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གསེར་འོད་དམ་པའི་མདོ།

The Sūtra of the Sublime Golden Light (2)
Introduction

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.

i.­2

The work translated here is the twenty-nine-chapter version (hereafter referenced as Toh 556) of The Sūtra of the Sublime Golden Light. There are also the twenty-one-chapter (hereafter referenced as Toh 557)1 and thirty-one-chapter (hereafter referenced as Toh 555)2 versions. Both Toh 556 and Toh 557 were translated into Tibetan from Sanskrit, so almost the entirety of Toh 557 is present in an identical translation in Toh 556.

i.­3

This sūtra’s principal chapter is the fourth, which describes the lay bodhisattva Ruciraketu having a dream in which he sees a brightly shining golden drum. When a brahmin beats the drum, Ruciraketu hears in the drumbeats a hundred-verse prayer, and he subsequently recites that prayer to the Buddha.

i.­4

Most of the following chapters are concerned with encouraging the recitation of this prayer and of the sūtra itself. They describe how various divine beings in this world revere the sūtra and promise to protect it and its adherents. These include the Four Mahārājas; Dṛḍhā, who is the goddess of the earth; Sarasvatī, the goddess of wisdom, learning, and music; Śrī, the goddess of good fortune; and the yakṣa general Saṃjñeya.

i.­5

This sūtra emphasizes its importance for kings. It states that if they honor the reciters of this sūtra and arrange for its recitation and teaching, then their reign and their kingdom will prosper. They will avoid such calamities as invasion, famine, and so on. The sūtra also warns that if they fail to show such devotion, there will be disastrous results for both them and their kingdoms. Chapter 20 is dedicated to the subject of how to be a good king.

i.­6

There are also chapters that deal with doctrine. Chapter 2 presents the view that a buddha never dies and so never passes into nirvāṇa. Therefore, there is no body and no physical relics of his body after his cremation, and so the Dharma never ceases to be taught. The passing of a buddha and the extinction of the Dharma are solely illusory manifestations, skillful methods to inspire beings to practice and to provide them with relics as objects for their devotion. The longer versions of the sūtra also contain chapter 3 (not present in Toh 557), which describes the nature of the three bodies, and chapter 6, which describes the ten bodhisattva bhūmis (also not present in Toh 557). Chapters 9 and 10 teach the view of emptiness.

i.­7

Toward the end, there are two narratives that describe previous lives of the Buddha. Chapters 24 and 25 describe the physician Jalavāhana, 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. In the preceding chapter, these same ten thousand devas receive the prophecy of their buddhahood. When the goddess of the Bodhi tree objects that they have not accomplished the necessary bodhisattva conduct in past lives to receive such a prophecy, the Buddha explains that this was unnecessary because they had devotion to this Sūtra of the Sublime Golden Light.

i.­8

The other past-life narrative, which is given in chapter 26, is one of the most famous in Buddhist literature‍—that of the prince who gives his body to a hungry tigress and her cubs. An interesting feature of the story in this sūtra is that much of the narrative is dedicated to an evocative description of the intense grief of parents who have lost their child, emphasizing the sorrow that the prince’s action has brought them.

Tantric Rituals

i.­9

As with other late Mahāyāna sūtras in which there is an emphasis on ritual, this text is classified in the Kangyur as a tantra, specifically as a Kriyā tantra, a class of tantras in which there is an emphasis on external ritual. The sūtra contains a description of how such rituals should be performed, and there are also passages that include lists of ingredients to place in a bath, along with mantras to recite while bathing, in order to achieve purification. Toh 556 and Toh 555 also supply a number of dhāraṇīs to be recited in order to gain specific results.

i.­10

One can also see that the seed of the later maṇḍalas of the five buddha families is in this sūtra, for in chapters 2 and 3, buddhas of the four directions appear to a layman who has a visionary dream. They include Akṣobhya from the east and Amitābha from the west, both buddhas and their realms already established in the Buddhist tradition with specific sūtras dedicated to them. There also appear the buddhas Ratnaketu from the south and Dundubhisvara from the north, who in later tantras are usually named Ratnasaṃbhava and Amoghasiddhi. In this sūtra, the central buddha in terms of these directions would be Śākyamuni himself. In the Buddhāvataṃsaka Sūtra he is referred to as Vairocana, as the Buddha Vairocana is the buddha who manifests as all the buddhas throughout this trichiliocosm.

The Sūtra of the Sublime Golden Light in India

i.­11

A version of The Sūtra of the Sublime Golden Light existed in India by the early fifth century ᴄᴇ, when it was translated into Chinese by Dharmakṣema (385–433) in 420, in a form that corresponds to the fragments of its translation into old Khotanese. The author of Precious Lamp of the Middle Way3 mentions that The Sūtra of the Sublime Golden Light contains profound teachings in the section on the absence of relics, this passage being within the chapter on the lifespan of the Buddha. The sūtra’s significance in later Indian Buddhism is evident from the three tantras4 and ten commentaries5 that specify that it should be the text recited in one of the four directions when performing a maṇḍala rite. There are also five other texts in the Tengyur that emphasize the importance and status of The Sūtra of the Sublime Golden Light and its recitation,6 including Śāntideva’s eighth-century Compendium of Training in which he provides two extracts from the sūtra that should be recited. There are also two recitation texts composed of extracts from the sūtra.7

i.­12

In addition to its importance for rites and recitations, the text is quoted on doctrinal points in Indian commentaries. Passages indicating that the Buddha never dies, leaves no relics, and that the Dharma never ceases are quoted in six texts,8 two of which9 cite the delightful verse that describes the impossibility of there being buddha relics, stating that there will be a buddha relic only when a ladder to the moon is built from rabbit horns.

