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གསེར་འོད་དམ་པའི་མདོ།

The Sūtra of the Sublime Golden Light (2)
Chapter 3: The Differentiation of the Three Bodies

Suvarṇa­prabhāsottama­sūtra
འཕགས་པ་གསེར་འོད་དམ་པ་མདོ་སྡེའི་དབང་པོའི་རྒྱལ་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa gser ’od dam pa mdo sde’i dbang po’i rgyal po zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Lord King of Sūtras, The Sublime Golden Light”
Āryasuvarṇa­prabhāsottama­sūtrendra­rāja­nāma­mahāyāna­sūtra

Toh 556

Degé Kangyur, vol. 89 (rgyud ’bum, pa), folios 151.b–273.a

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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
+ 29 sections- 29 sections
· Chapter 1: The Introduction
· Chapter 2: The Teaching of the Lifespan of the Tathāgata
· Chapter 3: The Differentiation of the Three Bodies
· Chapter 4: The Confession in a Dream
· Chapter 5: The End of the Continuum of Creating Karma
· Chapter 6: The Purification of the Bhūmis
· Chapter 7: A Praise of All the Realms of the Past, Future, and Present Samyaksaṃbuddhas
· Chapter 8: The Dhāraṇī Called Golden
· Chapter 9: Emptiness
· Chapter 10: Fulfilling Wishes 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 Wish-Fulfilling Jewel Dhāraṇī
· Chapter 15: The Goddess Sarasvatī
· Chapter 16: The Great Goddess Śrī
· Chapter 17: The Increase of Wealth by the Great Goddess Śrī
· Chapter 18: Dṛḍhā, the Goddess of the Earth
· Chapter 19: Saṃjñeya, the Lord of Yakṣas
· Chapter 20: The King’s Treatise: The Commitment of the Lord of Devas
· Chapter 21: Susaṃbhava
· Chapter 22: The Protection Given by Yakṣas
· Chapter 23: The Prophecy to Ten Thousand Devas
· Chapter 24: Ending All Illness
· Chapter 25: The Story of the Fish Guided by Jalavāhana
· Chapter 26: The Gift of the Body to a Tigress
· Chapter 27: Praise by All Bodhisattvas
· Chapter 28: Praise of All Tathāgatas
· Chapter 29: The Conclusion
tr. The Translation
+ 29 chapters- 29 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 Confession in a Dream
5. Chapter 5: The End of the Continuum of Creating Karma
6. Chapter 6: The Purification of the Bhūmis
7. Chapter 7: A Praise of All the Realms of the Past, Future, and Present Samyaksaṃbuddhas
8. Chapter 8: The Dhāraṇī Called Golden
9. Chapter 9: Emptiness
10. Chapter 10: Fulfilling Wishes 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 Wish-fulfilling Jewel Dhāraṇī
15. Chapter 15: The Goddess Sarasvatī
16. Chapter 16: The Great Goddess Śrī
17. Chapter 17: The Increase of Wealth by the Great Goddess Śrī
18. Chapter 18: Dṛḍhā, the Goddess of the Earth
19. Chapter 19: Saṃjñeya, the Lord of Yakṣas
20. Chapter 20: The King’s Treatise: The Commitment of the Lord of Devas
21. Chapter 21: Susaṃbhava
22. Chapter 22: The Protection Given by Yakṣas
23. Chapter 23: The Prophecy to Ten Thousand Devas
24. Chapter 24: Ending All Illness
25. Chapter 25: The Story of the Fish Guided by Jalavāhana
26. Chapter 26: The Gift of the Body to a Tigress
27. Chapter 27: Praise by All Bodhisattvas
28. Chapter 28: The Praise of All Tathāgatas
29. Chapter 29: The Conclusion
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Primary Sources in Tibetan and Chinese
+ 1 section- 1 section
· Secondary References‍—Kangyur
+ 1 section- 1 section
· Secondary References‍—Tengyur
+ 1 section- 1 section
· 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 second-longest version of The Sūtra of the Sublime Golden Light preserved in the Kangyur. It comprises twenty-nine chapters and was translated into Tibetan primarily from Sanskrit.


ac.

Acknowledgements

ac.­1

This text was translated by Peter Alan Roberts, who translated the text from Tibetan into English and wrote the introduction. Ling Lung Chen and Wang Chipan were consultants for the Chinese versions of the sūtra. Emily Bower was the project manager and editor. Tracy Davis was the initial copyeditor. 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. Rory Lindsay edited the translation and the introduction, and Xiaolong Diao, Ting Lee Ling, and H. S. Sum Cheuk Shing checked the translation against the Chinese sources. Ven. Konchog Norbu copyedited the text, and Sameer Dhingra was in charge of the digital publication process.

ac.­3

The translation of this text has been made possible through the generous sponsorship of E E, May-E, Minda, and Chung-Da Ho.


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 thus 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 Bodies

Chapter 4: The Confession in a Dream

Chapter 5: The End of the Continuum of Creating Karma

Chapter 6: The Purification of the Bhūmis

Chapter 7: A Praise of All the Realms of the Past, Future, and Present Samyaksaṃbuddhas

Chapter 8: The Dhāraṇī Called Golden

Chapter 9: Emptiness

Chapter 10: Fulfilling Wishes 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 Wish-Fulfilling Jewel Dhāraṇī

Chapter 15: The Goddess Sarasvatī

Chapter 16: The Great Goddess Śrī

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

Chapter 18: Dṛḍhā, the Goddess of the Earth

Chapter 19: Saṃjñeya, the Lord of Yakṣas

Chapter 20: The King’s Treatise: The Commitment of the Lord of Devas

Chapter 21: Susaṃbhava

Chapter 22: The Protection Given by Yakṣas

Chapter 23: The Prophecy to Ten Thousand Devas

Chapter 24: Ending All Illness

Chapter 25: The Story of the Fish Guided by Jalavāhana

Chapter 26: The Gift of the Body to a Tigress

Chapter 27: Praise by All Bodhisattvas

Chapter 28: Praise of All Tathāgatas

Chapter 29: The Conclusion


Text Body

The Translation
The Noble Mahāyāna Sūtra
The Lord King of Sūtras, The Sublime Golden Light

1.

Chapter 1: The Introduction

[B1] [F.151.b]


1.­1

I pay homage to all the buddhas, bodhisattvas, pratyekabuddhas, and noble śrāvakas of the past, future, and present.


Thus did I hear at one time.22 The Bhagavat was within the profound, completely pure Dharma realm that is the sublime field of activity of the tathāgatas, dwelling at Vulture Peak Mountain at Rājagṛha, together with a saṅgha of ninety-eight thousand23 great bhikṣus. All of them were great arhats, perfectly tamed like the king of elephants. Their defilements had ceased, they were devoid of kleśas, their minds were completely liberated, their wisdom was completely liberated, they had done what had to be done, they had put down their burdens, they had attained their goals, they had cut through engagement with existence, they had attained supreme and sublime power, they had perfectly maintained pure conduct, they were arrayed with methods and wisdom, they had manifested the eight liberations, and they had reached the farther shore.


2.

Chapter 2: The Teaching of the Lifespan of the Tathāgata

2.­1

Also, at that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu. He had served past jinas, had developed roots of merit, and had attended47 upon many hundreds of thousands of quintillions of buddhas. He thought, “Through what causes and what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”

2.­2

Then he thought, “The Bhagavat has said, ‘There are two causes and two conditions for a long life. [F.155.b] What are those two? Forsaking killing and giving food.’ The Bhagavat Śākyamuni has forsaken killing and has correctly adopted48 the path of the ten good actions for countless hundreds of thousands of quintillions of eons. He has given external and internal substances as food to beings, even to the extent49 of satisfying hungry beings with his own body, blood, bones, and limbs, to say nothing of every other kind of food.”


3.

Chapter 3: The Differentiation of the Three Bodies

3.­1

The bodhisattva mahāsattva Ākāśagarbha rose from his seat among that assembly and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, and bowed to the Bhagavat’s feet. He made offerings of flowers made of gold and jewels, precious banners, and sublime parasols, and asked the Bhagavat, “How can the bodhisattva mahāsattvas correctly accomplish the very profound intention of the tathāgatas?”

3.­2

The Bhagavat replied, “Noble one, listen and remember! I will reveal to you its meaning. [F.164.b] Noble one, all tathāgatas have three kinds of bodies. What are these three? They are the emanation body, the perfect enjoyment body, and the Dharma body. Through the spontaneous accomplishment of three such bodies, they possess the highest, most complete enlightenment. Whoever manifests that has emerged from saṃsāra.

3.­3

“How should bodhisattvas understand the emanation body? Noble one, in the past when they were purifying the bhūmis, the tathāgatas practiced all kinds of Dharma for the sake of all beings. Through purifying their conduct in that way, they reached the ultimate conclusion of their practice. Through the strength of that practice, they attained great power. Through the might of that great power, they directly perceive the aspirations of beings, their conduct, and their natures, and without engaging in time but always being on time, they manifest various kinds of bodies that are in accord with certain locations that accord with certain times, which accord with certain types of conduct, and accord with certain Dharma teachings. Those are what are called emanation bodies.

3.­4

“Noble one, how should bodhisattvas understand the enjoyment body? All the tathāgatas, in order to enable bodhisattvas to have unimpeded attainment,76 in order to teach the ultimate truth so that they would know the one taste of saṃsāra and nirvāṇa, in order to dispel the view of belief in a self, and in order to make terrified beings become happy, in accord with truth and with the wisdom of the true nature‍—which are the cause of the infinite qualities of the buddhas‍—and through the power of past prayers, they manifest bodies that are beautified by the thirty-two signs and eighty features of a great being, with auras of light around their bodies. Those are called the enjoyment bodies.

3.­5

“Noble one, how should bodhisattva mahāsattvas understand the Dharma body? Solely remaining in the true nature and in valid wisdom, in order to be free of all the kleśa obscurations and to have a perfection of good qualities, [F.165.a] is what is called the Dharma body.

3.­6

“The first two bodies are merely designations, while the Dharma body is true and the basis for those two other bodies. Why is that? It is because there are no other qualities of buddhahood separate from the Dharma body, the true nature, and nonconceptual wisdom. The tathāgatas have reached the ultimate conclusion because of consummate wisdom and the elimination of all kleśas. Thereby, they have attained the purity of buddhahood, and so they possess all the buddha qualities of the true nature and valid wisdom.

3.­7

“Moreover, noble one, all buddhas have reached the ultimate conclusion of benefiting themselves and others: the benefit for themselves is accomplished through the true nature of phenomena, and benefit for others is accomplished through the wisdom of the true nature. Because they have attained the power to benefit themselves and others, there is a spontaneous accomplishment of infinite deeds. Therefore, they specifically reveal the endless, countless kinds of qualities of all the buddhas.

3.­8

“As an analogy, noble one, on the basis of a conceptual mind there are manifested many kleśas, many actions, and many results; in the same way, on the basis of the true nature of phenomena and the wisdom of the true nature, there are manifested the various kinds of qualities of the buddhas, the various kinds of qualities of the pratyekabuddhas, and the various kinds of qualities of the śrāvakas.

3.­9

“On the basis of the true nature of phenomena and the wisdom of the true nature, there is the attainment of the perfect power of the qualities of buddhahood, which are sublime and impossible to comprehend. As an analogy, painting and adorning the sky is impossible to comprehend; in the same way, the accomplishment of the qualities of buddhahood on the basis of the true nature of phenomena and the wisdom of the true nature is impossible to comprehend.

3.­10

“Noble one, how is it that there is the attainment of the possession of activity when there is no possession of conceptualization in the true nature of phenomena and in the wisdom of the true nature? [F.165.b]

3.­11

“As an analogy, noble one, although the tathāgatas pass into nirvāṇa, it is through the attainment of the possession of prayer that they accomplish all the various kinds of activities. In that same way, the true nature and the wisdom of the true nature possess the accomplishment of all benefits.

3.­12

“Moreover, through the power of their previous prayers, the bodhisattva mahāsattvas who are resting in samādhi arise from that meditation and accomplish all benefits and activities. In that way, both the true nature and the wisdom of the true nature have the accomplishment, without conceptualization, of all benefits.

3.­13

“As an analogy, noble one, the sun and moon have no thoughts, water and mirrors have no thoughts, and light has no thoughts, yet through the combination of these three, there appear reflections. In the same way, there are no thoughts in the true nature of phenomena and the wisdom of the true nature, yet through the power of prayer, like the reflections of the sun and moon, there arise for worthy beings, through causes and conditions, the enjoyment bodies and the emanation bodies.

3.­14

“Also, noble one, there is the analogy of countless, innumerable waters and mirrors, in which appear the different characteristics of empty77 reflections because of light, even though empty78 means ‘devoid of characteristics.’

3.­15

“In the same way, noble one, through the power of prayers both the enjoyment and the emanation bodies manifest the reflections of the Dharma body to followers. Even though they appear with a variety of characteristics, there are no different characteristics in the state of the Dharma body.

3.­16

“Noble one, in those two bodies the buddha bhagavats have what is called nirvāṇa with residual bodies. It is in relation to the Dharma body that the term nirvāṇa without a residual body is used. Why is that? It is because the Dharma body is the final cessation of all phenomena. It is taught that the buddha bhagavats remain in nirvāṇa without location because of the totality of the three bodies. [F.166.a]

3.­17

“Because there is no buddhahood other than the Dharma body, it is taught that the two other bodies are not nirvāṇa. Why are the two bodies said not to be nirvāṇa? Those two bodies have no true validity; they are merely designations. They arise and cease with each instant and are not constantly present. Because they arise again and again, they are not definitive. That is not what the Dharma body is like.

3.­18

[B2]

3.­19

“Therefore, those two bodies are not nirvāṇa. The Dharma body is also not located within nirvāṇa because the Dharma body and those two bodies are not dual. Therefore, because of these three bodies it is taught that there is nirvāṇa without location.79

3.­20

“Noble one, foolish ordinary beings are in bondage and have obscurations because of three characteristics and as a result are far from the three bodies. What are these three? They are the characteristic of the imputed, the characteristic of the dependent, and the characteristic of the ultimately real. As long as those characteristics are not understood, have not ceased, and are not purified, the three bodies are not attained. When those characteristics are understood, cease, and are purified, the buddha bhagavats have all three bodies.

3.­21

“Noble one, foolish ordinary beings are far from the three bodies because they have not freed themselves from the three consciousnesses. What are those three? They are the consciousness that engages with things, the mentation that resides on the basis, and the basis consciousness. Through following the path of purification, the engaging consciousness is purified. Through following the path of elimination, the mentation that resides on the basis is purified. Through the path of supreme victory, the basis consciousness is purified. When the engaging consciousness is purified, the emanation body is manifested. When the mentation that resides on the basis is purified, the enjoyment body is manifested. [F.166.b] When the basis consciousness is purified, the Dharma body is attained. In that way, there is what is called the spontaneous accomplishment of the three bodies by all the tathāgatas.

3.­22

“Noble one, the emanation bodies of all buddhas have the same buddha conduct, the enjoyment bodies of all the buddhas have the same intention, and the Dharma body of all the buddhas is the same body.

