須彌

Definition from the 84000 Glossary of Terms:

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

Located in 16 passages in the translation:

  • 2.­13
  • 4.­69
  • 5.­69
  • 6.­6
  • 12.­34
  • 12.­84
  • 15.­121
  • 28.­8
  • n.­76
  • n.­265
  • g.­15
  • g.­84
  • g.­107
  • g.­394
  • g.­485
  • g.­514
g.­460

Sureśvaraprabha

Wylie:
  • lha’i dbang phyug gi ’od
Tibetan:
  • ལྷའི་དབང་ཕྱུག་གི་འོད།
Sanskrit:
  • sureśvaraprabha AS
Chinese:
  • 天自在光王

A king in the distant past.

Located in 9 passages in the translation:

  • i.­75-76
  • 24.­3
  • 25.­1
  • 25.­11
  • 25.­37-38
  • 25.­47
  • n.­1163
g.­472

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata
Chinese:
  • 如來

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

Located in 182 passages in the translation:

  • i.­60
  • 1.­8
  • 2.­5-9
  • 2.­11
  • 2.­20-23
  • 2.­27-32
  • 2.­35
  • 2.­37
  • 2.­39
  • 2.­56
  • 2.­61-62
  • 2.­65
  • 2.­67-69
  • 2.­79
  • 2.­81-82
  • 2.­86-117
  • 3.­1
  • 3.­3-5
  • 3.­12
  • 3.­25
  • 3.­35
  • 3.­41-43
  • 3.­50
  • 3.­52-53
  • 3.­62
  • 3.­66
  • 3.­69
  • 3.­71-75
  • 4.­15
  • 4.­62
  • 4.­104-105
  • 5.­9
  • 5.­25-26
  • 5.­33
  • 5.­49-50
  • 5.­53
  • 5.­55
  • 5.­57
  • 5.­66
  • 5.­88-89
  • 5.­94
  • 5.­96-99
  • 5.­108
  • 6.­21
  • 6.­37
  • 6.­105
  • 7.­16
  • 9.­27
  • 10.­43
  • 12.­27
  • 12.­39
  • 12.­52
  • 13.­12-13
  • 15.­109
  • 16.­3-4
  • 17.­3
  • 17.­10
  • 18.­11
  • 19.­2
  • 21.­3
  • 21.­5
  • 21.­28
  • 22.­3
  • 23.­1
  • 23.­4-6
  • 23.­9
  • 24.­2
  • 25.­20
  • 25.­22
  • 25.­34
  • 25.­47
  • 26.­3
  • 26.­15
  • 27.­1
  • 27.­13
  • 28.­11
  • 29.­3
  • 29.­7
  • 29.­12
  • 30.­2-3
  • 31.­32
  • n.­75
  • n.­78
  • n.­86
  • n.­93
  • n.­113-114
  • n.­120
  • n.­122
  • n.­126
  • n.­133
  • n.­139
  • n.­168
  • n.­200-201
  • n.­235
  • n.­243-245
  • n.­309
  • n.­422
  • n.­435
  • n.­440
  • n.­445-446
  • n.­449
  • n.­627
  • n.­634
  • n.­637
  • n.­651
  • n.­775
  • n.­841
  • n.­1007
  • n.­1039
g.­473

ten strengths

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • bala
Chinese:
  • 力

The ten strengths are (1) the knowledge of what is possible; (2) the knowledge of the ripening of karma; (3) the knowledge of the variety of aspirations; (4) the knowledge of the variety of natures; (5) the knowledge of the different levels of capabilities; (6) the knowledge of the destinations of all paths of rebirth; (7) the knowledge of various states of meditation; (8) the knowledge of remembering previous lives; (9) the knowledge of deaths and rebirths; and (10) the knowledge of the cessation of outflows.

Located in 10 passages in the translation:

  • 3.­45
  • 4.­22
  • 4.­58
  • 5.­55
  • 6.­27
  • 12.­87
  • n.­176
  • n.­241
  • n.­305
  • g.­496
g.­478

three gateways of liberation

Wylie:
  • rnam par thar pa’i sgo gsum
Tibetan:
  • རྣམ་པར་ཐར་པའི་སྒོ་གསུམ།
Sanskrit:
  • trivimokṣamukha
Chinese:
  • 三解脫門

These are emptiness, the absence of features, and the absence of aspiration.