i.­13

The descriptions of buddha nature and the nature of the bodies of a buddha, which are only in Toh 555 and Toh 556, are quoted in two texts in the Tengyur, one written in Tibetan and one translated from Sanskrit by Rinchen Sangpo,10 although nothing is known about the author.

i.­14

In Newar Buddhism, this sūtra became and remains one of the nine principal sūtras called “the nine Dharmas,”11 which are considered to be the most important lengthy sūtras to be recited and offered to.

i.­15

Sanskrit manuscripts of this sūtra survived as fragments discovered in Chinese Central Asia (Xinjiang) and as entire texts in Nepal, where the title is Suvarṇa­bhāsottama, with bhāsa being a synonym for prabhāsa, both meaning “light.”

i.­16

The Sanskrit text of the sūtra was first edited in 1898, in Calcutta, India, by S. C. Das and S. C. Shastri. That was followed by the edition by B. Nanjio and H. Idzumi in Japan in 1931, and by the edition by Johannes Nobel (1887–1960) in 1937. This translation refers to the 1967 S. Bagchi edition.

The Sūtra outside India

i.­17

The widespread popularity of this sūtra outside India is also evident from its translation not only into Tibetan and Chinese but also from Sanskrit into Khotanese; from Chinese into Tibetan, Sogdian, Uighur, Tangut, and Manchu; and from Tibetan into Mongolian. Its importance continues in recent times, with new translations directly from Sanskrit into Mongolian, Oirat, and Japanese.

i.­18

There are three surviving translations of The Sūtra of the Sublime Golden Light in Chinese. The earliest of these was translated by Dharmakṣema (385–433). He was an Indian who came to China in 414, living first in Dunhuang. Then in 420 he went to Guzang, the capital of Northern Liang, one of the sixteen independent states of that time, situated in what is now the Gansu region in China’s northwest. There he studied Chinese and engaged in translation under the patronage of Juqu Mengxun (368–433), the ruler of Northern Liang. He also had the reputation of being “a master of spells.” As a result of that reputation, Juqu Mengxun, toward the end of his reign, became afraid that Dharmakṣema might be used against him by his adversaries and so he had him assassinated.12 Nobel believed that the Sanskrit in its present form is not earlier than the mid-fifth century and that Dharmakṣema translated from an earlier version. This opinion appears to be supported by the Sanskrit manuscript fragments discovered in Khotan.13

i.­19

The second surviving translation into Chinese is that by Bao Gui in 597. It is an amalgam of earlier translations that no longer exist and four chapters that were translated by Paramārtha (499–569). As there is no surviving Sanskrit for the additional chapters in the Chinese and Tibetan, Michael Radich has examined the evidence as to whether they are Indian or Chinese in origin.

i.­20

The third translation was by Yijing (635–713), which was published in 703. Because of its clarity and writing style, this version became popular in China and was itself translated into Tibetan in the early ninth century. Yijing’s translation, compared to the Sanskrit and the Tibetan translation from Sanskrit, is freer, to the extent that Emmerick has stated it could not be used to reconstruct the original Sanskrit.14 Yijing spent thirty years in India and Sumatra and returned to China in 695. He brought with him four hundred Sanskrit texts, including The Sūtra of the Sublime Golden Light, and spent the first decade of the seventh century translating them.15

i.­21

The Mogao caves of Dunhuang, which were sealed in the eleventh century, contained a great number of manuscripts of the sūtra, particularly those of Yijing’s translation into Chinese. The sūtra became popular for its teachings on freeing oneself from the effects of bad karma. For example, Yijing’s Chinese translation (and the Uighur and Tangut versions derived from it) has a preface that states how the sūtra saved Zhang Judao, ruler of Tangut, from going to hell because he had slaughtered cattle for a big feast. This narrative is illustrated in a twelfth-century Tangut woodcut that is preserved in St. Petersburg.16

i.­22

The sūtra was of particular importance to monarchs, and starting in seventh-century Japan, the ritual of reciting this sūtra was considered important to perform for the benefit of the state.

The Sūtra in Tibet

i.­23

Toh 557 does not list its translators in the colophon. Toh 556 (the version translated here) was produced by Jinamitra, Śilendrabodhi, and Yeshé Dé in the early ninth century. Almost the entirety of Toh 557 is present word for word in Toh 556, so they either incorporated an earlier translation or extracted the shorter version from the longer.

i.­24

By contrast, Toh 555 is a translation made by Gö Chödrup of Yijing’s Chinese version in the early ninth century. The Tibetan is clearer and more readable than in the other two versions, perhaps because it is less constrained by conforming to the Sanskrit, but also because the Chinese was a freer translation from the Sanskrit, which was done purposely to enhance its readability.

i.­25

There are some Tibetan texts included in the Tengyur that were authored by Tibetan translators active in the early ninth century. The translator Kawa Paltsek quotes from the passages describing the Dharma body and the Buddha not leaving any relics because he has no body with bones and blood.17 Yeshé Dé wrote a text that has a number of references to this sūtra’s teaching on the three bodies of a buddha, buddha nature, and the description of the bhūmis.18

i.­26

Dīpaṁkaraśrījñāna, also known as Atiśa, whose pupils founded the influential Kadampa tradition in Tibet, is the author of three of the texts in the Tengyur that refer to this sūtra, including his most famous work, A Lamp for the Path to Enlightenment, which contains an encouragement to use the sūtra’s prayer both for purification and as a dedication prayer.