3.­23

“Noble one, because the emanation body manifests various characteristics in various forms in accord with the minds of ordinary beings, it is said to be multiple. Because the enjoyment body has a single characteristic and because its assemblies have a single aspiration, it is said to be possessing a single characteristic. Because the Dharma body has transcended the variety of characteristics and is not within the field of experience of those who perceive characteristics, it is said to be neither single nor diverse.

3.­24

“Noble one, the emanation body appears on the basis of the enjoyment body. The enjoyment body appears on the basis of the Dharma body. The Dharma body is true and is not based on anything.

3.­25

“Noble one, there is a classification that teaches that those three bodies are permanent, and there is a classification that teaches that they are impermanent.

3.­26

“The emanation body is said to be permanent because, through skillful methods in all forms, in accordance with perceptions, it continuously turns the wheel of the Dharma. It is said to be impermanent because, as it is not the basis, the perfection of great deeds does not manifest.

3.­27

“The enjoyment body is said to be permanent because throughout beginningless time it has the accumulation and possession of the unique qualities of the buddhas, and there is no end to its conduct because there is no end to beings. It is said to be impermanent because, as it is not the basis, the perfection of great deeds does not manifest.

3.­28

“The Dharma body is said to be permanent because it is not a composite phenomenon, it does not have diverse characteristics, it is the root and basis, and it is like space. [F.167.a]

3.­29

“Noble one, there is no other wisdom that is superior to nonconceptual wisdom. There is no field of activity that is superior to that of the true nature of phenomena. There is the true nature of phenomena and the true nature of wisdom, and the true nature of those two true natures is not one and not different. Therefore, the Dharma body is pure wisdom and pure elimination, and because of those two, the Dharma body is the perfection of purity.

3.­30

“Moreover, noble one, there are four ways to categorize these three bodies: that which is the emanation body but not the enjoyment body; that which is the enjoyment body but not the emanation body; that which is both the emanation body and the enjoyment body; and that which is neither the emanation body nor the enjoyment body.

3.­31

“What is the emanation body but not the enjoyment body? The emanation body is when the tathāgatas, even though they have passed into nirvāṇa, through the power of their prayers benefit beings in accordance with their worthiness.

3.­32

“What is the enjoyment body and not the emanation body? That is a body that is seen on80 the bhūmis.

3.­33

“What is both the emanation body and the enjoyment body? That is the body of nirvāṇa with a residue.

3.­34

“What is neither the emanation body nor the enjoyment body? That is the Dharma body.

3.­35

“Noble one, the Dharma body is the direct perception of the nonduality of phenomena. What is nonduality?81 In the Dharma body, there are no characteristics, nor any basis for characteristics; there is no existence and there is no nonexistence; there is no singularity and no differences; there is no number and there is nothing to be enumerated; and there is no light and there is no darkness.

3.­36

“In that way, in the wisdom of the true nature there is no perception of characteristics or any basis for characteristics; [F.167.b] there is no perception of existence or nonexistence; there is no perception of singularity or differences; there is no perception of number or absence of number; and there is no perception of light or darkness.

3.­37

“In that way there is an inseparability of the pure field of activity and pure wisdom, there is no gap between them, and they are the basis of cessation and the path. Therefore, a Dharma body manifests the various deeds of a tathāgata.

3.­38

“Noble one, the cause, condition, field of activity, location, and result and basis of this body are impossible to calculate. If that meaning is known, that body is the Mahāyāna. That is the nature of the tathāgatas. That is the essence of the tathāgatas. On the basis of that body, there is the first development of aspiration, there is the arising of the mind that trains on the bhūmis, and there is the manifestation of the mind that does not regress, the mind that has one life remaining, the arising of the vajra-like samādhi, the view of the tathāgatas, and the arising of all the countless, innumerable Dharma teachings of the tathāgatas. On the basis of the Dharma body there is also the arising of countless great samādhis. Also, all great wisdom arises on the basis of this Dharma body. Therefore, the two bodies arise on the basis of samādhi and wisdom. This Dharma body, because it depends upon its own nature, is called eternal. It is called self. As it depends upon great samādhi, it is called bliss. As it depends upon great wisdom, it is called purity. Therefore, a tathāgata has attained and always remains in bliss and purity.

3.­39

“On the basis of great samādhi there manifest all samādhis, such as the heroic samādhi; all mindfulnesses such as the mindfulness of phenomena; and all the qualities of the buddhas, [F.168.a] such as great love, great compassion, all retentions, all higher cognitions, all powers, and the possession of all the qualities of equality.

3.­40

“On the basis of great wisdom there manifest the hundred and eighty unique qualities, such as the ten strengths, the four fearlessnesses, the four discernments, and so on‍—all the wonders, and all inconceivable qualities.

3.­41

“As an analogy, on the basis of a precious wish-fulfilling jewel appear all the countless, innumerable jewels of various kinds. In a similar way, on the basis of the great samādhi and great wisdom manifest various countless, innumerable sublime qualities of all the buddhas.

3.­42

“Noble one, in that way the Dharma body, samādhi, and wisdom transcend all characteristics, are unstained by characteristics, are nonconceptual, and are neither eternal nor destructible. This is called the accomplishment of the path of the Middle Way. Although the Dharma body appears to have thoughts, in essence it is without thought. Although there is a threefold enumeration, there are no three entities. There is no increase or diminution. It is like an illusion or a dream; there is no object and no subject. The true nature, the essence of the Dharma, is the basis of liberation. It completely transcends Yama’s scope of activity. It has crossed over the darkness of saṃsāra. All beings are unable to accomplish it, unable to reach it. It is the state for all buddhas and bodhisattvas to dwell in.

3.­43

“As an analogy, noble one, if someone who wanted gold searched for it and found a nugget of gold, he would grind it, extract the essence, smelt it, and purify it so that it became pure. Then he would make it into various kinds of jewelry, such as gold rings, [F.168.b] but the nature of the gold would never change.

3.­44

“Also, noble one, if any noble men or noble women who wished to practice worldly good actions saw a tathāgata and the tathāgata’s assembly, they would approach and they would say, ‘Bhagavat, what is a good action and what is a bad action? What is true accomplishment through which one attains pure conduct?’ They would ask such questions of that buddha bhagavat and his assembly. Then they would think, ‘These noble men and noble women aspire to hear the Dharma, they wish for purification, so I will teach them the Dharma.’

3.­45

“Then, when they heard it, and remembered it correctly, they would develop a determined motivation, and through the power of their diligence they would dispel the obscuration of idleness and all sinful, bad qualities. They would follow with reverence all the fields of training and dispel all dullness and agitation of the mind. Thereby they would enter the first bhūmi.

3.­46

“Through the mind of the first bhūmi they would eliminate that which obscures being dedicated to benefiting many beings, and thereby they would enter the second bhūmi. On that bhūmi they would eliminate obscuration by the kleśas, and thereby they would enter the third bhūmi. On that bhūmi they would eliminate that which obscures purifying the mind, and thereby they would enter the fourth bhūmi. On that bhūmi they would eliminate that which obscures skillful methods, and thereby they would enter the fifth bhūmi. On that bhūmi they would eliminate that which obscures perceiving ultimate and relative truth, and thereby they would enter the sixth bhūmi. On that bhūmi they would eliminate that which obscures perceiving characteristics and conduct, and thereby they would enter the seventh bhūmi. On that bhūmi they would eliminate that which obscures the nonperception of the cessation of characteristics, and thereby they would enter the eighth bhūmi. On that bhūmi they would eliminate that which obscures the nonperception of the arising of characteristics, and thereby they would enter the ninth bhūmi. On that bhūmi they would eliminate that which obscures the six higher cognitions, and thereby they would enter the tenth bhūmi. [F.169.a] On that bhūmi they would eliminate that which obscures knowledge, and thereby would eliminate the basis-consciousness and enter the bhūmi of the tathāgatas.

3.­47

“Because the bhūmi of the tathāgatas has three purities it is called the perfectly pure. What are those three? Being pure of kleśas, being pure of suffering, and being pure of characteristics. This is like when good gold has been smelted and treated so that it is purified, is subsequently unstained by dirt and impurities, and its natural purity has appeared. It is not that the pure substance of gold had not existed.

3.­48

“As an analogy, when turbid water becomes clear, then on becoming clear, the nature of water is revealed; it’s not that the water was not present. In that same way, the Dharma body has eliminated the aggregation of kleśas and suffering, and has eliminated all negative tendencies without exception, so that the pure nature of buddhahood appears, yet it does not become nothingness.

3.­49

“As another analogy, the element of space becomes pure when the sky is not obscured by smoke, clouds, dust, or mist, but it’s not that space was not present. In the same way, the Dharma body is pure when all the kleśas have ceased, [F.169.b] but it’s not that the Dharma body was not present.

3.­50

“Also, as a further analogy, someone in a dream who is swept away by a great river uses their body, legs, and arms, and with physical and mental effort reaches the far shore. On waking from that dream, the river and its banks are seen to not have separate existences, but it is not that the mind that dreamed them was not present.

3.­51

“The mind is purified when thoughts of saṃsāra cease, but it is not that buddhahood was not present. In the same way, when no thoughts arise in the Dharma realm, that is called purity, but it is not that the true bodies of the buddhas were not present.

3.­52

“Also, noble one, through the Dharma body being purified of the kleśa obscurations, the enjoyment body appears. Through being purified of karma obscurations, the emanation body appears. Through being purified of that which obscures wisdom, the Dharma body appears. As an analogy, from the empty sky there appears lightning; from lightning there appears light. In the same way, the enjoyment body appears from the Dharma body, and the emanation body appears from the enjoyment body. The Dharma body appears because of its pure nature. The enjoyment body appears because of pure wisdom. The emanation body appears because of pure samādhi.

3.­53

“The purity of those three is the true nature of the Dharma body‍—the true nature that is not anything else, the true nature of one taste, the true nature of liberation, the true nature of infinity‍—and therefore there is no difference in the bodies of the buddhas.

3.­54

“The noble men or noble women who say, ‘The Tathāgata is our great teacher,’ and have that aspiration, know with certainty that the Tathāgata’s bodies are nondual.

3.­55

“Therefore, noble one, the superior ones, through dispelling invalid thoughts in all fields of activity, will have the accomplishment of nonduality and nonconceptualization in those phenomena, and as they accomplish that correctly through the way of nonduality, they will purify themselves of all obscurations.

3.­56

“To the extent that they are purified of obscurations, to that extent they will attain the true nature and the pure wisdom of the true nature.

3.­57

“To the extent that there is the Dharma realm, the true nature and true wisdom become pure. To that extent there will be the possession and completion of all perfected powers. There will also be purification from all obscurations, [F.170.a] and because there is purification from all obscurations, the truth, true wisdom, and the characteristics of truth will be seen, and that is called validity, and the superior vision, and seeing buddhas in the truly correct way. Why is that? Because the true nature of phenomena is seen correctly, so that the buddhas also see all the tathāgatas. Why is that? Because such ārya individuals as the śrāvakas and pratyekabuddhas who have renounced the three realms and seek the ultimate conclusion are unable to see that true nature. Because they do not see it, childlike ordinary beings become polluted by error and, through having incorrect thoughts, are unable to know it.

3.­58

“As an analogy, just as a weak rabbit is unable to leap over an ocean, the knowledge of foolish ordinary beings is incapable of knowing the true nature. However, it is the realm of activity of the tathāgatas who have attained, without conceptualization, great power over all phenomena and possess profound, pure wisdom. They are not the same as others. Therefore, the buddha bhagavats, having endured hardships for countless, innumerable eons without care for their body or life, have attained the bodies that are sublime and supreme, are unsurpassable and inconceivable, are beyond the scope of words and speech, are complete peace, and are free from all fears.

3.­59

“Noble one, the one who knows and sees the true nature of phenomena has no birth, aging, sickness, and death, and therefore lives for a long time, does not sleep, has no hunger, has no thirst, and has a mind that remains always in samādhi without distraction or conceptual elaboration. Whoever develops an aspiration to have conceptual discourse82 with the Tathāgata will not see the Tathāgata. [F.170.b] Whatever is taught by the tathāgatas is beneficial. Whoever hears this sūtra will never encounter wild beasts, malevolent spirits,83 or vicious people. There is no end to the ripening of results from listening to this Dharma.

3.­60

“The tathāgatas are not neutral and do not think, ‘I will know all realms.’ The tathāgatas do not have different viewpoints for saṃsāra and nirvāṇa. They do not give unexamined teachings. The buddha bhagavats carry out all four kinds of physical actions with wisdom. They have compassion for all phenomena. They care for the happiness and benefit of all beings.

3.­61

“Noble one, someone who hears and believes in this Sūtra of the Sublime Golden Light will never fall into an existence as a hell being, an animal, a preta, or an asura, but will always be reborn into existence as a deva or a human. They will not have a low birth, and they will always honor the buddha bhagavats; they will listen to and possess the Dharma, and they will be reborn into pure buddha realms. Why is that? It is because they have heard this extremely profound Dharma.

3.­62

“Those noble men and noble women are known by a tathāgata to be irreversibly progressing to the highest, most complete enlightenment and they are given that prophecy.

3.­63

“The noble men and noble women who hear just once this profound, sublime Dharma will not defame the Tathāgata, will not denigrate the Dharma, and will not malign the superior beings, but they will develop the roots of merit of all beings that have not been developed, they will increase the roots of merit that have been developed, they will ripen those beings, and they will teach perfect conduct to as many beings are there are in world realms.”

3.­64

Then the bodhisattva Ākāśagarbha, [F.171.a] Śakra, Brahmā, the Four Mahārājas, and all the other devas rose from their seats, and with their robes over one shoulder, placed their palms together, and with great veneration bowed down their heads to the Bhagavat’s feet. Then they said to the Bhagavat, “There will come these four kinds of beneficial qualities in those places and lands where this Lord King of Sūtras, the Sublime Golden Light is taught. What are those four?

3.­65

“First, in those lands there will be no harm from an increase of the king’s enemies and their forces; all illness will also be dispelled, and there will be long lives, good fortune, and happiness, and the true Dharma will be taught.

3.­66

“Second, the queens, attendants, princes, princesses, and ministers will be in harmony, they will not quarrel, they will avoid livelihoods through lies and deception, and they will be authorized and honored by the king.

3.­67

“Third, mendicants, brahmins, and so on will practice the Dharma, will have no illness, will be happy, will have no premature deaths, and they will accomplish and possess all aggregations of merit.

3.­68

“Fourth, at all times there will be no adversity from the four elements, they will be continually guarded and protected by devas, they will all equally have love and compassion, they will not cause harm and will have no malice, and beings will go for refuge to the Three Jewels and will pray to have the conduct of bodhisattvas.

3.­69

“Bhagavat, so that we may cause this sūtra to continually spread, we will go to the locations of the individuals who possess this sūtra and will benefit them.”

3.­70

The Bhagavat said to them, “Well done! Well done! Noble ones, in order that this lord and king of sūtras will thus remain for a long time in the world, dedicate yourselves to its spread and increase!”

3.­71

This concludes “The Differentiation of the Three Bodies,” the third chapter of “The Lord King of Sūtras, the Sublime Golden Light.” [F.171.b]


4.