Located in 1 passage in the translation:

  • 30.­2
g.­485

Trāyastriṃśa

Wylie:
  • sum cu rtsa gsum pa
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ་པ།
Sanskrit:
  • trāyastriṃśa AS
Chinese:
  • 三十三

The paradise of Śakra, also known as Indra, on the summit of Sumeru. The name means “Thirty-Three,” from the thirty-three principal deities that dwell there. The fifth highest of the six paradises in the desire realm.

Located in 22 passages in the translation:

  • i.­7
  • i.­73-74
  • i.­76
  • 2.­37-38
  • 5.­21
  • 15.­120
  • 18.­12
  • 20.­16
  • 20.­23
  • 20.­54
  • 20.­67
  • 23.­2
  • 23.­9
  • 25.­22
  • 25.­34
  • 25.­43
  • n.­1027
  • g.­230
  • g.­237
  • g.­394
g.­486

trichiliocosm

Wylie:
  • stong gsum gyi stong chen po’i ’jig rten gyi khams
  • stong gsum
Tibetan:
  • སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས།
  • སྟོང་གསུམ།
Sanskrit:
  • trisāhasramahāsāhasralokadhātu
Chinese:
  • 三千大千世界

Definition from the 84000 Glossary of Terms:

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvi­sāhasra­mahā­sāhasra­lokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

Located in 25 passages in the translation:

  • i.­10
  • 2.­6
  • 4.­9
  • 4.­68
  • 5.­42
  • 5.­49-50
  • 5.­69
  • 5.­86
  • 6.­28-29
  • 9.­30
  • 12.­34-36
  • 12.­39
  • 12.­89
  • 13.­12
  • 14.­15
  • 15.­48
  • 15.­98
  • 15.­117
  • 21.­14
  • n.­212
  • n.­718
g.­497

upādhyāya

Wylie:
  • mkhan po
Tibetan:
  • མཁན་པོ།
Sanskrit:
  • upādhyāya

In India, a person’s particular preceptor within the monastic tradition, guiding that person for the taking of full vows and the maintenance of conduct and practice. The Tibetan translation mkhan po has also come to mean “a learned scholar,” the equivalent of a paṇḍita, but that is not the intended meaning in the sūtras.

Located in 11 passages in the translation:

  • 5.­2
  • 5.­9
  • 12.­22-24
  • 12.­26
  • 18.­2
  • 18.­6
  • 18.­9
  • 19.­1
  • n.­313
g.­499

upāsaka

Wylie:
  • dge bsnyen
Tibetan:
  • དགེ་བསྙེན།
Sanskrit:
  • upāsaka
Chinese:
  • 鄔波索迦

A man who has taken the layperson’s vows.

Located in 7 passages in the translation:

  • 5.­101
  • 11.­9
  • 12.­28
  • 15.­28
  • 16.­1
  • 31.­44
  • n.­759
g.­500

upāsikā

Wylie:
  • dge bsnyen ma
Tibetan:
  • དགེ་བསྙེན་མ།
Sanskrit:
  • upāsikā
Chinese:
  • 鄔波斯迦

A woman who has taken the layperson’s vows.

Located in 7 passages in the translation:

  • 5.­101
  • 11.­9
  • 12.­28
  • 15.­28
  • 16.­1
  • 31.­44
  • n.­759
g.­501

ūrṇā

Wylie:
  • mdzod spu
Tibetan:
  • མཛོད་སྤུ།
Sanskrit:
  • ūrṇā

Definition from the 84000 Glossary of Terms:

One of the thirty-two marks of a great being. It consists of a soft, long, fine, coiled white hair between the eyebrows capable of emitting an intense bright light. Literally, the Sanskrit ūrṇā means “wool hair,” and kośa means “treasure.”