i.­27

The commentary in the Tengyur that quotes from the sūtra more than any other‍—twenty times in all‍—is the translation by Gö Chödrup of An Extensive Commentary on the Sūtra that Elucidates the Profound Intention by the Korean monk Wŏnch’ŭk19 (613–96), who had migrated to China. This commentary by Wŏnch’ŭk in Tibetan translation became a particular influence on the thought of Tsongkhapa, the founder of the Gelukpa school.20 The sūtra has been quoted by great masters in all the schools of Tibetan Buddhism and extracts from it were published in Tibet as numerous standalone texts‍—not only the confession prayer but also other chapters, such as the treatise on kingship. Its continuing significance is indicated by Pema Karpo (1527–92), the hierarch of the Drukpa Kagyü school, composing a confession prayer extracted from The Sūtra of the Sublime Golden Light at the request of Döndrup Dorjé, the ruler of Shigatsé.

i.­28

An example of the way the sūtra was recited in Tibet is found in a version compiled by Ngawang Lobsang Chöden (1642–1714), the second Changkya Rinpoché.

Comparing the Versions

i.­29

Toh 556 and Toh 557 were both translated into Tibetan from Sanskrit. Chapter 4 in Toh 556 is the equivalent of chapters 3 and 4 in Toh 557; chapters 9 and 10 in Toh 556 are the equivalent of chapter 6 in Toh 557; and chapters 11 and 12 in Toh 556 are the equivalent of chapter 12 in Toh 557. There are seven additional chapters in Toh 556 that are not found in Toh 557: chapters 3, 5, 6, 13, 14, 17, and 28.

i.­30

Chapter 5 is almost entirely composed of the contents of Putting an End to Karmic Obscurations (Toh 219), differing only in its introduction and conclusion. Toh 556’s chapter 5 is identical in its translation to the sūtra as it appears in the Kangyur. Even where there are some minor differences between this chapter 5 and the sūtra in the Degé Kangyur versions, those discrepancies do not exist in earlier Kangyurs. The translators of Putting an End to Karmic Obscurations were Jinamitra, Dānaśīla, and Yeshé Dé, and their translation appears to have been incorporated into the translation of this twenty-nine-chapter Sūtra of the Sublime Golden Light. Chapter 6 primarily comprises The Sūtra of Akṣayamati’s Questions (Toh 89), without the introductory setting and with additional verses and an extra conclusion. That sūtra was translated by Silendrabodhi and Yeshé Dé, and their translation has been incorporated word-for-word into this translation of The Sūtra of the Sublime Golden Light by Jinamitra, Nalendrabodhi, and Yeshé Dé.

i.­31

Only the Sanskrit that is equivalent to Toh 557 survives. It divides the equivalent of chapter 10 in the Tibetan version into two, separating the homage to buddhas and bodhisattvas into its own small chapter. However, its final chapter is divided into two in the Tibetan, resulting in both having twenty-one chapters. There is no surviving Sanskrit for additional passages within the chapters or for the seven additional chapters in Toh 556.

i.­32

Toh 556 appears to preserve passages that were lost from Toh 557. For example, chapter 12 in Toh 557, “The King’s Treatise,” begins abruptly: “At that time…,” having evidently lost the introductory narrative‍—present in the equivalent chapter (chapter 20) in Toh 556‍—that sets the action in a distant past.

i.­33

Toh 555 was translated into Tibetan from Chinese.21 The source text was Yijing’s seventh-century translation from Sanskrit into Chinese, and therefore the translation differs throughout, even though the content is essentially the same. There are many passages that are actually shorter versions of those in the translations from Sanskrit. Its greater length compared to Toh 556 is primarily due to the addition of chapters 29 and 30.

Translations into Western Languages

i.­34

In 1958, Nobel published a German translation based on Yijing’s Chinese text. In 1970, Ronald Emmerick produced an English translation of the Sanskrit. In 2007, Zopa Rinpoche’s FPMT (Foundation for the Preservation of the Mahayana Tradition) produced a translation of Toh 557.

Detailed Summary of The Sūtra of the Sublime Golden Light

Chapter 1: The Introduction

i.­35

The Buddha is on Vulture Peak Mountain at Rājagṛha with a great assembly of bhikṣus, bodhisattvas, and deities. He states that he will teach a sūtra that will free beings from various worldly sufferings through its being recited and listened to.

Chapter 2: The Teaching of the Lifespan of the Tathāgata

i.­36

In the town of Rājagṛha, the bodhisattva Ruciraketu wonders why the Buddha has only an eighty-year lifespan if he has no bad karma. His house miraculously transforms, and the buddhas of the four directions appear and tell him that the Buddha’s lifespan is, in fact, inconceivably long. Ruciraketu goes to Vulture Peak and tells the Buddha what occurred. The buddhas of the four directions appear on Vulture Peak and request the Buddha to teach The Sūtra of the Sublime Golden Light. The Buddha states that he continues to teach on Vulture Peak and only appears to pass into nirvāṇa.

i.­37

The Kauṇḍinya brahmin Vyākaraṇa asks to be given a relic when the Buddha passes away so that he might make offerings to it. A young man says to the Kauṇḍinya brahmin that the Buddha will not pass away and there will never be relics. The Kauṇḍinya brahmin states that he knew this but made his request so that this truth would be revealed, and that the appearance of passing away and leaving relics is simply a skillful method to benefit beings.

i.­38

Ruciraketu then asks why it is taught that buddhas pass away and leave relics. The Buddha states that this is a teaching with an implied meaning, and he then teaches on four sets of the true nirvāṇa’s ten qualities.

i.­39

Then the four buddhas vanish, and Ruciraketu returns to his seat in the assembly.