Chapter 4: The Confession in a Dream

4.­1

The bodhisattva Ruciraketu then went to sleep and in a dream saw a golden drum84 that was shining like the disk of the sun. In all directions there were countless, innumerable buddha bhagavats seated upon precious beryl thrones at the foot of precious wish-fulfilling trees, encircled by assemblies of many hundreds of thousands. Looking straight ahead, they were teaching the Dharma.

4.­2

Then he saw a person who appeared to be a brahmin beating that drum, and he heard a teaching in verse come from the drumbeats.


5.

Chapter 5: The End of the Continuum of Creating Karma

5.­1

Then the Bhagavat dwelled in correct analysis, and as soon as he rested in that extremely profound, supreme samādhi, from the pores of his body there came many hundreds of thousands of light rays of various colors and all buddha realms were illuminated within that light. [F.177.a] Their number 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 Purification of the Bhūmis

6.­2

Then the bodhisattva mahāsattva [F.189.a] Akṣayamati149 rose from his seat and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, and bowed toward the Bhagavat. He offered the Bhagavat parasols of various jewels and flowers and baskets of flowers, and then he said to the Bhagavat, “Bhagavat, you have said repeatedly ‘the enlightenment mind, the enlightenment mind.’ Bhagavat, to what extent does a bodhisattva have an enlightenment mind? Bhagavat, what is an enlightenment mind? Bhagavat, if a bodhisattva has no aspiration or focus, has not focused, and will not focus on enlightenment because enlightenment is indescribable, and because aspiration has no form, cannot be shown, is immaterial and imperceivable, then how, Bhagavat, should the meaning of those Dharma teachings be understood?”


7.

Chapter 7: A Praise of All the Realms of the Past, Future, and Present Samyaksaṃbuddhas

7.­2

Then the Bhagavat said to the noble goddess Bodhisattvasamuccayā, “Noble goddess, at that time, in that time, there was a king by the name of Suvarṇabhujendra. Through this praise of all the tathāgatas, The Source of Lotus Flowers, he praised the buddha bhagavats of the past, future, and present.

7.­3
“ ‘The jinas who have appeared in the past,
And the jinas present in worlds in the ten directions,
I pay homage to those jinas
And I praise all those jinas.150

8.

Chapter 8: The Dhāraṇī Called Golden

8.­1

Then the Bhagavat said to the bodhisattva mahāsattva Sukhavihāra within that assembly, “Noble one, any noble man or noble woman who wishes to make an offering to all the buddhas of the past, the future, and the present should carry and possess this dhāraṇī that is called golden. Why is that? It is because this dhāraṇī is the mother of the past, future, and present buddha bhagavats. One who possesses this dhāraṇī will greatly increase their accumulation of merit. Those who planted roots of merit with countless bhagavats of the past will possess and hold this dhāraṇī. Those who have pure, faultless conduct without deterioration [F.202.b] will be able to enter this extremely profound Dharma teaching.”


9.

Chapter 9: Emptiness

9.­1

Then the Bhagavat, having taught that dhāraṇī, in order to benefit and bring happiness to that gathered assembly of bodhisattva mahāsattvas, devas, humans, and so on, and in order to teach the characteristics of the ultimate truth, emptiness, recited these verses:

9.­2
“I have taught the Dharmas of emptiness
Very extensively in countless other sūtras.
Therefore, in this supreme sūtra,
I will teach the Dharmas of emptiness briefly.
9.­3
“Unknowing beings with little intelligence
Are not able to know all the Dharmas.
Therefore, in this supreme sūtra
I will teach the Dharmas of emptiness briefly.

10.

Chapter 10: Fulfilling Wishes on the Basis of Emptiness

10.­1

On hearing that very profound Dharma teaching, the goddess Ratnārcī was delighted and overjoyed. She rose from her seat, and, with her upper robe over one shoulder, knelt on her right knee, placed her palms together in homage, bowed toward the Bhagavat, and in order to ask how to practice this profound teaching, spoke these verses to the Bhagavat:

10.­2
“Jina, supreme two-legged being
Who completely illuminates the world,
I pray that with compassion you teach me
The correct way of enlightened conduct.”

11.

Chapter 11: The Four Mahārājas Look Upon Devas and Humans

11.­1

Then Mahārāja Vaiśravaṇa, Mahārāja Dhṛtarāṣṭra, Mahārāja Virūḍhaka, and Mahārāja Virūpākṣa rose from their seats, and with their upper robes over one shoulder, knelt on their right knees and, with palms together in homage, bowed toward the Bhagavat and said, “Venerable211 Bhagavat, this Lord King of Sūtras, the Sublime Golden Light is taught by all tathāgatas; it is viewed by all the tathāgatas; it is thought of212 by all the tathāgatas; it is possessed by all the assemblies of bodhisattvas; it is paid homage to by all the hosts of devas; it is offered to by all the hosts of devas; it is praised by all the hosts of the lords of devas; it is offered to, praised, and honored by all the protectors of the world; it illuminates all the divine mansions; it brings supreme happiness to all beings; it extinguishes all the suffering in the hells, in the lives of animals, and in the realm of Yama; it brings fears to an end; it repels all the armies of enemies; it brings the calamity213 of famines to an end; it brings the calamity214 of disease to an end; it dispels all planetary influences;215 it brings perfect peace; it ends misery and troubles; [F.211.b] and it brings to an end various kinds of calamities‍—it overcomes a hundred thousand calamities.


12.

Chapter 12: The Four Mahārājas Protecting the Land220

12.­2

Then the Bhagavat congratulated the Four Mahārājas, saying, “Excellent, excellent, Mahārājas! Excellent, excellent, you Mahārājas!

12.­3

“It is thus: you have served past jinas, have generated roots of merit, have honored many hundreds of thousands of quintillions of buddhas, have possessed the Dharma, have taught the Dharma, have been kings of the Dharma,221 and have been kings of devas and humans through the Dharma.


13.

Chapter 13: The Dhāraṇī of Nonattachment

13.­2

Then the Bhagavat said to Venerable Śāradvatīputra,277 “Śāradvatīputra, it is thus: this Dharma teaching called The Dhāraṇī of Nonattachment is the mother of the bodhisattvas who meditate on all phenomena. It is the past practice of bodhisattvas and it is held by the bodhisattvas.”

13.­3

Venerable Śāradvatīputra asked the Bhagavat, “Bhagavat, if a dhāraṇī is not located in an object and not located in a direction, then, Bhagavat, what is the meaning of the word dhāraṇī?”


14.

Chapter 14: The Wish-fulfilling Jewel Dhāraṇī

14.­1

Then the Bhagavat, in the midst of the great assembly, said to Venerable Ānanda, “Ānanda, there is that which repels all lightning, which has been taught by the samyaksaṃbuddhas of the past. Following them, I also will now teach it, so you should retain it!

14.­2

“Ānanda, to the east there is the lightning called Āgata, to the south there is the lightning called Hundredth Moment, to the west there is the lightning called Waning Light, and to the north there is the lightning called Satamapati.


15.

Chapter 15: The Goddess Sarasvatī

15.­1

Then the great goddess Sarasvatī, with her robe over one shoulder, kneeling with her right knee on the ground and her palms together in homage, bowed toward the Bhagavat and said to the Bhagavat, “Venerable Bhagavat, I, the great goddess Sarasvatī, will bring eloquence to the words of those dharmabhāṇakas so that their words will be beautified. I will also bestow on them the power of mental retention. I will establish them in giving definitions. I will illuminate those dharmabhāṇakas with the great light of knowledge.297 If any line of verse or syllables of this Lord King of Sūtras, the Sublime Golden Light is left out, or forgotten, [F.232.a] I will bring all definitions, lines of verse, and syllables to those dharmabhāṇaka bhikṣus.


16.

Chapter 16: The Great Goddess Śrī

16.­1

Then the great goddess Śrī said to the Bhagavat, “Venerable Bhagavat, I, the great goddess Śrī, will also, in whatever way, bring a perfection of requisites to those dharmabhāṇaka bhikṣus so that they will gain freedom from deprivation; will have a resolute371 mind; will day and night have happiness of mind; will learn, understand, and correctly recite all the different words and letters in this Lord King of Sūtras, the Sublime Golden Light so that, for the sake of those beings who have planted good roots with hundreds of thousands of buddhas, this Lord King of Sūtras, the Sublime Golden Light [F.239.a] will remain for a long time in Jambudvīpa and will not disappear, and so that beings will experience the happiness of devas and humans for many hundreds of thousands of quintillions of eons, and so that there will be no famine and instead excellent harvests. Beings will become happy through being endowed with every kind of happiness. They will be in the company of tathāgatas, and in some future time they will attain the highest, most complete enlightenment of buddhahood. This will end all the suffering in the hells, in the lives of animals, and in the world of Yama. Robes, food, bedding, medicine while ill, requisites, and other necessities will be brought to those dharmabhāṇaka bhikṣus.


17.

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

17.­1

Then the great goddess Śrī said these words to the Bhagavat, “Bhagavat, not far from here to the north, in the environs of Alakāvati, the palace of Mahārāja Vaiśravaṇa, there is a sublime pleasure grove by the name of Puṇya­kusuma­prabha, in which there is a mansion made of the seven precious materials which is called Padmottara­suvarṇa­dhvaja,378 which is where I live.


18.

Chapter 18: Dṛḍhā, the Goddess of the Earth

18.­1

Then Dṛḍhā, the goddess of the earth, said to the Bhagavat, “Venerable Bhagavat, wherever this Lord King of Sūtras, the Sublime Golden Light is taught, in the present or in future times, whether in a village, town, market town, [F.241.b] region, wilderness, mountain cave,389 or royal residence‍—wherever, venerable Bhagavat, this Lord King of Sūtras, the Sublime Golden Light is taught at length390‍—I, Dṛḍhā, the goddess of the earth, will come to that place.


19.

Chapter 19: Saṃjñeya, the Lord of Yakṣas

19.­1

Then the great yakṣa general Saṃjñeya, accompanied by twenty-eight yakṣa generals, rose from his seat and with his robe over one shoulder, kneeling with his right knee on the ground and with palms together, bowed toward the Bhagavat and said to the Bhagavat, “Venerable Bhagavat, wherever this Lord King of Sūtras, the Sublime Golden Light appears, in the present or in future times, whether in a village, town, market town, region, wilderness, mountain cave,396 or royal residence, Bhagavat, I, the great yakṣa general Saṃjñeya, accompanied by twenty-eight yakṣa generals, will come to that village, town, market town, region, wilderness, mountain cave,397 or royal residence.


20.

Chapter 20: The King’s Treatise: The Commitment of the Lord of Devas

20.­1

Then Dṛḍhā, the goddess of the earth, who was seated within that great assembly, rose from her seat, bowed down her head to the Bhagavat’s feet, and then, with her palms placed together, said to the Bhagavat, “Bhagavat, if in any land there is a human king who does not practice the true Dharma, [F.247.b] he will not remain long ruling that land or bringing happiness to many beings through a prestigious reign.


21.

Chapter 21: Susaṃbhava

21.­2

Then at that time, the Bhagavat recited these verses:

21.­3
“Whenever I was a cakravartin king,
I gave away the earth with its oceans.
I offered the four continents
Filled with jewels to the past jinas.
21.­4
“Because I sought the Dharma body,
There was nothing in the past that was pleasant
And cherished that I did not give away,
And in many eons, I even gave up my cherished life.
21.­5
“Many countless eons ago,
I was King Susaṃbhava
Within the teaching of the sugata Ratnaśikhin,
A sugata who had passed into nirvāṇa.

22.

Chapter 22: The Protection Given by Yakṣas

22.­1

“Great goddess Śrī, any noble man or noble woman who has faith and wishes to make an inconceivably, extremely vast and great offering of requisites to the past, future, and present buddha bhagavats, and wishes to know the profound field of activity of the past, future, and present buddhas, whether in a temple or in a wilderness, in whatever place The Lord King of Sūtras, the Sublime Golden Light is being correctly taught, in that place they should, with an undoubting and undistracted mind, pay attention and listen to this Lord King of Sūtras, the Sublime Golden Light.”


23.

Chapter 23: The Prophecy to Ten Thousand Devas

23.­1

When the Bhagavat had said that, the noble goddess Bodhisattvasamuccayā469 asked him, “Venerable Bhagavat, [F.255.b] through what cause and what condition, and through what accomplishment and accumulation of planting good roots, have Jvalanāntara­tejo­rāja and these other ten thousand devas now come from the Trāyastriṃśa paradise, having heard the prophecy to these three sublime beings?

23.­2

“It was thus: this excellent being, the bodhisattva Ruciraketu, in a future time, after many hundreds of thousands of quintillions of asaṃkhyeyas of eons have passed, will attain the highest, most complete enlightenment of buddhahood in the world realm Suvarṇaprabhā. He will appear in that world as the tathāgata arhat samyaksaṃbuddha, the one with wisdom and virtuous conduct,470 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 Suvarṇa­ratnākaracchatra­kūṭa.


24.

Chapter 24: Ending All Illness

24.­1

“Noble goddess, what were those past prayers? In the past, in a time gone by‍—an inconceivable, vast number, more innumerable than an asaṃkhyeya of eons ago‍—at that time, in 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: The Story of the Fish Guided by Jalavāhana

25.­1

“And so, noble goddess, Jalavāhana, the head merchant’s son, had cured the illnesses in the kingdom of King Sureśvaraprabha, so that there were few illnesses and people had the enthusiasm and physical strength they had previously possessed. All the beings in the kingdom of King Sureśvaraprabha were happy, enjoyed amusements, performed acts of generosity, and created merit. They praised Jalavāhana, the head merchant’s son, saying, ‘May Jalavāhana, the head merchant’s son, be victorious! May he be victorious! He is the king of healing,483 who heals the illnesses of all beings. He is the visible presence of a bodhisattva, and he knows all the eight branches of the Āyurveda.’


26.

Chapter 26: The Gift of the Body to a Tigress

26.­2

“Moreover, noble goddess, bodhisattvas give away their bodies in order to benefit others. What is that like?

26.­3

“The Bhagavat,499 with the light rays of a hundred various, stainless, and vast qualities shining on the earth500 and in the paradises, with the vision of unimpeded wisdom, and the power to suppress adversaries,501 accompanied by a thousand bhikṣus, was traveling and passing through the Pañcāla502 land and came to a forest.


27.

Chapter 27: Praise by All Bodhisattvas

27.­1

Then those hundreds of thousands of bodhisattvas went to where the Tathāgata Suvarṇa­ratnākaracchatra­kūṭa was. When they arrived, they bowed down their heads to the feet of the Bhagavat Tathāgata Suvarṇa­ratnākaracchatra­kūṭa and arranged themselves to one side. Having arranged themselves to one side, those hundreds of thousands of bodhisattvas placed their palms together and praised the Tathāgata Suvarṇa­ratnākaracchatra­kūṭa with these verses:


28.

Chapter 28: The Praise of All Tathāgatas

28.­1

Then the bodhisattva Ruciraketu rose from his seat, and, with his upper robe over one shoulder, [F.272.a] knelt on his right knee with palms together, bowed toward the Bhagavat, and then praised the Bhagavat with these verses:

28.­2
“Lord of munis, you have the signs of a hundred merits;
You are adorned by the qualities of a thousand beautiful splendors.
You have an exalted541 color, you manifest supreme peace,
And you shine with light like a thousand suns.