Located in 2 passages in the translation:

  • 7.­7
  • n.­1240
g.­504

Vaiśravaṇa

Wylie:
  • rnam thos kyi bu
Tibetan:
  • རྣམ་ཐོས་ཀྱི་བུ།
Sanskrit:
  • vaiśravaṇa AD
Chinese:
  • 毘沙門
  • 薜室羅末拏

As one of the Four Mahārājas he is the lord of the northern region of the world and the northern continent, though in early Buddhism he is the lord of the far north of India and beyond. Also known as Kubera, he is the lord of yakṣas and a lord of wealth.

Located in 21 passages in the translation:

  • 11.­1
  • 12.­56
  • 12.­58
  • 12.­60-62
  • 12.­65
  • 12.­67
  • 12.­69
  • 12.­72
  • 12.­79
  • 14.­21
  • 17.­1
  • n.­53
  • n.­789
  • n.­796
  • n.­800
  • g.­15
  • g.­235
  • g.­261
  • g.­362
g.­506

Vajrapāṇi

Wylie:
  • rdo rje’i thal mo
Tibetan:
  • རྡོ་རྗེའི་ཐལ་མོ།
Sanskrit:
  • vajrapāṇi AS
Chinese:
  • 金剛手

Definition from the 84000 Glossary of Terms:

Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.

Located in 11 passages in the translation:

  • i.­62
  • 1.­4
  • 8.­36
  • 12.­32
  • 12.­43
  • 14.­11
  • 14.­13
  • 22.­26
  • 22.­42
  • n.­853
  • g.­292
g.­517

Venerable

Wylie:
  • tshe dang ldan pa
Tibetan:
  • ཚེ་དང་ལྡན་པ།
Sanskrit:
  • āyuṣmat
Chinese:
  • 具壽

Definition from the 84000 Glossary of Terms:

A respectful form of address between monks, and also between lay companions of equal standing. It literally means “one who has a [long] life.”

Located in 18 passages in the translation:

  • 1.­2
  • 13.­1-3
  • 13.­5
  • 14.­1-2
  • 26.­4-5
  • 26.­9-11
  • 26.­15-18
  • 26.­85
  • 31.­40
g.­529

Virūḍhaka

Wylie:
  • ’phags skyes po
Tibetan:
  • འཕགས་སྐྱེས་པོ།
Sanskrit:
  • virūḍhaka AS
Chinese:
  • 增長

One of the Four Mahārājas, he is the guardian of the southern direction and the lord of the kumbhāṇḍas.

Located in 2 passages in the translation:

  • 11.­1
  • 14.­21
g.­530

Virūpākṣa

Wylie:
  • mig mi bzang
Tibetan:
  • མིག་མི་བཟང་།
Sanskrit:
  • virūpākṣa AS
Chinese:
  • 廣目

One of the Four Mahārājas, he is the guardian of the western direction and traditionally the lord of the nāgas.

Located in 3 passages in the translation:

  • 1.­8
  • 11.­1
  • 14.­21
g.­534

Vulture Peak Mountain

Wylie:
  • bya rgod kyi phung po
  • bya rgod spungs pa’i ri
Tibetan:
  • བྱ་རྒོད་ཀྱི་ཕུང་པོ།
  • བྱ་རྒོད་སྤུངས་པའི་རི།
Sanskrit:
  • gṛdhrakūṭaparvata
  • gṛdhrakūṭa
Chinese:
  • 鷲峯山

Definition from the 84000 Glossary of Terms:

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

Located in 10 passages in the translation:

  • i.­35-36
  • i.­42
  • i.­78
  • 1.­1
  • 2.­29-30
  • 2.­33
  • 4.­3
  • 27.­1
g.­538

white water lily

Wylie:
  • ku mu da
Tibetan:
  • ཀུ་མུ་ད།
Sanskrit:
  • kumuda
Chinese:
  • 拘物頭 [花 / 華]

Nymphaea pubescens. The night-blossoming water lily, sometimes referred to as a “night lotus.” It can be white, pink, or red.