Chapter 3: The Differentiation of the Three Bodies

i.­40

This chapter is not included in Toh 557. In response to a question from the bodhisattva Ākāśagarbha, the Buddha describes the three bodies‍—the Dharma body, enjoyment body, and emanation body‍—that complete buddhahood comprises. The emanation body is the manifestation of various kinds of bodies of individuals in accordance with the various situations of beings. The enjoyment body is the manifestation of perfect bodies that teach the ultimate truth to bodhisattvas. Neither of these bodies, however, has ultimate reality, whereas the Dharma body is the ultimate, featureless, true nature that is the basis of the other two bodies, which appear spontaneously without thought and can be described as having both permanent and impermanent qualities. The Buddha gives various analogies to describe them. He also describes the progress to buddhahood through the ten bhūmis and the ten perfections.

i.­41

Then Ākāśagarbha and others in the assembly describe four benefits that come to a land where The Sūtra of the Sublime Golden Light is taught.

Chapter 4: The Confession in a Dream

i.­42

This chapter corresponds to chapters 3 and 4 in Toh 557.

i.­43

In his home in Rājagṛha, the bodhisattva Ruciraketu dreams of a brahmin beating a golden drum from which come a number of verses that he is able to remember. He goes to the Buddha on Vulture Peak to repeat those verses to him.

i.­44

He begins by describing the dream in verse and then repeats the verses he heard, which begin with a prayer for the verses to benefit all beings. Then there are verses for the confession of past bad actions followed by a praise of the Buddha, a prayer that beings be freed from suffering, and finally the dedication of merit so that the reciter will attain enlightenment.

Chapter 5: The End of the Continuum of Creating Karma

i.­45

This chapter is absent in Toh 557, and it is primarily composed of a word-for-word repetition, apart from the introduction and conclusion, of Putting an End to Karmic Obscurations (Toh 219). Light rays radiate from the Buddha, bringing happiness to all beings in the lower existences. On seeing that light, Śakra and other deities come to the Buddha. When the deities are gathered, the Buddha’s principal human disciple, Śāriputra, asks the Buddha how to confess their previous bad actions. The Buddha gives a recitation that should be done three times over the course of the day and three times at night in order for the deities to free themselves of karmic obscuration and to attain whatever is aspired to‍—from rebirth in a good human family or various paradises to the attainment of ultimate wisdom. The Buddha explains that they should also recite the words of rejoicing in the good actions of others, requesting the buddhas in all worlds to teach the Dharma, and requesting them to not pass away. The Buddha states that this creates greater merit than any other kind of Dharma practice and that they should recite a dedication of their merit to the enlightenment of all beings.

i.­46

Then the assembly promises to promulgate this sūtra, and Śakra states that this sūtra can bring an end to the obscurations of karma. In response, the Buddha describes a buddha in the distant past named Great Mass of Light and a woman named Gaṅgadevī who received this very teaching from Great Mass of Light. Through her dedication to it, she was subsequently always reborn as a man until she became a buddha by the name of Ratnārci. Ratnārci teaches in a realm a vast distance away in the east, in the present time. Any woman who hears the name of this buddha will no longer be reborn as a woman.

i.­47

The Buddha then describes the four benefits to a king, the four benefits to his ministers, the four benefits to mendicants, and the four benefits to brahmins that result from this sūtra being taught in their land.

i.­48

Then Śakra and the others state that the Dharma will last in the world only as long as this sūtra does, and the Buddha concurs and encourages its reading and practice.

Chapter 6: The Purification of the Bhūmis

i.­49

This chapter is absent in Toh 557. It is The Sūtra of Akṣayamati’s Questions (Toh 89) but without the introduction and with additional verses. The list of dhāraṇīs, of which only the names are given in that sūtra, are given in full in The Sūtra of the Sublime Golden Light together with their benefits. Also, Brahmā is added as an interlocutor, and there is an extra conclusion following the one given in The Sūtra of Akṣayamati’s Questions. In Toh 555, the corresponding chapter is called “The Dhāraṇīs of Complete Purification.”

i.­50

In this chapter, Akṣayamati asks the Buddha what is meant by the term bodhicitta, “the enlightenment mind,” because the mind is not said to be an object of perception in enlightenment.

i.­51

The Buddha states that there is no reality to such designations but there are the ten stages of the development of bodhicitta through the ten perfections. The Buddha then describes ten qualities that each of these perfections possesses, and he describes what is meant by the term perfection.

i.­52

He then describes the omens that precede each of the ten bhūmis, the reason for the names of each of those bhūmis, the two kinds of ignorance that obscure each of the ten bhūmis, the perfection attained on each bhūmi, and the samādhi that causes the development of each of the ten developments of bodhicitta.

i.­53

The Buddha next gives the dhāraṇī mantra that is obtained on each bhūmi and explains what it protects against.

i.­54

Then the bodhisattva Unobstructed Appearance of the Light of a Lion’s Ornament praises in verse the ultimate nature and relative activity of the Buddha.

i.­55

After this, the great king of Brahmā devas praises The Sūtra of the Sublime Golden Light, and the Buddha states that only those with great merit can hear it and that those who hear it will obtain the dhāraṇīs and gain the ultimate result. The assembly promises to gather where this sūtra is taught and to aid its teacher.