29.

Chapter 29: The Conclusion

29.­1

Then the noble goddess Bodhisattvasamuccayā praised the Bhagavat with these verses:

29.­2
“I pay homage to the Buddha who has pure knowledge,
Who has the knowledge with eloquence in the pure Dharma,
Who has the knowledge that is free from the path of bad actions,
And has the pure knowledge of existence and nonexistence.
29.­3
“Oh! Oh! The Buddha’s magnificence is infinite!
Oh! Oh! He is like the ocean and Mount Sumeru!
Oh! Oh! The Buddha’s activity is infinite!
He is extremely rare like a fig tree flower!

c.

Colophon

c.­1

Translated and revised by the Paṇḍitas Jinamitra and Nelendrabodhi, and by the Lotsawa Yeshe Dé, the chief editor, and definitively revised according to the new language reform.550


ab.

Abbreviations

BG Translation by Bao Gui 寶貴, titled 合部金光明經 (Taishō 664).
TWC Translation by Dharmakṣema, a.k.a. 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 (1) (Suvarṇa­prabhāsottamasūtra, Toh 555).
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, folio 238.a; (3) dkyil ’khor thams cad kyi spyi’i cho ga gsang ba’i rgyud (Sarva­maṇḍala­sāmānyavidhi­guhya­tantra), Toh 806, folio 152.b.
n.­5
(1) Vinayadatta, sgyu ’phrul chen mo’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 (Pradīpoddyotanābhisaṃdhi­prakāśikā­nāma­vyākhyā­ṭīkā), 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 blta 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 (Abhisamaya­vibhaṅga­nāma), 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 (Mañjuśri­nāma­saṃgīti­ṭīkā), Toh 2534, folio 217.b; (4) Haribhadra, shes rab kyi pha tol 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 (Abhisamayālaṃkāra­kārikā­prajñā­pāramitopadeśa­śāstra­ṭīkāprasphuṭapadā), Toh 3796, folio 104.a.
n.­22
There have been two ways to interpret this traditional beginning of a sūtra, with such Indian masters 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.­23
Toh 555 has “ten million times ninety-eight thousand.”
n.­47
lhag par bya bar byas pa. Toh 557 has bsnyen bkur byas pa.
n.­48
yang dag par blangs te gnas par gyur. Toh 557 has yang dag par blangs par gyur.
n.­49
cher na. Toh 557 has tha na.
n.­76
Toh 555 has “in order that bodhisattvas will attain realization.”
n.­77
Toh 555 has “space.”
n.­78
Toh 555 has “space.”
n.­79
According to Toh 555 and the Yongle, Lithang, Kangxi, and Choné versions. The Degé of Toh 556 has “nirvāṇa because of not dwelling.”
n.­80
According to Toh 555 mdun rol (literally “in front of”), while Toh 556 has snga rol (“before” in the sense of time), which would not fit this context.
n.­81
According to Toh 555 and the Chinese 二無所有 (“What is nonduality?”). Toh 556 has only “duality.”
n.­82
From the Tibetan spros pa. Toh 555 has rtso pa (“dispute with,” “argue with,” or “debate with”).
n.­83
Toh 555 has ’dre srin. The Degé version of Toh 556 has yi dwags (“preta”).
n.­84
The Sanskrit translates as “he saw a bherī drum made of gold.”
n.­149
In Toh 555 instead of Akṣayamati, this is the bodhisattva Blazing Light Rays of Unhindered Traits of Lions (seng ge’i mtshan thogs pa med pa’i ’od zer ’bar ba).
n.­150
The Sanskrit translates as “the saṅgha of those jinas.”
n.­211
“Venerable” is here absent in the Sanskrit.
n.­212
According to the Tibetan dgongs pa. The Sanskrit has samanvāgataḥ (“provided by”).
n.­213
From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has dus ngan (“bad times”).
n.­214
From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has sdug bsngal (“suffering”).
n.­215
According to the Tibetan, presumably translating from graha or possibly pramathana. The Sanskrit has jñānaprakāśakaḥ (“it manifests wisdom”). Toh 555 has ltas ngan (“bad omens”).
n.­220
The preceding chapter, this chapter, and the following chapter form one chapter in Toh 557.
n.­221
This phrase is absent in Toh 557 and in the Sanskrit.
n.­277
According to the Yongle, Lithang, Kangxi, Choné, and Lhasa (śā ra dwa ti’i bu). The Degé omits the long vowel: Śaradvatiputra (śa ra dwa ti’i bu). The Narthang has both śā ra dra ti’i bu and śa ra drā ti’i bu.
n.­297
Toh 556 has shes pa, Toh 557 has ye shes, and the Sanskrit has jñāna.
n.­371
According to the Sanskrit svastha and to the Narthang of Toh 557, which reads brtan. The Yongle and Kangxi versions of Toh 557 have rtag (“permanent”). The Degé version has brtas (“increased”).
n.­378
This translates as “Sublime Lotus Golden Banner.” In the Sanskrit and Toh 557, there is only Suvarṇadhvaja (“Golden Banner”). Toh 555 does not mention her residence.
n.­389
According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”)
n.­390
According to the Sanskrit. This is made into the subsequent sentence in the Tibetan.
n.­396
According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).
n.­397
According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).
n.­469
The Sanskrit has bodhisattva­samuccayā.
n.­470
This refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path.
n.­483
Absent in the Sanskrit.
n.­499
Although this is presented as a narration by the Buddha, he is described in the third person.
n.­500
According to the Sanskrit, the Yongle, Lithang, Kangxi, and Choné versions of Toh 556, and Toh 557. The Degé version of Toh 556 has ba instead of sa.
n.­501
The Sanskrit also has “having attained the five kinds of vision.”
n.­502
According to the Tibetan lnga lan pa and in Toh 555 the transliterated pañcala. The Bhagji edition has prañcala.
n.­541
From the Sanskrit udāra, which the Tibetan has translated as rgya che (“vast”).
n.­550
This reform of the spelling of written Tibetan‍—which included, for example, eliminating the secondary suffix da‍—was made in 816, during the reign of King Ralpachen (born ca. 806, r. 815–38).

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. English translation The Sūtra of the Sublime Golden Light (1) 2023.

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.

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 ga gsang 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 zhes bya ba (Abhisamaya­vibhaṅga­nāma). 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. 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 Tibetishcen 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 (Tokyo Soka University, 2014): 207–44.

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.

Yuama, 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

Ābhāsvara

Wylie:
  • ’od gsal
Tibetan:
  • འོད་གསལ།
Sanskrit:
  • ābhāsvara AD

“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:

  • 5.­20
g.­2

Abhayakīrti

Wylie:
  • ’jigs med grags pa
Tibetan:
  • འཇིགས་མེད་གྲགས་པ།
Sanskrit:
  • abhayakīrti AD

A buddha.

(Toh 555: bsnyengs pa mi mnga’ ba’i grags pa)

Located in 1 passage in the translation:

  • 8.­28
g.­3

acacia

Wylie:
  • shI ri shA
Tibetan:
  • ཤཱི་རི་ཤཱ།
Sanskrit:
  • śirīṣa AS

Albizia lebbeck. A tall tree that can grow to 100 feet. Other common names include Indian walnut, lebbeck, lebbeck tree, flea tree, frywood, koko, and “woman’s tongue tree.” The bark is used medicinally.

Located in 1 passage in the translation:

  • 15.­5
g.­8

Āgata

Wylie:
  • ’ong ba
Tibetan:
  • འོང་བ།
Sanskrit:
  • āgata RP

A god who is the king of lightning in the eastern direction.

Located in 1 passage in the translation:

  • 14.­2
g.­10

Ākāśagarbha

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

A bodhisattva.

Located in 6 passages in the translation:

  • i.­40-41
  • 1.­4
  • 3.­1
  • 3.­64
  • 8.­32
g.­15

Akṣayamati

Wylie:
  • blo gros mi zad
Tibetan:
  • བློ་གྲོས་མི་ཟད།
Sanskrit:
  • akṣayamati AD

A bodhisattva.

(Toh 555: seng ge’i mtshan thogs pa med pa’i ’od zer ’bar ba)

Located in 4 passages in the translation:

  • i.­50
  • 6.­2
  • 8.­36
  • n.­149
g.­17

Alakāvati

Wylie:
  • lcang lo can
Tibetan:
  • ལྕང་ལོ་ཅན།
Sanskrit:
  • alakāvati AS

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

(Toh 555: nor ldan)

Located in 4 passages in the translation:

  • i.­78
  • 17.­1
  • g.­168
  • g.­345
g.­26

Ānanda

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

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 18 passages in the translation:

  • i.­74
  • i.­89-90
  • 1.­2
  • 14.­1-3
  • 25.­49
  • 26.­4
  • 26.­11-12
  • 26.­15-16
  • 26.­20-21
  • 26.­83-84
  • n.­507
g.­34

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat AS

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 38 passages in the translation:

  • 1.­1
  • 2.­7
  • 2.­29
  • 2.­69
  • 2.­81
  • 2.­93
  • 2.­118
  • 5.­8
  • 5.­36-38
  • 5.­40
  • 5.­69
  • 5.­79-81
  • 5.­84
  • 10.­40
  • 12.­21
  • 12.­28
  • 12.­63-64
  • 15.­116
  • 16.­2
  • 17.­2
  • 23.­2-4
  • 23.­13
  • 24.­1-2
  • 25.­22
  • 25.­24
  • 25.­28
  • 25.­50
  • g.­149
  • g.­265
  • g.­430
g.­36

ārya

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

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 14 passages in the translation:

  • 3.­57
  • 4.­11
  • 8.­5
  • 10.­14-15
  • 10.­18
  • 10.­30-32
  • 14.­7
  • 15.­95
  • 15.­99
  • 21.­9
  • n.­285
g.­41

asura

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

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 34 passages in the translation:

  • i.­85
  • 1.­10-11
  • 1.­27
  • 1.­31
  • 2.­7-8
  • 3.­61
  • 5.­10
  • 11.­4
  • 12.­7
  • 12.­27
  • 12.­33
  • 12.­67
  • 14.­26
  • 15.­74
  • 15.­88
  • 15.­127
  • 21.­17
  • 22.­27
  • 22.­51-52
  • 29.­13
  • n.­152
  • n.­166
  • n.­393
  • g.­52
  • g.­234
  • g.­305
  • g.­334
  • g.­354
  • g.­402
  • g.­443
  • g.­505
g.­50

Āyurveda

Wylie:
  • tshe’i rig byed
Tibetan:
  • ཚེའི་རིག་བྱེད།
Sanskrit:
  • āyurveda AS

The classical system of Indian medicine.

(Toh 555: shes pa)

Located in 9 passages in the translation:

  • 24.­3
  • 24.­6
  • 24.­22
  • 25.­1
  • n.­306
  • g.­55
  • g.­67
  • g.­90
  • g.­314
g.­57

Bhagavat

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

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 299 passages in the translation:

  • 1.­1-2
  • 1.­4-8
  • 1.­10-12
  • 2.­1-2
  • 2.­5-9
  • 2.­18-21
  • 2.­23
  • 2.­26-30
  • 2.­33-36
  • 2.­59
  • 2.­62
  • 2.­66-68
  • 2.­83
  • 2.­88
  • 2.­115
  • 2.­120-121
  • 3.­1-2
  • 3.­16
  • 3.­20
  • 3.­44
  • 3.­58
  • 3.­60-61
  • 3.­64
  • 3.­69-70
  • 4.­1
  • 4.­3-4
  • 4.­106-107
  • 5.­1
  • 5.­3-6
  • 5.­8-10
  • 5.­27-28
  • 5.­42-45
  • 5.­47-48
  • 5.­53
  • 5.­55-56
  • 5.­58
  • 5.­68-69
  • 5.­73-75
  • 5.­77-79
  • 5.­86-90
  • 5.­93-95
  • 6.­2-3
  • 6.­91
  • 6.­95
  • 6.­99
  • 6.­103
  • 6.­107
  • 6.­111
  • 6.­115
  • 6.­119
  • 6.­123
  • 6.­127
  • 6.­129-130
  • 6.­134-136
  • 6.­140-141
  • 6.­147
  • 6.­149-150
  • 7.­2
  • 8.­1-2
  • 8.­42
  • 9.­1
  • 10.­1
  • 10.­5
  • 10.­7
  • 10.­9-10
  • 10.­16
  • 10.­18
  • 10.­37-38
  • 10.­40
  • 10.­43-44
  • 10.­51-53
  • 11.­1-13
  • 12.­2
  • 12.­6
  • 12.­8-9
  • 12.­12-15
  • 12.­22
  • 12.­26
  • 12.­28
  • 12.­30-33
  • 12.­52-66
  • 12.­70
  • 12.­72
  • 12.­76
  • 12.­85
  • 12.­89
  • 12.­93-94
  • 12.­97-98
  • 12.­100
  • 12.­106
  • 12.­122-123
  • 12.­125
  • 13.­2-4
  • 13.­6-7
  • 13.­13
  • 14.­1
  • 14.­4
  • 14.­6
  • 14.­8
  • 14.­10-11
  • 14.­13-14
  • 14.­16-17
  • 14.­19-21
  • 14.­23-26
  • 15.­1-2
  • 15.­15
  • 15.­22-23
  • 15.­42-45
  • 15.­91
  • 15.­96-97
  • 15.­99
  • 15.­117
  • 15.­128
  • 15.­133
  • 16.­1
  • 16.­5
  • 17.­1
  • 17.­6-7
  • 18.­1-2
  • 18.­5
  • 18.­7-13
  • 18.­15-16
  • 18.­19-20
  • 18.­22
  • 18.­25-26
  • 19.­1
  • 19.­4-9
  • 19.­16
  • 20.­1-3
  • 21.­2
  • 22.­1-2
  • 23.­1-2
  • 23.­4-6
  • 23.­12-14
  • 24.­1
  • 25.­45
  • 26.­3-8
  • 26.­10-16
  • 26.­18
  • 26.­20-21
  • 26.­86
  • 27.­1
  • 28.­1
  • 29.­1
  • 29.­12-13
g.­60

bherī drum

Wylie:
  • rnga
Tibetan:
  • རྔ།
Sanskrit:
  • bherī AS

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 3 passages in the translation:

  • n.­84
  • n.­174
  • n.­195
g.­61

bhikṣu

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

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 59 passages in the translation:

  • i.­35
  • i.­65
  • i.­72
  • i.­90
  • 1.­1
  • 5.­8
  • 5.­85
  • 6.­146
  • 10.­42-44
  • 11.­7-10
  • 11.­12-13
  • 12.­7-8
  • 12.­20
  • 12.­24
  • 12.­29-30
  • 12.­36
  • 12.­54
  • 12.­59
  • 12.­67-69
  • 12.­89
  • 12.­123
  • 14.­26
  • 15.­1
  • 15.­3
  • 15.­19
  • 15.­21
  • 16.­1
  • 18.­2
  • 18.­6
  • 18.­15
  • 19.­2
  • 19.­8
  • 21.­9
  • 21.­21
  • 21.­29
  • 25.­22
  • 26.­3
  • 26.­7-8
  • 26.­18-19
  • 26.­144
  • n.­232
  • n.­495
  • g.­167
  • g.­235
  • g.­300
  • g.­487
  • g.­512
g.­64

bhūmi

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi AS

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.