Located in 2 passages in the translation:

  • 26.­10
  • 30.­2
g.­540

Wish-Fulfilling Radiating Light

Wylie:
  • yid bzhin rin chen ’od ’phro
Tibetan:
  • ཡིད་བཞིན་རིན་ཆེན་འོད་འཕྲོ།
Sanskrit:
  • —
Chinese:
  • 如意寶光耀

A goddess bodhisattva.

Located in 21 passages in the translation:

  • i.­52-54
  • 10.­1
  • 10.­17
  • 10.­20-24
  • 10.­26
  • 10.­36-37
  • 10.­39-43
  • 10.­45
  • n.­742
  • g.­142
g.­542

World of Yama

Wylie:
  • gshin rje’i ’jig rten
Tibetan:
  • གཤིན་རྗེའི་འཇིག་རྟེན།
Sanskrit:
  • yamaloka

Definition from the 84000 Glossary of Terms:

The land of the dead ruled over by the Lord of Death. In Buddhism it refers to the preta realm, where beings generally suffer from hunger and thirst, which in traditional Brahmanism is the fate of those departed without descendants to make ancestral offerings.

Located in 2 passages in the translation:

  • 12.­27
  • 19.­6
g.­543

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • yakṣa
Chinese:
  • 藥叉

Definition from the 84000 Glossary of Terms:

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

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

Located in 100 passages in the translation:

  • i.­4
  • i.­68
  • i.­72
  • 1.­8
  • 1.­10
  • 1.­23
  • 2.­10
  • 5.­101
  • 5.­103
  • 10.­54-55
  • 11.­3-4
  • 12.­4-6
  • 12.­10
  • 12.­13
  • 12.­18
  • 12.­32
  • 12.­34
  • 12.­42-45
  • 12.­51
  • 12.­77
  • 12.­99
  • 12.­103
  • 15.­74
  • 15.­100
  • 15.­124
  • 19.­1
  • 19.­5
  • 19.­7
  • 19.­13-15
  • 21.­17
  • 22.­26
  • 22.­37
  • 22.­40-44
  • 22.­54
  • 22.­83
  • 31.­9
  • n.­64-65
  • n.­830
  • n.­976-977
  • g.­15
  • g.­19
  • g.­40
  • g.­58
  • g.­60
  • g.­81
  • g.­85
  • g.­88
  • g.­89
  • g.­112
  • g.­166
  • g.­170
  • g.­208
  • g.­212
  • g.­218
  • g.­234
  • g.­235
  • g.­240
  • g.­243
  • g.­252
  • g.­261
  • g.­272
  • g.­273
  • g.­275
  • g.­281
  • g.­300
  • g.­301
  • g.­302
  • g.­314
  • g.­316
  • g.­319
  • g.­328
  • g.­334
  • g.­339
  • g.­346
  • g.­375
  • g.­406
  • g.­414
  • g.­446
  • g.­458
  • g.­462
  • g.­468
  • g.­469
  • g.­504
  • g.­508
  • g.­544
g.­548

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana
Chinese:
  • 踰繕那

The longest unit of distance in classical India. The lack of a uniform standard for the smaller units means that there is no precise equivalent, especially as its theoretical length tended to increase over time. Therefore, it can indicate a distance of between four and ten miles.

Located in 8 passages in the translation:

  • 5.­69
  • 12.­26
  • 18.­3
  • 18.­8
  • 22.­12
  • 22.­63-64
  • g.­168
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    84000. The Sūtra of the Sublime Golden Light (1) (Suvarṇa­prabhāsottamasūtra, gser ’od dam pa’i mdo, Toh 555). Translated by Peter Alan Roberts and team. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh555/UT22084-089-012-chapter-12.Copy
    84000. The Sūtra of the Sublime Golden Light (1) (Suvarṇa­prabhāsottamasūtra, gser ’od dam pa’i mdo, Toh 555). Translated by Peter Alan Roberts and team, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh555/UT22084-089-012-chapter-12.Copy
    84000. (2025) The Sūtra of the Sublime Golden Light (1) (Suvarṇa­prabhāsottamasūtra, gser ’od dam pa’i mdo, Toh 555). (Peter Alan Roberts and team, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh555/UT22084-089-012-chapter-12.Copy

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