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

i.­56

This is the equivalent of chapter 5 in Toh 557. The Buddha repeats to a goddess a praise of the buddhas in thirty-seven verses, made by a king in the distant past who has now been reborn as that goddess.

Chapter 8: The Dhāraṇī Called Golden

i.­57

This chapter is absent in Toh 557.

i.­58

The Buddha tells the bodhisattva Sukhavihāra that in order to make offerings to the buddhas of the past, present, and future, one should have the dhāraṇī called golden. Its practitioner should first perform a specific recitation of homage to certain buddhas and bodhisattvas. Then the dhāraṇī, which is the mother of all buddhas, will fulfill all wishes and will bring protection. Fifteen days of practice in isolation should accomplish one’s wishes; otherwise, one should continue until one’s wishes are fulfilled.

Chapter 9: Emptiness

i.­59

This is the equivalent of chapter 6 in Toh 557.

i.­60

The Buddha recites verses that describe emptiness, which, he states, he has taught extensively in other sūtras. He describes how he has practiced the path for a long time and that it is impossible to calculate his wisdom.

Chapter 10: Fulfilling Wishes on the Basis of Emptiness

i.­61

This chapter is absent in Toh 557.

i.­62

The goddess Ratnārcī asks the Buddha about the equanimity of bodhisattva conduct. The Buddha teaches that the dharmadhātu, or Dharma realm, is beyond the extremes of existence and nonexistence. He explains that the five skandhas are neither separate from nor one with the Dharma realm, otherwise everyone would already be enlightened or never be able to attain enlightenment. Therefore, bodhisattva conduct does not eliminate the relative and is never apart from the ultimate.

i.­63

Then Brahmā asks Ratnārcī how she could possibly accomplish this. She states that if she can do so, then all beings will become golden, and there will be a divine rain of flowers and divine music. This instantly occurs, and Ratnārcī’s body transforms, becoming identical to that of Brahmā. Ratnārcī describes to Brahmā how to practice bodhisattva conduct while knowing it has no reality, like a magical illusion.

i.­64

Following this, the Buddha tells Brahmā to practice as Ratnārcī has. Brahmā and his entourage bow down to the now male bodhisattva Ratnārcī. The Buddha prophesies that in the future Ratnārcī will be a buddha named Essence of Illustrious Precious Radiance.

i.­65

Five hundred thousand bhikṣus in the assembly attain an irreversible state, and the Buddha prophesies that in the distant future they will all become buddhas at the same time, all having the name King Array of Pure Prayers.

i.­66

The Buddha then tells Brahmā of the great power of The Sūtra of the Sublime Golden Light, and also that he himself had practiced and taught it in his previous lives, and that if it vanishes so will all other sūtras.

i.­67

All the devas promise to protect the sūtra, its teachers, and the land where it is taught.

Chapter 11: The Four Mahārājas Look Upon Devas and Humans

i.­68

This and the following chapter are the equivalent of chapter 7 in Toh 557.

i.­69

The Four Mahārājas, the protectors of the world, describe the sūtra as overcoming all calamities and how it benefits them through its being taught. They describe themselves as protectors of the world and promise that they will protect whoever teaches and recites this sūtra and will dispel problems for the king of that country and its population.

Chapter 12: The Four Mahārājas Protecting the Land

i.­70

The Four Mahārājas and the Buddha describe the miraculous events that occur in the paradises when a king engages in the ritual of venerating the sūtra, and how all buddhas will congratulate him and prophesy his buddhahood. The Mahārājas describe how a king who wishes his realm to prosper and be happy should be devoted to the sūtra, and then they praise the Buddha in verse, and the Buddha praises the sūtra in verse.

Chapter 13: The Dhāraṇī of Nonattachment

i.­71

This chapter is absent in Toh 557.

i.­72

The Buddha says to the bhikṣu Śāradvatīputra that the unbounded dhāraṇī is like a mother to bodhisattvas and is practiced by them all. It has no location in any phenomenon or time and is without origination, but its possession leads to the highest enlightenment. The chapter states that offering to the dhāraṇī is the same as offering to a buddha. At Śāradvatīputra’s request, the Buddha recites the dhāraṇī. He describes its great benefit and its alternate name as the dhāraṇī of nonattachment and states that it is the mother of all tathāgatas.

Chapter 14: The Wish-Fulfilling Jewel Dhāraṇī

i.­73

This chapter is absent in Toh 557.

i.­74

The Buddha teaches Ānanda the names of lightning in the four principal directions. Those who know the names and write them down will be safe from lightning.

i.­75

The Buddha then recites a Dravidian mantra. Avalokiteśvara recites another Dravidian mantra that protects from premature death. Vajrapāṇi recites a dhāraṇī and promises to protect those who write it out. Brahmā then recites a mantra that will protect from premature death and end bad karma. Śakra recites a dhāraṇī called hurled-down vajra flames for freedom from danger and death. Then the Four Mahārājas recite a mantra that will protect from danger and death. Nāga kings recite the dhāraṇī called the wish-fulfilling jewel (which gives this chapter its name), which prevents all kinds of misfortune, and they recite another mantra that safeguards against poisons. The Buddha congratulates them all, and everyone praises him.