Located in 89 passages in the translation:

  • i.­6
  • i.­25
  • i.­40
  • i.­52-53
  • 3.­3
  • 3.­32
  • 3.­38
  • 3.­45-47
  • 4.­39
  • 4.­44
  • 4.­56
  • 6.­37-78
  • 6.­89
  • 6.­91-93
  • 6.­95-97
  • 6.­99-101
  • 6.­103-105
  • 6.­107-109
  • 6.­111-113
  • 6.­115-117
  • 6.­119-121
  • 6.­123-125
  • 6.­127-128
  • 6.­142
  • 6.­151
  • n.­102
g.­70

Bodhisattvasamuccayā

Wylie:
  • byang chub yang dag par bsdus pa
Tibetan:
  • བྱང་ཆུབ་ཡང་དག་པར་བསྡུས་པ།
Sanskrit:
  • bodhi­sattva­samuccayā AS

A goddess. In Toh 555 called “goddess of the Bodhi tree.”

Located in 11 passages in the translation:

  • i.­86-89
  • i.­93
  • 7.­2
  • 23.­1
  • 23.­6
  • 25.­45
  • 29.­1
  • 29.­13
g.­71

Brahmā

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

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 46 passages in the translation:

  • i.­49
  • i.­63-64
  • i.­66
  • i.­75
  • 2.­7
  • 3.­64
  • 4.­12
  • 5.­53
  • 5.­81
  • 5.­85
  • 5.­87
  • 5.­89
  • 5.­93
  • 6.­46
  • 7.­4
  • 10.­20
  • 10.­39
  • 10.­51-52
  • 12.­32
  • 12.­52
  • 12.­61-63
  • 14.­13
  • 14.­24
  • 14.­26
  • 15.­39
  • 15.­100
  • 20.­7-8
  • 20.­11
  • 21.­33
  • 22.­26
  • 27.­4
  • 29.­12
  • n.­38
  • n.­131
  • g.­72
  • g.­73
  • g.­74
  • g.­75
  • g.­76
  • g.­256
  • g.­257
g.­77

brahmin

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • brāhmaṇa AD

Definition from the 84000 Glossary of Terms:

A member of the highest of the four castes in Indian society, which is closely associated with religious vocations.

Located in 35 passages in the translation:

  • i.­3
  • i.­37
  • i.­43
  • i.­47
  • i.­77
  • 2.­7
  • 2.­33
  • 2.­35-36
  • 2.­38
  • 2.­41
  • 2.­55
  • 2.­111
  • 3.­67
  • 4.­2
  • 4.­8
  • 4.­103
  • 5.­2
  • 5.­17
  • 5.­81
  • 5.­90-91
  • 15.­24
  • 15.­36
  • 15.­58
  • 15.­70
  • 15.­82
  • 15.­91
  • 15.­93
  • 15.­131-132
  • n.­62
  • n.­64
  • g.­232
  • g.­522
g.­83

cakravartin

Wylie:
  • khor los sgyur ba
Tibetan:
  • ཁོར་ལོས་སྒྱུར་བ།
Sanskrit:
  • cakravartin AS

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 13 passages in the translation:

  • i.­84
  • 5.­82
  • 6.­14
  • 6.­45
  • 10.­49
  • 12.­27-28
  • 21.­3
  • 21.­6
  • 21.­32
  • g.­164
  • g.­413
  • g.­452
g.­108

defilements

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

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 8 passages in the translation:

  • 1.­1
  • 5.­40
  • 5.­80
  • 12.­125
  • 15.­97
  • g.­154
  • g.­464
  • g.­469
g.­109

dependent

Wylie:
  • gzhan dbang
Tibetan:
  • གཞན་དབང་།
Sanskrit:
  • paratantra AD

This refers to the dependent nature of phenomena. One of the three natures that are a central philosophy of the Yogācāra tradition.

Located in 2 passages in the translation:

  • 3.­20
  • 18.­9
g.­111

deva

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • deva AS

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 181 passages in the translation:

  • i.­7
  • i.­67
  • i.­83-87
  • i.­89
  • 1.­3
  • 1.­6
  • 1.­10-11
  • 1.­19
  • 1.­27
  • 1.­31
  • 2.­7-8
  • 2.­36
  • 2.­64
  • 2.­67
  • 3.­61
  • 3.­64
  • 3.­68
  • 4.­17
  • 5.­3
  • 5.­6
  • 5.­18-21
  • 5.­36-38
  • 5.­45
  • 5.­48
  • 5.­53
  • 5.­69
  • 5.­78-82
  • 5.­86
  • 6.­145
  • 7.­11
  • 9.­1
  • 9.­15
  • 10.­39-41
  • 10.­51-52
  • 11.­1
  • 11.­4
  • 11.­14
  • 12.­3
  • 12.­7-8
  • 12.­19
  • 12.­27
  • 12.­29-30
  • 12.­32-33
  • 12.­52
  • 12.­56-58
  • 12.­61
  • 12.­63
  • 12.­67
  • 12.­76
  • 12.­82
  • 12.­117
  • 12.­120
  • 14.­14
  • 14.­26
  • 15.­20
  • 15.­27
  • 15.­41
  • 15.­59
  • 15.­69-70
  • 15.­74
  • 15.­83
  • 15.­88
  • 15.­102
  • 15.­122-127
  • 15.­129
  • 16.­1
  • 16.­3
  • 18.­11
  • 18.­13-16
  • 19.­8
  • 20.­6-10
  • 20.­14-16
  • 20.­19-20
  • 20.­23
  • 20.­29-31
  • 20.­33
  • 20.­53
  • 20.­56-57
  • 20.­60
  • 20.­64
  • 20.­68
  • 20.­70-71
  • 20.­73
  • 20.­79
  • 21.­14
  • 21.­17-18
  • 21.­20
  • 21.­31
  • 22.­10
  • 22.­20
  • 22.­28-29
  • 22.­35
  • 22.­64
  • 22.­66
  • 22.­74
  • 23.­1-2
  • 23.­4
  • 23.­6
  • 23.­13-14
  • 23.­16-18
  • 24.­1
  • 25.­24
  • 25.­28-30
  • 25.­43
  • 25.­50
  • 26.­45
  • 26.­147
  • 27.­10
  • 29.­10
  • 29.­13
  • n.­38
  • n.­324
  • n.­411-412
  • n.­426
  • g.­14
  • g.­23
  • g.­52
  • g.­54
  • g.­72
  • g.­96
  • g.­112
  • g.­208
  • g.­286
  • g.­295
  • g.­322
  • g.­334
  • g.­336
  • g.­374
  • g.­451
g.­113

dhāraṇī

Wylie:
  • gzungs
  • gzungs sngags
Tibetan:
  • གཟུངས།
  • གཟུངས་སྔགས།
Sanskrit:
  • dhāraṇī AS

Definition from the 84000 Glossary of Terms:

The term dhāraṇī has the sense of something that “holds” or “retains,” and so it can refer to the special capacity of practitioners to memorize and recall detailed teachings. It can also refer to a verbal expression of the teachings‍—an incantation, spell, or mnemonic formula‍—that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals. The same term is also used to denote texts that contain such formulas.

Located in 72 passages in the translation:

  • i.­9
  • i.­49
  • i.­53
  • i.­55
  • i.­58
  • i.­72
  • i.­75
  • 6.­89
  • 6.­91-93
  • 6.­95-97
  • 6.­99-101
  • 6.­103-105
  • 6.­107-109
  • 6.­111-113
  • 6.­115-117
  • 6.­119-121
  • 6.­123-125
  • 6.­127-129
  • 6.­144-145
  • 8.­1-2
  • 8.­40
  • 8.­42-43
  • 8.­45
  • 8.­47
  • 9.­1
  • 12.­70
  • 13.­3-4
  • 13.­6-9
  • 13.­11-15
  • 14.­8
  • 14.­14
  • 14.­25
  • 14.­27
  • 15.­38
  • 15.­41
  • 15.­44
  • 18.­16
  • 18.­25
  • 19.­9
  • n.­282
  • g.­376
g.­115

Dharma body

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

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 35 passages in the translation:

  • i.­25
  • i.­40
  • 2.­62
  • 2.­75
  • 2.­85
  • 2.­92
  • 2.­104
  • 3.­2
  • 3.­5-6
  • 3.­15-17
  • 3.­19
  • 3.­21-24
  • 3.­28-29
  • 3.­34-35
  • 3.­37-38
  • 3.­42
  • 3.­48-49
  • 3.­52-53
  • 6.­57
  • 9.­27
  • 21.­4
  • 21.­34
  • 26.­39
  • g.­468
g.­116

Dharma realm

Wylie:
  • chos kyi dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
Sanskrit:
  • dharmadhātu AS

A synonym for the ultimate nature of reality. The term is interpreted variously and can be translated according to context as “Dharma realm,” “Dharma element,” “the realm of phenomena,” or “the element of phenomena.”

Located in 18 passages in the translation:

  • i.­62
  • 1.­1
  • 2.­62
  • 3.­51
  • 3.­57
  • 6.­139
  • 10.­8-15
  • 10.­26
  • 10.­36
  • 22.­8
  • 22.­33
g.­117

dharmabhāṇaka

Wylie:
  • chos smra ba
Tibetan:
  • ཆོས་སྨྲ་བ།
Sanskrit:
  • dharmabhāṇaka AS

Definition from the 84000 Glossary of Terms:

Speaker or reciter of scriptures. In early Buddhism a section of the saṅgha would consist of bhāṇakas, who, particularly before the teachings were written down and were only transmitted orally, were a key factor in the preservation of the teachings. Various groups of dharmabhāṇakas specialized in memorizing and reciting a certain set of sūtras or vinaya.

Located in 34 passages in the translation:

  • i.­80
  • i.­84
  • 11.­8-9
  • 12.­24-26
  • 12.­28
  • 12.­30
  • 12.­35-36
  • 12.­52
  • 12.­123
  • 15.­1
  • 15.­3
  • 15.­19
  • 16.­1
  • 18.­2
  • 18.­6
  • 18.­11
  • 18.­15
  • 18.­26
  • 19.­2
  • 19.­8
  • 21.­7
  • 21.­9
  • 21.­11-12
  • 21.­19
  • 21.­21
  • 21.­29
  • 22.­15
  • 22.­18
  • g.­372
g.­123

Dhṛtarāṣṭra

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

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

Located in 4 passages in the translation:

  • 11.­1
  • 12.­8
  • 12.­22
  • 14.­17
g.­124

dhyāna

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

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 17 passages in the translation:

  • 1.­3
  • 6.­24
  • g.­1
  • g.­25
  • g.­32
  • g.­33
  • g.­73
  • g.­74
  • g.­75
  • g.­79
  • g.­151
  • g.­202
  • g.­256
  • g.­325
  • g.­326
  • g.­347
  • g.­433
g.­127

Dṛḍhā

Wylie:
  • brtan ma
Tibetan:
  • བརྟན་མ།
Sanskrit:
  • dṛḍhā AD

The goddess of the earth.

(Toh 555: sra ba)

Located in 16 passages in the translation:

  • i.­4
  • i.­80
  • i.­82
  • 1.­26
  • 12.­32
  • 12.­52
  • 18.­1-2
  • 18.­7-8
  • 18.­13
  • 18.­15-16
  • 18.­26-27
  • 20.­1
g.­129

eight liberations

Wylie:
  • rnam par grol ba brgyad
Tibetan:
  • རྣམ་པར་གྲོལ་བ་བརྒྱད།
Sanskrit:
  • aṣṭavimokṣa AD

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 1 passage in the translation:

  • 1.­1
g.­132

eighteen unique qualities of a buddha

Wylie:
  • sangs rgyas gyi chos ma ’dres pa
Tibetan:
  • སངས་རྒྱས་གྱི་ཆོས་མ་འདྲེས་པ།
Sanskrit:
  • āveṇika­buddha­dharma AD

There are eighteen such qualities unique to a buddha, which consist of the ten strengths, the four fearlessnesses, three mindfulnesses, and great compassion.

Located in 4 passages in the translation:

  • 5.­54
  • 6.­34
  • 6.­36
  • g.­204
g.­133

eighty features

Wylie:
  • dpe byad bzang po brgyad cu
Tibetan:
  • དཔེ་བྱད་བཟང་པོ་བརྒྱད་ཅུ།
Sanskrit:
  • aśītyanuvyañjana AS

A set of eighty bodily characteristics borne by buddhas and universal emperors. They are considered “minor” in terms of being secondary to the thirty-two major marks of a great being. These can be found listed, for example, in Prajñāpāramitā sūtras (see Toh 9, Toh 10, Toh 11) or in The Play in Full (Toh 95, 7.100) and many other sūtras.

Located in 3 passages in the translation:

  • 3.­4
  • 4.­74
  • g.­467
g.­135

emanation body

Wylie:
  • sprul pa’i sku
Tibetan:
  • སྤྲུལ་པའི་སྐུ།
Sanskrit:
  • nirmāṇakāya AS
  • nirmitakāya AS

Manifestations of the Buddha, particularly as the principal buddha of an age, that are perceivable by ordinary beings.

Located in 15 passages in the translation:

  • i.­40
  • 2.­60
  • 3.­2-3
  • 3.­21
  • 3.­23-24
  • 3.­26
  • 3.­30-34
  • 3.­52
  • g.­468
g.­136

enjoyment body

Wylie:
  • long spyod rdzogs pa’i sku
Tibetan:
  • ལོང་སྤྱོད་རྫོགས་པའི་སྐུ།
Sanskrit:
  • saṃbhogakāya AD

The enjoyment body denotes the luminous, immaterial, and unimpeded reflection-like forms that become spontaneously present and naturally manifest to tenth level bodhisattvas.

Degé 557: sha mi.

Located in 14 passages in the translation:

  • i.­40
  • 3.­2
  • 3.­4
  • 3.­21
  • 3.­23-24
  • 3.­27
  • 3.­30-34
  • 3.­52
  • g.­468
g.­137

eon

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

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 57 passages in the translation:

  • i.­80-81
  • 1.­3
  • 1.­29
  • 1.­31
  • 2.­2
  • 2.­14
  • 2.­16
  • 2.­23
  • 3.­58
  • 4.­13
  • 4.­40
  • 4.­42
  • 4.­48
  • 4.­72-73
  • 4.­76
  • 4.­95
  • 4.­102
  • 5.­32
  • 5.­79
  • 7.­20
  • 7.­24
  • 7.­26
  • 7.­31
  • 7.­36
  • 9.­27
  • 9.­34
  • 10.­43-44
  • 10.­46
  • 12.­27-28
  • 12.­63
  • 13.­11
  • 15.­96
  • 16.­1
  • 18.­15
  • 19.­8
  • 21.­4-5
  • 21.­32-33
  • 22.­10
  • 23.­2
  • 23.­12
  • 24.­1
  • 26.­85
  • 26.­87
  • 26.­146
  • 27.­10
  • n.­210
  • n.­238
  • n.­281
  • g.­38
  • g.­125
  • g.­235
g.­147

fig tree flower

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

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:

  • 2.­23
  • 29.­3
g.­155

four discernments

Wylie:
  • so so yang dag par rig pa bzhi
Tibetan:
  • སོ་སོ་ཡང་དག་པར་རིག་པ་བཞི།
Sanskrit:
  • catuḥpratisaṃvid AD

The discernments of meaning, phenomena, language, and eloquence.