Chapter 15: The Goddess Sarasvatī

i.­76

The goddess Sarasvatī promises to aid those who recite the sūtra with wisdom and skills. She gives the recipe for a cleansing liquid and a mantra that will prevent misfortune.

i.­77

Then the Buddha praises her and teaches beneficial mantras. There then occurs a passage not included in Toh 557, in which Sarasvatī recites verses describing how to perform a ritual for the fulfillment of wishes. Then the Kauṇḍinya brahmin praises Sarasvatī in two sets of verses, the first of which is absent in Toh 557. In another passage absent in Toh 557, the Kauṇḍinya brahmin teaches a supplication to Sarasvatī for the purpose of attaining wisdom and eloquence, and the chapter concludes with the Buddha congratulating the Kauṇḍinya brahmin and Sarasvatī.

Chapter 16: The Great Goddess Śrī

i.­78

The goddess Śrī promises to aid those who recite the sūtra and its preservation so that beings will have good fortune. She states that she had been a follower of the Buddha Ratna­kusuma­guṇa­sāgara­vaiḍūrya­kanaka­giri­suvarṇa­kāñcana­prabhāsaśrī and that she brings good fortune to beings wherever she goes and inspires them to make offerings to that buddha. She dwells in a palace in the paradise of Alakāvati and says that offerings should be made to her and to that buddha. This chapter is equivalent to most of chapter 9 on Śrī in Toh 557, with the last part here made into a separate chapter.

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

i.­79

This chapter comprises the latter part of chapter 9 in Toh 557. It describes Śrī’s residence and teaches a mantra for her invocation with additional prayers not found in the twenty-one-chapter version. It also provides instructions for making offerings to her.

Chapter 18: Dṛḍhā, the Goddess of the Earth

i.­80

This chapter does not have the homage to a series of buddhas and bodhisattvas that begins the equivalent chapter (chapter 10) in Toh 557. Dṛḍhā, the goddess of the earth, promises the Buddha that she will go wherever The Sūtra of the Sublime Golden Light is taught, and with her head she will support the feet of the dharmabhāṇaka. Having heard the sūtra, she will make the earth fertile and make what is grown in it nutritious and life-enhancing, and the population will increase. She states that if someone who has heard the sūtra returns home and repeats even a line of verse from it, that home will prosper. The Buddha states that anyone who has listened to even one line of the sūtra, or makes offerings to it, will be reborn in a paradise after death, enjoy happiness for countless eons, and eventually attain buddhahood. Toh 557 concludes at this point. Here in Toh 556, the chapter continues with Dṛḍhā teaching mantras and rites to invoke her protection.

Chapter 19: Saṃjñeya, the Lord of Yakṣas

i.­81

The yakṣa general Saṃjñeya promises to protect and defend whoever recites the sūtra. He describes his realization and wisdom and promises to endow the teachers of the sūtra with eloquence and physical health. He states that those who hear it will enjoy happiness in paradises for countless eons and eventually attain buddhahood. Toh 557 concludes at this point. Here in Toh 556, the chapter continues with Saṃjñeya teaching mantras and rites to invoke his protection, and the Buddha commends him for it.

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

i.­82

This chapter begins with an introduction that is missing from Toh 557. Dṛḍhā, the goddess of the earth, requests the Buddha to teach a treatise on kingship. The Buddha tells her that in the past there was a king named Balendraketu who told his son Ruciraketu that he had received a treatise on kingship called The Commitment of the Lord of Devas from his own father, King Pinnacle of Lords. For twenty thousand years he had ruled following this treatise.

i.­83

King Balendraketu then teaches, as in Toh 557, the treatise in verse on kingship called The Commitment of the Lord of Devas. The treatise explains why a king is called a deva even though he is a human: it is because he is a deva sent to the human world to govern it. A king should therefore fulfill that duty, particularly by punishing the wicked. If he does not do so, calamities of all kinds will befall him and his kingdom. A righteous king will cause all kinds of good fortune to occur.

Chapter 21: Susaṃbhava

i.­84

In this chapter, which is entirely in verse, the Buddha recounts a previous life as a cakravartin by the name of Susaṃbhava, who lived while the teaching of a buddha named Ratnaśikhin was still present. In a dream, he saw the dharmabhāṇaka Ratnoccaya teaching The Sūtra of the Sublime Golden Light. He then sought out that dharmabhāṇaka and requested him to teach the sūtra, arranging a throne and making many offerings to him. At the conclusion of the teaching, Susaṃbhava, through his possession of a wish-fulfilling jewel, caused a rain of jewels and necessities to fall on the four continents he ruled, and he made an offering of it all to the Three Jewels. Śākyamuni states that he was Susaṃbhava at that time, and that Ratnoccaya became the Buddha Akṣobhya. He states that it is through the merit of hearing the sūtra that he has been a cakravartin king and a lord of devas countless times and has finally attained enlightenment.

Chapter 22: The Protection Given by Yakṣas

i.­85

The Buddha instructs the goddess Śrī, first in prose and then in verse, on how someone should teach the sūtra and how someone should listen to it, and the benefits that will accrue from such activities. He adds that the throne upon which the sūtra has been recited will subsequently become the setting for various miraculous manifestations. The devas will praise those who teach and listen to the Dharma. In particular, the yakṣas will give their protection, as will nāgas, asuras, Hārītī and her sons, and the various goddesses, including Sarasvatī, Śrī, and the goddesses of the earth, harvests, and trees. This will bring bountiful harvests and a plenitude of fruits and flowers. Sūrya, the sun god, will also be pleased and will bring wonderful light to the world.

Chapter 23: The Prophecy to Ten Thousand Devas

i.­86

The goddess Bodhisattvasamuccayā asks the Buddha about what merit had been accrued by the ten thousand devas from Trāyastriṃśa who came to hear the teaching on hearing the prophecies given to three people.

i.­87

She describes the prophecy of the bodhisattva Ruciraketu becoming the Buddha Suvarṇa­ratnākaracchatra­kūṭa in the distant future and how his son Rūpyaketu will become the Buddha Suvarṇa­jambu­dhvaja­kāñcanābha. After him, the other son Rūpyaprabha will be the Buddha Essence of the Radiance of a Hundred Golden Lights. The goddess Bodhisattvasamuccayā then states that Jvalanāntara­tejo­rāja and the other ten thousand Trāyastriṃśa devas have not in their past lives had such great bodhisattva conduct as those three, and yet the Buddha has prophesied their becoming buddhas. The Buddha explains that they gained the necessary merit simply through hearing and believing in The Sūtra of the Sublime Golden Light. In a future time, all ten thousand will attain buddhahood in the same world, and each one will have the name Prasanna­vadanotpala­gandha­kūṭa.

Chapter 24: Ending All Illness

i.­88

The Buddha tells the goddess Bodhisattvasamuccayā that in a distant past, when the Dharma of a buddha named Ratnaśikhin had disappeared, there was a virtuous king named Sureśvaraprabha. At that time, a head merchant by the name of Jaṭiṃdhara had a son by the name of Jalavāhana, who learns medicine from him and is able to cure the many illnesses prevalent in the kingdom.

Chapter 25: The Story of the Fish Guided by Jalavāhana

i.­89

The Buddha tells the goddess Bodhisattvasamuccayā that Jalavāhana had a wife, Jalāmbujagarbhā, and two sons, Jalāmbara and Jalagarbha. He and his sons went into the wilderness where they discovered a lake that was drying up, and the ten thousand fish in it were in danger of dying. A tree goddess appeared who told Jalavāhana that he should save the fish, so he constructed a shade made from branches for the fish. Then he went to King Sureśvaraprabha and obtained twenty elephants from him, and he used them to carry water to replenish the lake. He then sent his son Jalāmbara home to obtain as much food as possible, and he used that to feed the fish. Finally, he waded into the lake and recited the Dharma of dependent origination and the name of the Buddha Ratnaśikhin. At another time, he became intoxicated with alcohol and fell asleep. The ten thousand fish had died, and because of Jalavāhana’s recitation, they had been reborn in the Trāyastriṃśa paradise. They came to the sleeping Jalavāhana and made offerings of many pearls and caused flowers to rain on his home, upon the lake, and other places in the kingdom. The king summoned Jalavāhana, who believed these omens occurred because of the death of the fish. His son Jalāmbara went to the lake and saw that they had all died. The Buddha states that he was Jalavāhana; his father, Śuddhodana, was Jaṭiṃdhara, Jalavāhana’s father; his sons Rāhula and Ānanda were Jalāmbara and Jalagarbha, Jalavāhana’s sons; his wife Gopā was Jalāmbujagarbhā, Jalavāhana’s wife; his father-in-law, Daṇḍapāṇi, was the king; and the ten thousand devas from Trāyastriṃśa were the ten thousand fish. In Toh 557 the tree goddess is identified as being a previous life of the goddess Bodhisattvasamuccayā.

Chapter 26: The Gift of the Body to a Tigress

i.­90

The Buddha gives the goddess an account of when he went to the land of Pañcāla with a thousand bhikṣus. He asked Ānanda to prepare a seat at a particular spot, and when he stamped the ground with his foot, a stūpa emerged. Inside were golden caskets containing bones. The Buddha tells the bhikṣus to pay homage to them, because these bones are from one of his previous lives, and it was through the sacrifice of his life that he was able to attain buddhahood. He relates that in the past, King Mahāratha had three sons, Mahāpraṇāda, Mahādeva, and Mahāsattva. The three princes wandered into a forest and saw a tigress that had given birth to five cubs but was starving and might soon eat her cubs. Mahāsattva decided to give his body to the tigress, and therefore, as they were leaving the forest, he told his brothers he would follow them later and turned back. He then cut his throat in front of the tigress and fell before her. The other two princes searched for their younger brother and discovered he had been eaten. The queen had nightmares and was distressed, thinking that something had happened to her sons. Therefore, the king and queen went in search of their sons and found the two princes, who told them of Mahāsattva’s death. In great distress, they went to his remains and placed them in the stūpa. The Buddha states that he was Mahāsattva. The story is then retold in verse, in which it is also stated that the Buddha’s father, Śuddhodana, was the king; his mother, Māya, was the queen; the two other princes were Maitreya and Mañjuśrī; the tigress was his stepmother, Mahāprajāpatī; and the tiger cubs were his first five bhikṣus.

Chapter 27: Praise by All Bodhisattvas

i.­91

Hundreds of thousands of bodhisattvas go to the Buddha Suvarṇa­ratnākaracchatra­kūṭa and praise him in verse.

Chapter 28: Praise of All Tathāgatas

i.­92

The bodhisattva Ruciraketu comes before the Buddha Śākyamuni and praises him in verse.

Chapter 29: The Conclusion

i.­93

The goddess Bodhisattvasamuccayā praises the Buddha Śākyamuni in verse. The Buddha rises from his seat and says, “Well done!” and the multitudes of beings rejoice and praise his words.


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?”