Located in 2 passages in the translation:

  • 3.­40
  • 5.­54
g.­156

four kinds of physical actions

Wylie:
  • spyod lam rnam pa bzhi
Tibetan:
  • སྤྱོད་ལམ་རྣམ་པ་བཞི།
Sanskrit:
  • caturvidham īryāpatham AD

Walking, standing, sitting, and lying down.

Located in 2 passages in the translation:

  • 3.­60
  • n.­107
g.­157

Four Mahārājas

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

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 59 passages in the translation:

  • i.­4
  • i.­69-70
  • i.­75
  • 3.­64
  • 5.­93
  • 10.­51-52
  • 11.­2-3
  • 11.­5-8
  • 11.­11-14
  • 12.­2
  • 12.­5-9
  • 12.­14-15
  • 12.­18-20
  • 12.­26
  • 12.­29-31
  • 12.­33
  • 12.­52-55
  • 12.­58-59
  • 12.­63
  • 12.­66
  • 12.­68
  • 12.­99
  • 12.­106
  • 12.­122-123
  • 12.­126
  • 14.­19
  • 15.­39
  • 15.­97
  • 15.­101
  • 15.­123
  • 22.­35
  • n.­251
  • g.­123
  • g.­489
  • g.­517
  • g.­518
g.­161

gandharva

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

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:

  • 1.­10
  • 2.­8
  • 11.­4
  • 12.­33
  • 14.­26
  • 15.­83
  • 15.­127
  • 20.­18
  • 29.­13
  • n.­39
  • g.­123
  • g.­322
g.­165

Ganges

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

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 23 passages in the translation:

  • 2.­5
  • 2.­42
  • 5.­1
  • 5.­3
  • 5.­40
  • 5.­52
  • 6.­91
  • 6.­95
  • 6.­99
  • 6.­103
  • 6.­107
  • 6.­111
  • 6.­115
  • 6.­119
  • 6.­123
  • 6.­127
  • 12.­34-36
  • 22.­7
  • g.­248
  • g.­321
  • g.­322
g.­168

Goddess Śrī

Wylie:
  • dpal gyi lha mo
  • lha mo dpal
  • dpal
Tibetan:
  • དཔལ་གྱི་ལྷ་མོ།
  • ལྷ་མོ་དཔལ།
  • དཔལ།
Sanskrit:
  • śrī

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 30 passages in the translation:

  • i.­4
  • i.­78-79
  • i.­85
  • 12.­32
  • 12.­52
  • 12.­85
  • 12.­88
  • 15.­103
  • 16.­1-2
  • 16.­4-6
  • 17.­1-3
  • 17.­32-34
  • 22.­1
  • 22.­35
  • 22.­56
  • 29.­13
  • n.­373
  • n.­375
  • n.­379
  • g.­318
  • g.­319
  • g.­345
g.­202

higher cognitions

Wylie:
  • mngon par shes pa
Tibetan:
  • མངོན་པར་ཤེས་པ།
Sanskrit:
  • abhijñā AS

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 11 passages in the translation:

  • 3.­39
  • 3.­46
  • 5.­23
  • 6.­67
  • 12.­61-63
  • 12.­90
  • 15.­36
  • 15.­57
  • 19.­15
g.­204

hundred and eighty unique qualities

Wylie:
  • ma ’dres pa’i chos brgya brgyad chu
Tibetan:
  • མ་འདྲེས་པའི་ཆོས་བརྒྱ་བརྒྱད་ཆུ།
Sanskrit:
  • —

This term is uncommon in the Kangyur as it seems to appear only in this sūtra and in Toh 555. It is found in Yijing’s Chinese version from which the Tibetan translation of Toh 555 was produced. It may originally have been a reference to the eighteen unique qualities of a buddha.

Located in 1 passage in the translation:

  • 3.­40
g.­205

Hundredth Moment

Wylie:
  • skad brgya pa
Tibetan:
  • སྐད་བརྒྱ་པ།
Sanskrit:
  • kṣaṇaśatara AD

A god who is the king of lightning in the southern direction.

Located in 1 passage in the translation:

  • 14.­2
g.­207

imputed

Wylie:
  • kun brtags pa
Tibetan:
  • ཀུན་བརྟགས་པ།
Sanskrit:
  • parikalpita AD

Conceptual cognition; an alternative translation is “the imaginary.” One of the three natures that are a central philosophy of the Yogācāra tradition.

Located in 1 passage in the translation:

  • 3.­20
g.­208

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra AD

The deity that is also called Mahendra, “lord of the devas,” who dwells on the summit of Mount Sumeru and wields a thunderbolt. He is also known as Śakra (Tib. brgya byin, “hundred offerings”). The Buddhist tradition sometimes interprets this name as an abbreviation of śata-kratu, “one who has performed a hundred sacrifices.” The highest Vedic sacrifice was the horse sacrifice, and there is a tradition that Indra became the lord of the gods through performing them.

Located in 11 passages in the translation:

  • 15.­34
  • 22.­37
  • n.­38
  • g.­52
  • g.­71
  • g.­233
  • g.­305
  • g.­316
  • g.­390
  • g.­473
  • g.­526
g.­214

Jalavāhana

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

A learned physician in the distant past and son of Jaṭiṃdhara 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. He was the Buddha in a previous life.

Located in 49 passages in the translation:

  • s.­2
  • i.­7
  • i.­88-89
  • 24.­4
  • 24.­6-7
  • 24.­12
  • 24.­22-24
  • 24.­26-27
  • 25.­1-2
  • 25.­4-7
  • 25.­9
  • 25.­11-14
  • 25.­17-19
  • 25.­21
  • 25.­24-25
  • 25.­27-30
  • 25.­32-39
  • 25.­41
  • 25.­43
  • 25.­47
  • 25.­53
  • g.­211
  • g.­212
  • g.­213
g.­217

Jambudvīpa

Wylie:
  • ’dzam bu gling
Tibetan:
  • འཛམ་བུ་གླིང་།
Sanskrit:
  • jambudvīpa

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 39 passages in the translation:

  • 4.­58
  • 4.­100
  • 11.­5
  • 11.­7
  • 12.­17-19
  • 12.­63-64
  • 12.­108
  • 12.­110-111
  • 12.­120
  • 15.­2
  • 15.­97
  • 16.­1
  • 18.­3
  • 18.­5
  • 18.­8
  • 18.­15
  • 19.­8
  • 20.­69
  • 21.­25
  • 21.­27
  • 22.­24
  • 22.­65
  • 22.­70
  • 22.­75
  • 22.­77
  • 22.­79
  • 25.­23
  • 25.­28
  • 25.­30-31
  • n.­272
  • n.­467
  • g.­82
  • g.­216
  • g.­443
g.­218

Jaṭiṃdhara

Wylie:
  • ral pa ’dzin
Tibetan:
  • རལ་པ་འཛིན།
Sanskrit:
  • jaṭiṃdhara AD

A head merchant and physician in the distant past.

(Toh 555: Jaladhara; chu ’dzin)

Located in 9 passages in the translation:

  • i.­88-89
  • 24.­3-4
  • 24.­6-7
  • 24.­12
  • 25.­46
  • g.­214
g.­219

jina

Wylie:
  • rgyal ba
Tibetan:
  • རྒྱལ་བ།
Sanskrit:
  • jina AS

An epithet for a buddha meaning “victorious one.”

Located in 43 passages in the translation:

  • 2.­1
  • 2.­12
  • 2.­17
  • 2.­56
  • 4.­62
  • 4.­64
  • 4.­77
  • 4.­103
  • 7.­3
  • 7.­8
  • 7.­17
  • 7.­19-21
  • 7.­23
  • 7.­37
  • 9.­33
  • 10.­2
  • 12.­3
  • 12.­42
  • 12.­101-105
  • 15.­104
  • 21.­3
  • 21.­6
  • 21.­9
  • 21.­12
  • 22.­8
  • 27.­2
  • 27.­4-8
  • 29.­5
  • 29.­7-8
  • n.­108
  • n.­124
  • n.­150
g.­220

Jinamitra

Wylie:
  • dzi na mi tra
Tibetan:
  • ཛི་ན་མི་ཏྲ།
Sanskrit:
  • jinamitra AD

Definition from the 84000 Glossary of Terms:

Jinamitra was invited to Tibet during the reign of King Tri Songdetsen (khri srong lde btsan, r. 742–98 ᴄᴇ) and was involved with the translation of nearly two hundred texts, continuing into the reign of King Ralpachen (ral pa can, r. 815–38 ᴄᴇ). He was one of the small group of paṇḍitas responsible for the Mahāvyutpatti Sanskrit–Tibetan dictionary.

Located in 3 passages in the translation:

  • i.­23
  • i.­30
  • c.­1
g.­224

Jvalanāntara­tejo­rāja

Wylie:
  • 'bar ba’i khyad par gyi gzi brjid kyi rgyal po
Tibetan:
  • བར་བའི་ཁྱད་པར་གྱི་གཟི་བརྗིད་ཀྱི་རྒྱལ་པོ།
Sanskrit:
  • jvalanāntara­tejo­rāja AS

A deity in the Trāyastriṃśa paradise.

(Toh 557: ’bar ba’i khyad par gyi gzi brjid rgyal po. Toh 555: mchog tu rgyal ba’i ’od)

Located in 8 passages in the translation:

  • i.­87
  • 23.­1
  • 23.­6
  • 23.­13-14
  • 23.­16-17
  • 25.­50
g.­233

Kauśika

Wylie:
  • kau shi ka
Tibetan:
  • ཀཽ་ཤི་ཀ
Sanskrit:
  • kauśika AS

Definition from the 84000 Glossary of Terms:

“One who belongs to the Kuśika lineage.” An epithet of the god Śakra, also known as Indra, the king of the gods in the Trāyastriṃśa heaven. In the Ṛgveda, Indra is addressed by the epithet Kauśika, with the implication that he is associated with the descendants of the Kuśika lineage (gotra) as their aiding deity. In later epic and Purāṇic texts, we find the story that Indra took birth as Gādhi Kauśika, the son of Kuśika and one of the Vedic poet-seers, after the Puru king Kuśika had performed austerities for one thousand years to obtain a son equal to Indra who could not be killed by others. In the Pāli Kusajātaka (Jāt V 141–45), the Buddha, in one of his former bodhisattva lives as a Trāyastriṃśa god, takes birth as the future king Kusa upon the request of Indra, who wishes to help the childless king of the Mallas, Okkaka, and his chief queen Sīlavatī. This story is also referred to by Nāgasena in the Milindapañha.

Located in 4 passages in the translation:

  • 5.­79
  • 5.­83-84
  • g.­390
g.­240

kleśa

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

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.

Located in 40 passages in the translation:

  • 1.­1
  • 1.­3
  • 2.­71
  • 2.­83
  • 2.­88
  • 2.­109
  • 2.­115
  • 3.­5-6
  • 3.­8
  • 3.­46-49
  • 3.­52
  • 4.­13
  • 4.­27
  • 4.­31
  • 4.­51
  • 4.­62
  • 4.­66
  • 4.­77
  • 6.­22
  • 6.­24
  • 6.­30
  • 6.­34
  • 6.­51-52
  • 6.­55
  • 6.­68
  • 6.­92
  • 6.­96
  • 6.­136
  • 7.­32
  • 9.­22
  • 9.­25-26
  • 10.­13
  • 12.­48
  • 19.­15
g.­245

kumbhāṇḍa

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

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 2 passages in the translation:

  • 1.­10
  • g.­517
g.­257

Mahābrahmā

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

See “Brahmā.”

Located in 19 passages in the translation:

  • 10.­17-18
  • 10.­23
  • 10.­30
  • 10.­32-34
  • 10.­37-39
  • 10.­43
  • 10.­45
  • 10.­47
  • 10.­49-50
  • 10.­52
  • 14.­11
  • g.­71
  • g.­72
g.­275

mahāsattva

Wylie:
  • sems can chen po
Tibetan:
  • སེམས་ཅན་ཆེན་པོ།
Sanskrit:
  • mahāsattva AS

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 63 passages in the translation:

  • s.­2
  • i.­90
  • 1.­3-4
  • 2.­1
  • 2.­68-69
  • 2.­81
  • 2.­93
  • 3.­1
  • 3.­5
  • 3.­12
  • 5.­11-14
  • 5.­33-35
  • 5.­42
  • 5.­62
  • 5.­64
  • 5.­66
  • 6.­2
  • 6.­4
  • 6.­37-47
  • 6.­79
  • 6.­89
  • 6.­93
  • 6.­97
  • 6.­101
  • 6.­105
  • 6.­109
  • 6.­113
  • 6.­117
  • 6.­121
  • 6.­125
  • 6.­129
  • 8.­1
  • 8.­4
  • 8.­30-39
  • 9.­1
  • 14.­6
  • n.­57
g.­278

Mahāyāna

Wylie:
  • theg pa chen po
Tibetan:
  • ཐེག་པ་ཆེན་པོ།
Sanskrit:
  • mahāyāna

Definition from the 84000 Glossary of Terms:

When the Buddhist teachings are classified according to their power to lead beings to an awakened state, a distinction is made between the teachings of the Lesser Vehicle (Hīnayāna), which emphasizes the individual’s own freedom from cyclic existence as the primary motivation and goal, and those of the Great Vehicle (Mahāyāna), which emphasizes altruism and has the liberation of all sentient beings as the principal objective. As the term “Great Vehicle” implies, the path followed by bodhisattvas is analogous to a large carriage that can transport a vast number of people to liberation, as compared to a smaller vehicle for the individual practitioner.

Located in 19 passages in the translation:

  • i.­9
  • 1.­5-7
  • 1.­10
  • 3.­38
  • 5.­4-5
  • 5.­8
  • 5.­27-28
  • 5.­43
  • 5.­46
  • 5.­55-56
  • 13.­4
  • 25.­22-23
  • 29.­15
g.­301

nāga

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

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 46 passages in the translation:

  • i.­75
  • i.­85
  • 1.­3
  • 1.­7
  • 1.­27
  • 1.­31
  • 2.­8
  • 11.­4
  • 12.­32-33
  • 12.­52
  • 12.­58
  • 14.­20-21
  • 14.­24
  • 14.­26
  • 15.­41
  • 15.­71
  • 15.­101
  • 15.­127
  • 21.­17
  • 22.­15
  • 22.­27
  • 22.­49-50
  • 22.­70
  • n.­39
  • n.­235
  • g.­18
  • g.­28
  • g.­171
  • g.­249
  • g.­254
  • g.­260
  • g.­283
  • g.­284
  • g.­296
  • g.­306
  • g.­317
  • g.­377
  • g.­378
  • g.­386
  • g.­483
  • g.­503
  • g.­511
  • g.­518
g.­311

nirvāṇa

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

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.

Located in 75 passages in the translation:

  • i.­6
  • i.­36
  • i.­38
  • 1.­3
  • 2.­20-21
  • 2.­23-24
  • 2.­31-33
  • 2.­65
  • 2.­67-69
  • 2.­71-81
  • 2.­83-93
  • 2.­95-106
  • 2.­108
  • 2.­118
  • 2.­120
  • 3.­4
  • 3.­11
  • 3.­16-17
  • 3.­19
  • 3.­31
  • 3.­33
  • 3.­60
  • 5.­54
  • 5.­72
  • 5.­84
  • 6.­36
  • 6.­62
  • 6.­133
  • 10.­6
  • 10.­12
  • 21.­5
  • 23.­3-4
  • 24.­2
  • 27.­6
  • n.­79
  • g.­401
g.­319

Padmottara­suvarṇa­dhvaja

Wylie:
  • pad+ma dam pa gser gyi rgyal mtshan
Tibetan:
  • པདྨ་དམ་པ་གསེར་གྱི་རྒྱལ་མཚན།
Sanskrit:
  • padmottara­suvarṇa­dhvaja RS

“Sublime Lotus Golden Banner.” The palace of the goddess Śrī, also known as Lakṣmī.

Located in 1 passage in the translation:

  • 17.­1
g.­321

Pañcāla

Wylie:
  • lnga len
Tibetan:
  • ལྔ་ལེན།
Sanskrit:
  • pañcāla AD

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 2 passages in the translation:

  • i.­90
  • 26.­3
g.­332

powers

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indriya AS

Faith, mindfulness, diligence, samādhi, and wisdom.

Located in 16 passages in the translation:

  • 1.­3
  • 3.­39
  • 3.­57
  • 4.­46
  • 5.­23
  • 12.­84
  • 12.­90
  • 22.­36
  • 22.­40
  • 22.­50
  • 22.­52
  • 24.­8
  • g.­39
  • g.­264
  • g.­357
  • g.­431
g.­339

pratyekabuddha

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

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 17 passages in the translation:

  • 1.­1
  • 1.­3
  • 2.­37
  • 3.­8
  • 3.­57
  • 4.­34
  • 5.­23
  • 6.­4
  • 6.­18
  • 8.­5
  • 15.­39
  • 15.­95
  • 15.­99
  • n.­64
  • g.­39
  • g.­340
  • g.­403
g.­342

preta

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

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 18 passages in the translation:

  • 3.­61
  • 4.­19
  • 5.­2
  • 5.­10
  • 6.­92
  • 6.­96
  • 6.­104
  • 6.­108
  • 6.­112
  • 6.­116
  • 6.­120
  • 6.­124
  • 6.­128
  • 7.­11
  • 18.­11
  • 20.­54
  • n.­83
  • n.­86
g.­345

Puṇya­kusuma­prabha

Wylie:
  • bsod nams kyi me tog ’od
Tibetan:
  • བསོད་ནམས་ཀྱི་མེ་ཏོག་འོད།
Sanskrit:
  • puṇya­kusuma­prabha AD

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.­356

Rājagṛha

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

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 8 passages in the translation:

  • i.­35-36
  • i.­43
  • 1.­1
  • 2.­1
  • 2.­5
  • 4.­3
  • g.­521
g.­358

Ralpachen

Wylie:
  • ral pa can
Tibetan:
  • རལ་པ་ཅན།
Sanskrit:
  • —

A king of Tibet, born ca. 806. His formal name was Tritsuk Detsen (khri gtsug lde btsan), and he reigned from 815 to 838.

Located in 2 passages in the translation:

  • n.­550
  • g.­220
g.­368

Ratnārcī

Wylie:
  • rin chen ’od ’phro
Tibetan:
  • རིན་ཆེན་འོད་འཕྲོ།
Sanskrit:
  • ratnārcī AD

A goddess who later becomes the bodhisattva Cittaratnārcī.

Located in 17 passages in the translation:

  • i.­62-64
  • 10.­1
  • 10.­17
  • 10.­20-22
  • 10.­33-34
  • 10.­36-40
  • 10.­42
  • g.­139
g.­371

Ratnaśikhin

Wylie:
  • rin chen gtsug tor can
Tibetan:
  • རིན་ཆེན་གཙུག་ཏོར་ཅན།
Sanskrit:
  • ratnaśikhin AS

A buddha in the distant past.

(Toh 555: rin chen gtsug phud)

Located in 14 passages in the translation:

  • i.­84
  • i.­88-89
  • 8.­19
  • 17.­6
  • 21.­5
  • 21.­27
  • 24.­1-2
  • 25.­22
  • 25.­24
  • 25.­28
  • 25.­50
  • g.­471
g.­376

retention

Wylie:
  • gzungs
Tibetan:
  • གཟུངས།
Sanskrit:
  • dhāraṇī AS

An exceptional power of mental retention. The term dhāraṇī has the sense of something that “holds” or “retains,” and it can also refer to a verbal expression of the teachings‍—an incantation, spell, or mnemonic formula that distills and “holds” essential points of the Dharma and is used by practitioners to attain mundane and supramundane goals.

Located in 8 passages in the translation:

  • 1.­3
  • 3.­39
  • 4.­46
  • 6.­50
  • 6.­60
  • 12.­124
  • 15.­1-2
g.­380

Ruciraketu

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

The name of a bodhisattva.

Located in 35 passages in the translation:

  • s.­2
  • i.­3
  • i.­36
  • i.­38-39
  • i.­43
  • i.­82
  • i.­87
  • i.­92
  • 2.­1
  • 2.­6-8
  • 2.­18-19
  • 2.­26-27
  • 2.­67-68
  • 2.­120-121
  • 4.­1
  • 4.­3-4
  • 4.­106
  • 7.­38
  • 17.­20
  • 23.­2
  • 28.­1
  • n.­471
  • g.­141
  • g.­382
  • g.­383
  • g.­455
  • g.­460
g.­389

Sahā

Wylie:
  • mi mjed
Tibetan:
  • མི་མཇེད།
Sanskrit:
  • sahā AS

Indian Buddhist name for either the four-continent world in which the Buddha Śākyamuni appeared, or a universe of a thousand million such worlds. The name Sahā possibly derives from the Sanskrit √sah, “to bear, endure, or withstand.” It is often interpreted as alluding to the inhabitants of this world having to endure suffering. The Tibetan translation, mi mjed, follows along the same lines. It literally means “not unbearable,” in the sense that beings here are able to bear the suffering they experience.

Located in 8 passages in the translation:

  • 5.­53
  • 10.­17
  • 12.­32
  • 12.­52
  • 14.­11
  • 15.­77
  • 15.­120
  • g.­71
g.­390

Śakra

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

Definition from the 84000 Glossary of Terms:

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 31 passages in the translation:

  • i.­45-46
  • i.­48
  • i.­75
  • 3.­64
  • 5.­3
  • 5.­53
  • 5.­78
  • 5.­85
  • 5.­87
  • 5.­89
  • 5.­93
  • 10.­51
  • 12.­28
  • 12.­32
  • 12.­52
  • 12.­61-63
  • 14.­14
  • 14.­24
  • 14.­26
  • 15.­39
  • 15.­74
  • 21.­33
  • g.­71
  • g.­208
  • g.­233
  • g.­443
  • g.­473
  • g.­526
g.­391

Śākyamuni

Wylie:
  • shAkya thub pa
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
Sanskrit:
  • śākyamuni AD

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 38 passages in the translation:

  • i.­10
  • i.­84
  • i.­92-93
  • 2.­1-2
  • 2.­6-7
  • 2.­9-11
  • 2.­13
  • 2.­18-19
  • 2.­26-29
  • 2.­67
  • 5.­68
  • 8.­6
  • 12.­21
  • 12.­28
  • 21.­28
  • 22.­8
  • 26.­142
  • 29.­5
  • n.­537
  • g.­71
  • g.­141
  • g.­172
  • g.­355
  • g.­379
  • g.­389
  • g.­437
  • g.­455
  • g.­460
  • g.­501
g.­394

samādhi

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

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 33 passages in the translation:

  • i.­52
  • 1.­12
  • 3.­12
  • 3.­38-39
  • 3.­41-42
  • 3.­52
  • 3.­59
  • 4.­46
  • 5.­1
  • 5.­68
  • 6.­24
  • 6.­50
  • 6.­54
  • 6.­79-88
  • 12.­102
  • 15.­44
  • 28.­6
  • 29.­5
  • g.­39
  • g.­78
  • g.­332
  • g.­431
g.­400

Saṃjñeya

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

A yakṣa general.

Located in 13 passages in the translation:

  • i.­4
  • i.­81
  • 12.­32
  • 19.­1
  • 19.­4
  • 19.­7
  • 19.­9
  • 19.­15-17
  • 22.­26
  • 22.­39
  • n.­457
g.­401

saṃsāra

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

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 33 passages in the translation:

  • 2.­76
  • 2.­91
  • 2.­108
  • 2.­116
  • 2.­119
  • 3.­2
  • 3.­4
  • 3.­42
  • 3.­51
  • 3.­60
  • 4.­11
  • 4.­63
  • 4.­69
  • 4.­99
  • 5.­8
  • 5.­57
  • 6.­11
  • 6.­36
  • 6.­58
  • 6.­62
  • 6.­133
  • 6.­148
  • 9.­21
  • 10.­6
  • 10.­43
  • 12.­27-28
  • 12.­50
  • 12.­125
  • 15.­21
  • 25.­52
  • 26.­85
  • g.­327
g.­403

samyaksaṃbuddha

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

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

Located in 34 passages in the translation:

  • 2.­7
  • 2.­29
  • 2.­69
  • 2.­81
  • 2.­93
  • 2.­118
  • 5.­36-38
  • 5.­69
  • 5.­79-81
  • 5.­84
  • 7.­41
  • 10.­40
  • 12.­21
  • 12.­28
  • 12.­63-64
  • 14.­1
  • 16.­2
  • 17.­2
  • 23.­2-4
  • 23.­13
  • 24.­1-2
  • 25.­22
  • 25.­24
  • 25.­28
  • 25.­50
  • 26.­84
g.­405

saṅgha

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

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 17 passages in the translation:

  • 1.­1
  • 5.­8
  • 5.­10
  • 5.­57
  • 6.­144
  • 15.­34
  • 15.­94
  • 18.­25
  • 21.­8-9
  • 26.­16
  • n.­102
  • n.­150
  • g.­117
  • g.­263
  • g.­355
  • g.­512
g.­406

Sarasvatī

Wylie:
  • dbyangs can
Tibetan:
  • དབྱངས་ཅན།
Sanskrit:
  • sarasvatī AD

The goddess of wisdom, learning, and music.

(Toh 555: spobs pa’i lha mo)

Located in 33 passages in the translation:

  • i.­4
  • i.­76-77
  • i.­85
  • 1.­26
  • 12.­32
  • 12.­52
  • 15.­1
  • 15.­22-25
  • 15.­28
  • 15.­32
  • 15.­35-36
  • 15.­48
  • 15.­53-54
  • 15.­59
  • 15.­82
  • 15.­84
  • 15.­91
  • 15.­93
  • 15.­108
  • 15.­111
  • 15.­131
  • 15.­133-134
  • 22.­35
  • 22.­37
  • 22.­56
  • 29.­13
g.­407

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra AD

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 46 passages in the translation:

  • i.­45
  • i.­72
  • 1.­2
  • 5.­4-5
  • 5.­15
  • 5.­25-28
  • 5.­39-43
  • 5.­46
  • 5.­50-56
  • 5.­70-76
  • 13.­2-4
  • 13.­6-9
  • 13.­11-14
  • 15.­117
  • n.­282
  • n.­537
  • g.­42
  • g.­264
g.­411

Satamapati

Wylie:
  • rgyun gyi bdag po
Tibetan:
  • རྒྱུན་གྱི་བདག་པོ།
Sanskrit:
  • satamapati

A god who is the king of lightning in the northern direction.

Located in 1 passage in the translation:

  • 14.­2
g.­414

seven precious materials

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

Definition from the 84000 Glossary of Terms:

The set of seven precious materials or substances includes a range of precious metals and gems, but their exact list varies. The set often consists of gold, silver, beryl, crystal, red pearls, emeralds, and white coral, but may also contain lapis lazuli, ruby, sapphire, chrysoberyl, diamonds, etc. The term is frequently used in the sūtras to exemplify preciousness, wealth, and beauty, and can describe treasures, offering materials, or the features of architectural structures such as stūpas, palaces, thrones, etc. The set is also used to describe the beauty and prosperity of buddha realms and the realms of the gods.

In other contexts, the term saptaratna can also refer to the seven precious possessions of a cakravartin or to a set of seven precious moral qualities.

Located in 6 passages in the translation:

  • 5.­72
  • 10.­19
  • 10.­27
  • 12.­27
  • 17.­1
  • 26.­145
g.­423

śrāvaka

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

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 25 passages in the translation:

  • 1.­1-3
  • 1.­11
  • 2.­37
  • 3.­8
  • 3.­57
  • 4.­33
  • 4.­93
  • 5.­23
  • 5.­80
  • 6.­4
  • 6.­18
  • 8.­5
  • 15.­39
  • 15.­95
  • 21.­8-9
  • n.­64
  • g.­39
  • g.­264
  • g.­315
  • g.­405
  • g.­424
  • g.­430
g.­431

strengths

Wylie:
  • stobs
Tibetan:
  • སྟོབས།
Sanskrit:
  • bala AS

The five strengths are a stronger form of the five powers: faith, mindfulness, diligence, samādhi, and wisdom.

Located in 5 passages in the translation:

  • 4.­46
  • 4.­56
  • 5.­23
  • g.­39
  • g.­464
g.­435

Sudarśana

Wylie:
  • shin tu mthong ba
Tibetan:
  • ཤིན་ཏུ་མཐོང་བ།
Sanskrit:
  • sudarśana AD

In the Sarvāstivāda tradition, this is the second highest of the Śuddhāvāsa paradises, the highest paradises in the form realm. In this sūtra it is the fourth highest.

Located in 3 passages in the translation:

  • 5.­20
  • n.­133
  • g.­443
g.­436

Śuddhāvāsa

Wylie:
  • gtsang ma’i gnas
Tibetan:
  • གཙང་མའི་གནས།
Sanskrit:
  • śuddhāvāsa AD

Definition from the 84000 Glossary of Terms:

The five Pure Abodes are the highest heavens of the Form Realm (rūpadhātu). They are called “pure abodes” because ordinary beings (pṛthagjana; so so’i skye bo) cannot be born there; only those who have achieved the fruit of a non-returner (anāgāmin; phyir mi ’ong) can be born there. A summary presentation of them is found in the third chapter of Vasubandhu's Abhidharmakośa, although they are repeatedly mentioned as a set in numerous sūtras, tantras, and vinaya texts.

The five Pure Abodes are the last five of the seventeen levels of the Form Realm. Specifically, they are the last five of the eight levels of the upper Form Realm‍—which corresponds to the fourth meditative concentration (dhyāna; bsam gtan)‍—all of which are described as “immovable” (akopya; mi g.yo ba) since they are never destroyed during the cycles of the destruction and reformation of a world system. In particular, the five are Abṛha (mi che ba), the inferior heaven; Atapa (mi gdung ba), the heaven of no torment; Sudṛśa (gya nom snang), the heaven of sublime appearances; Sudarśana (shin tu mthong), the heaven of the most beautiful to behold; and Akaniṣṭha (’og min), the highest heaven.

Yaśomitra explains their names, stating: (1) because those who abide there can only remain for a fixed amount of time, before they are plucked out (√bṛh, bṛṃhanti) of that heaven, or because it is not as extensive (abṛṃhita) as the others in the pure realms, that heaven is called the inferior heaven (abṛha; mi che ba); (2) since the afflictions can no longer torment (√tap, tapanti) those who reside there because of their having attained a particular samādhi, or because their state of mind is virtuous, they no longer torment (√tap, tāpayanti) others, this heaven, consequently, is called the heaven of no torment (atapa; mi gdung ba); (3) since those who reside there have exceptional (suṣṭhu) vision because what they see (√dṛś, darśana) is utterly pure, that heaven is called the heaven of sublime appearances (sudṛśa; gya nom snang); (4) because those who reside there are beautiful gods, that heaven is called the heaven of the most beautiful to behold (sudarśana; shin tu mthong); and (5) since it is not lower (na kaniṣṭhā) than any other heaven because there is no other place superior to it, this heaven is called the highest heaven (akaniṣṭha; ’og min) since it is the uppermost.

Located in 6 passages in the translation:

  • 15.­119
  • g.­37
  • g.­43
  • g.­48
  • g.­435
  • g.­439
g.­440

sugata

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

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 12 passages in the translation:

  • 4.­69
  • 5.­73
  • 5.­79
  • 7.­12
  • 7.­22
  • 10.­40
  • 13.­6
  • 21.­5
  • 23.­2
  • 23.­4
  • 23.­13
  • 24.­1
g.­441

Sukhavihāra

Wylie:
  • bde bar gnas pa
Tibetan:
  • བདེ་བར་གནས་པ།
Sanskrit:
  • sukhavihāra AD

A bodhisattva.

(Toh 555: Saṃtiṣṭha; rab gnas)

Located in 6 passages in the translation:

  • i.­58
  • 8.­1
  • 8.­42-45
g.­443

Sumeru

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

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 21 passages in the translation:

  • 2.­11
  • 4.­64
  • 4.­71
  • 5.­72
  • 6.­5
  • 12.­33
  • 12.­104
  • 15.­124
  • 27.­5
  • 28.­4
  • 28.­8
  • 29.­3
  • n.­38
  • n.­59
  • g.­17
  • g.­82
  • g.­112
  • g.­208
  • g.­390
  • g.­473
  • g.­503
g.­448

Sureśvaraprabha

Wylie:
  • lha’i dbang phyug ’od
Tibetan:
  • ལྷའི་དབང་ཕྱུག་འོད།
Sanskrit:
  • sureśvaraprabha AS

A king in the distant past.

(Toh 555: lha’i dbang phyug gi ’od)

Located in 19 passages in the translation:

  • i.­88-89
  • 24.­2-3
  • 24.­5
  • 24.­23
  • 24.­27
  • 25.­1
  • 25.­14-15
  • 25.­30-31
  • 25.­33-37
  • 25.­43
  • 25.­45
g.­452

Susaṃbhava

Wylie:
  • legs par byung ba
Tibetan:
  • ལེགས་པར་བྱུང་བ།
Sanskrit:
  • susaṃbhava AS

The Buddha’s previous life as a cakravartin in the distant past.

Located in 10 passages in the translation:

  • i.­84
  • 21.­5
  • 21.­13-14
  • 21.­22
  • 21.­24
  • 21.­27-29
  • 21.­35
g.­454

Suvarṇabhujendra

Wylie:
  • gser gyi lag pa’i dbang po
Tibetan:
  • གསེར་གྱི་ལག་པའི་དབང་པོ།
Sanskrit:
  • suvarṇabhujendra AD

A king in the distant past.

Located in 4 passages in the translation:

  • 7.­2
  • 7.­38
  • g.­228
  • g.­229
g.­456

Suvarṇaprabhā

Wylie:
  • gser du snang ba
Tibetan:
  • གསེར་དུ་སྣང་བ།
Sanskrit:
  • suvarṇaprabhā AS

A world realm in the distant future.

(Toh 555: gser ’od)

Located in 1 passage in the translation:

  • 23.­2
g.­460

Suvarṇa­ratnākaracchatra­kūṭa

Wylie:
  • gser dang rin po che’i ’byung gnas gdugs brtsegs
  • gser ri rin chen ’byung gnas gdugs brtsegs
Tibetan:
  • གསེར་དང་རིན་པོ་ཆེའི་འབྱུང་གནས་གདུགས་བརྩེགས།
  • གསེར་རི་རིན་ཆེན་འབྱུང་གནས་གདུགས་བརྩེགས།
Sanskrit:
  • suvarṇa­ratnākaracchatra­kūṭa AS

A buddha in the distant future who is the bodhisattva Ruciraketu in the time of Śākyamuni.

(Toh 555: gser gdugs rin po che brtsegs pa)

Located in 7 passages in the translation:

  • i.­87
  • i.­91
  • 17.­11
  • 23.­2-3
  • 27.­1
  • g.­455
g.­463

tathāgata

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

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 177 passages in the translation:

  • i.­72
  • 1.­1
  • 1.­8
  • 2.­3
  • 2.­5
  • 2.­7-9
  • 2.­18-20
  • 2.­23-30
  • 2.­33
  • 2.­39
  • 2.­57-59
  • 2.­62
  • 2.­64
  • 2.­66
  • 2.­69
  • 2.­71-72
  • 2.­81
  • 2.­84
  • 2.­89-93
  • 2.­95-102
  • 2.­104
  • 2.­106
  • 2.­108-122
  • 3.­1-4
  • 3.­6
  • 3.­11
  • 3.­21
  • 3.­31
  • 3.­37-38
  • 3.­44
  • 3.­46-47
  • 3.­54
  • 3.­57-60
  • 3.­62-63
  • 4.­39
  • 4.­51
  • 4.­93
  • 4.­106
  • 5.­2
  • 5.­8
  • 5.­25
  • 5.­36-38
  • 5.­51-54
  • 5.­68-69
  • 5.­79-82
  • 5.­84
  • 6.­34
  • 6.­46
  • 6.­131
  • 7.­2
  • 7.­16
  • 10.­40
  • 11.­1
  • 12.­21
  • 12.­27-28
  • 12.­34-36
  • 12.­62-64
  • 12.­105
  • 13.­14
  • 15.­113
  • 16.­1-2
  • 16.­5
  • 17.­2
  • 17.­6-18
  • 18.­11-12
  • 18.­15
  • 19.­3
  • 19.­8
  • 21.­28-29
  • 23.­2-4
  • 23.­12-13
  • 24.­1-2
  • 25.­22
  • 25.­24
  • 25.­28
  • 25.­50
  • 26.­4
  • 26.­20
  • 26.­142
  • 27.­1
  • 28.­11
  • 29.­4-5
  • 29.­8
  • n.­50
  • n.­54
  • n.­236
  • n.­241
  • n.­374
  • g.­164
  • g.­215
  • g.­269
  • g.­352
  • g.­457
  • g.­459
  • g.­471
g.­464

ten strengths

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala AS

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 defilements.

Located in 12 passages in the translation:

  • 3.­40
  • 4.­22
  • 4.­38
  • 4.­46
  • 4.­60
  • 5.­54
  • 6.­34
  • 6.­36
  • 12.­107
  • 21.­33
  • n.­441
  • g.­132
g.­467

thirty-two signs

Wylie:
  • mtshan sum cu rtsa gnyis
Tibetan:
  • མཚན་སུམ་ཅུ་རྩ་གཉིས།
Sanskrit:
  • dvātriṃśalakṣaṇa AD
  • dvātriṃśallakṣaṇa AD

These are the thirty-two major physical of marks of a great being, namely a buddha or a universal monarch. These are complemented by eighty features.

Located in 2 passages in the translation:

  • 3.­4
  • 10.­18
g.­468

three bodies

Wylie:
  • sku gsum
Tibetan:
  • སྐུ་གསུམ།
Sanskrit:
  • trikāya AD

The three kāyas, or bodies, are the Dharma body, enjoyment body, and emanation body.

Located in 10 passages in the translation:

  • i.­6
  • i.­25
  • i.­40
  • 3.­16
  • 3.­19-21
  • 3.­25
  • 3.­30
  • 3.­71
g.­473

Trāyastriṃśa

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

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 28 passages in the translation:

  • i.­7
  • i.­86-87
  • i.­89
  • 2.­36
  • 2.­38-39
  • 5.­19
  • 12.­33
  • 15.­123
  • 18.­13
  • 20.­16
  • 20.­23
  • 20.­55
  • 20.­68
  • 22.­26
  • 23.­1
  • 23.­14
  • 25.­24
  • 25.­28-29
  • 25.­43
  • n.­38
  • n.­64
  • n.­392
  • g.­214
  • g.­224
  • g.­390
g.­475

Trisong Detsen

Wylie:
  • ’khri srong lde btsan
Tibetan:
  • འཁྲི་སྲོང་ལྡེ་བཙན།
Sanskrit:
  • —

King of Tibet who reigned ca. 742/55–798/804 ᴄᴇ.

Located in 1 passage in the translation:

  • g.­220
g.­479

ultimately real

Wylie:
  • yongs su grub pa
Tibetan:
  • ཡོངས་སུ་གྲུབ་པ།
Sanskrit:
  • pariniṣpanna AD

The direct perception of the nature of the mind and its objects. An alternative translation is “the absolute.” One of the three natures that are a central philosophy of the Yogācāra tradition.

Located in 1 passage in the translation:

  • 3.­20
g.­489

Vaiśravaṇa

Wylie:
  • rnam thos kyi bu
Tibetan:
  • རྣམ་ཐོས་ཀྱི་བུ།
Sanskrit:
  • vaiśravaṇa AD

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 the yakṣas and a lord of wealth.

Located in 24 passages in the translation:

  • 1.­8
  • 11.­1
  • 12.­8
  • 12.­22
  • 12.­70
  • 12.­73
  • 12.­75-76
  • 12.­79
  • 12.­82
  • 12.­85
  • 12.­87-88
  • 12.­98
  • 14.­17
  • 17.­1
  • 22.­35
  • n.­251
  • n.­253
  • n.­259
  • n.­261
  • g.­17
  • g.­222
  • g.­345
g.­506

Venerable

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

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 82 passages in the translation:

  • 1.­2
  • 5.­4-5
  • 5.­27-28
  • 5.­42-43
  • 5.­55-56
  • 10.­21
  • 10.­23
  • 11.­1-13
  • 12.­8-9
  • 12.­12-14
  • 12.­22
  • 12.­30-32
  • 12.­52-62
  • 12.­65
  • 12.­123
  • 13.­2-4
  • 13.­6
  • 14.­1
  • 14.­16
  • 14.­19
  • 14.­23
  • 15.­1
  • 16.­1
  • 18.­1-2
  • 18.­5
  • 18.­7-12
  • 18.­15
  • 19.­1
  • 19.­4-8
  • 23.­1
  • 23.­6
  • 23.­13
  • 26.­4
  • 26.­11-12
  • 26.­16
  • 26.­20-21
  • n.­211
g.­513

vinaya

Wylie:
  • ’dul ba
Tibetan:
  • འདུལ་བ།
Sanskrit:
  • vinaya

Located in 2 passages in the translation:

  • 5.­8
  • g.­117
g.­517

Virūḍhaka

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

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

Located in 4 passages in the translation:

  • 11.­1
  • 12.­8
  • 12.­22
  • 14.­17
g.­518

Virūpākṣa

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

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

Located in 4 passages in the translation:

  • 11.­1
  • 12.­8
  • 12.­22
  • 14.­17
g.­521

Vulture Peak

Wylie:
  • bya rgod kyi phung po’i ri
  • bya rgod phung po
Tibetan:
  • བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།
  • བྱ་རྒོད་ཕུང་པོ།
Sanskrit:
  • gṛdhrakūṭa AS
  • gṛdhra­kūṭa­parvata AS

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 9 passages in the translation:

  • i.­35-36
  • i.­43
  • 1.­1
  • 2.­26-27
  • 2.­31
  • 4.­3
  • g.­365
g.­523

Waning Light

Wylie:
  • ’od nyams pa
Tibetan:
  • འོད་ཉམས་པ།
Sanskrit:
  • —

A god who is the king of lightning in the western direction.

Located in 1 passage in the translation:

  • 14.­2
g.­527

yakṣa

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

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 99 passages in the translation:

  • i.­4
  • i.­81
  • i.­85
  • 1.­8
  • 1.­25
  • 1.­31
  • 2.­8
  • 5.­85
  • 10.­51-52
  • 11.­5
  • 12.­6-9
  • 12.­14
  • 12.­20
  • 12.­29
  • 12.­32-33
  • 12.­52-55
  • 12.­58
  • 12.­63
  • 12.­96
  • 12.­119
  • 12.­123
  • 15.­71
  • 15.­104
  • 15.­127
  • 19.­1
  • 19.­4
  • 19.­7
  • 19.­9
  • 19.­15-17
  • 21.­17
  • 22.­26
  • 22.­36
  • 22.­39-43
  • 22.­80
  • n.­39
  • n.­324
  • n.­456-457
  • g.­17
  • g.­21
  • g.­22
  • g.­31
  • g.­44
  • g.­63
  • g.­65
  • g.­88
  • g.­92
  • g.­95
  • g.­140
  • g.­162
  • g.­199
  • g.­221
  • g.­222
  • g.­227
  • g.­230
  • g.­246
  • g.­253
  • g.­255
  • g.­261
  • g.­262
  • g.­266
  • g.­272
  • g.­287
  • g.­288
  • g.­289
  • g.­290
  • g.­292
  • g.­302
  • g.­304
  • g.­309
  • g.­316
  • g.­323
  • g.­328
  • g.­337
  • g.­349
  • g.­363
  • g.­400
  • g.­409
  • g.­434
  • g.­450
  • g.­461
  • g.­489
  • g.­496
  • g.­499
  • g.­528
g.­529

Yama

Wylie:
  • gshin rje
Tibetan:
  • གཤིན་རྗེ།
Sanskrit:
  • yama AS

The lord of death.

Located in 11 passages in the translation:

  • 3.­42
  • 4.­9
  • 11.­1
  • 12.­28
  • 15.­62
  • 16.­1
  • 18.­11
  • 18.­15
  • 19.­8
  • 22.­37
  • g.­526
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    84000. The Sūtra of the Sublime Golden Light (2) (Suvarṇa­prabhāsottama­sūtra, gser ’od dam pa’i mdo, Toh 556). Translated by Peter Alan Roberts and team. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh556/UT22084-089-013-chapter-3.Copy
    84000. The Sūtra of the Sublime Golden Light (2) (Suvarṇa­prabhāsottama­sūtra, gser ’od dam pa’i mdo, Toh 556). Translated by Peter Alan Roberts and team, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh556/UT22084-089-013-chapter-3.Copy
    84000. (2025) The Sūtra of the Sublime Golden Light (2) (Suvarṇa­prabhāsottama­sūtra, gser ’od dam pa’i mdo, Toh 556). (Peter Alan Roberts and team, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh556/UT22084-089-013-chapter-3.Copy

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