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.­9
(1) Āryadeva, Toh 1803, folio 217.b; (2) Haribhadra, Toh 3791, folio 84.b.
n.­10
(1) Ekādaśanirghoṣa, rdo rje ’chang chen po’i lam gyir rim pa’i man ngag bdud rtsi gsang ba (Mahā­vajra­dhara­patha­kramopadeśāmṛta­guhya), Toh 1823, folio 274.a; (2) Yeshé Dé, 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, folios 29.a, 29.b, 152.b, 279.b, 302.a.
n.­11
Termed the Navadharma (“Nine Dharmas”) or Navagrantha (“Nine Texts”), these works are (1) Prajñāpāramitā, (2) Gaṇḍavyūha, (3) Daśabhūmi, (4) Samādhirāja, (5) Laṅkāvatāra, (6) Saddharmapuṇḍarīka, (7) Lalitavistara, (8) Suvarṇaprabhāsa, and (9) Tathāgatagūhya. See Lewis 1993, p. 327, n. 15.
n.­12
The Princeton Dictionary of Buddhism, p. 248.
n.­13
Emmerick 2004, p. xxi.
n.­14
Emmerick 2004, p. xii.
n.­15
The Princeton Dictionary of Buddhism, p. 1028.
n.­16
Tyomkin 1995, p. 30.
n.­17
Paltsek, gsung rab rin po che’i gtam rgyud dang śākya’i rabs rgyud, Toh 4357, folios 273.a and 331.b.
n.­18
Yeshe Dé, 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, folios 29.a, 29.b, 152.b, 279.b, 302.a.
n.­19
This is his name as given in The Princeton Dictionary of Buddhism (p. 996). His name is variously given elsewhere as Wonchuk, Wen Tsheg, Yuance, Yuan Tso, and in Tibetan translation as Dzoksal (rdzogs gsal).
n.­20
The Princeton Dictionary of Buddhism, p. 189.
n.­21
No Sanskrit title is given since this version was translated from the Chinese. The rendering of the Chinese title varies in different editions of the Kangyur. The Degé has tā shin kyin kwang myutsa’i shin wang kyin. The Yongle has ta’i ching gim gom mang dza’i shing wang gyi. The Kangxi has ta’i ching gin grom ming dza’i shing wang gying. The Narthang reads de’i shing ki ma kwang med dzwa’i shing wang kyang. The Lhasa version has tā shin kyin kwang mya ru tsa’i shin wa da kyin. These appear to be variants as a result of differing regional pronunciations and scribal corruptions of what would now be written as Da cheng jin guang ming zui sheng wang jing 大乘金光明最勝王經. Zhiyi 智顗 (538–97), a.k.a. Tiantai zhizhe dashi 天台智者大師, writing in his commentary on this sūtra titled Jin guang ming jing xuan yi 金光明經玄義, cited Paramārtha (a.k.a. Zhendi 真諦) in giving the Sanskrit pronunciation of the title of the sūtra as Xiu ba na po po po yu do mo yin tuo luo zhe yue na xiu duo luo 修跋拏婆頗婆欝多摩因陀羅遮閱那修多羅, presumably transcribing Suvarṇa­prabhāsottama­rāja­sūtraṃ. The CBETA collection appears to concur.
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.­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.­16

Akṣobhya

Wylie:
  • mi ’khrugs pa
Tibetan:
  • མི་འཁྲུགས་པ།
Sanskrit:
  • akṣobhya AS

Definition from the 84000 Glossary of Terms:

Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.

Located in 9 passages in the translation:

  • i.­10
  • i.­84
  • 1.­16
  • 2.­5
  • 5.­69
  • 8.­7
  • 17.­15
  • 21.­29
  • g.­372
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.­20

Amitābha

Wylie:
  • ’od dpag med
Tibetan:
  • འོད་དཔག་མེད།
Sanskrit:
  • amitābha AS

Definition from the 84000 Glossary of Terms:

The buddha of the western buddhafield of Sukhāvatī, where fortunate beings are reborn to make further progress toward spiritual maturity. Amitābha made his great vows to create such a realm when he was a bodhisattva called Dharmākara. In the Pure Land Buddhist tradition, popular in East Asia, aspiring to be reborn in his buddha realm is the main emphasis; in other Mahāyāna traditions, too, it is a widespread practice. For a detailed description of the realm, see The Display of the Pure Land of Sukhāvatī, Toh 115. In some tantras that make reference to the five families he is the tathāgata associated with the lotus family.

Amitābha, “Infinite Light,” is also known in many Indian Buddhist works as Amitāyus, “Infinite Life.” In both East Asian and Tibetan Buddhist traditions he is often conflated with another buddha named “Infinite Life,” Aparimitāyus, or “Infinite Life and Wisdom,”Aparimitāyurjñāna, the shorter version of whose name has also been back-translated from Tibetan into Sanskrit as Amitāyus but who presides over a realm in the zenith. For details on the relation between these buddhas and their names, see The Aparimitāyurjñāna Sūtra (1) Toh 674, i.9.

Located in 7 passages in the translation:

  • i.­10
  • 1.­16
  • 2.­5
  • 5.­69
  • 8.­9
  • 17.­17
  • g.­46
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.­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.­46

Avalokiteśvara

Wylie:
  • kun tu spyan ras gzigs dbang phyug
Tibetan:
  • ཀུན་ཏུ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག
Sanskrit:
  • avalokiteśvara AS

First appeared as a bodhisattva beside Amitābha in the Sukhāvatīvyūha Sūtra ( The Display of the Pure Land of Sukhāvatī , Toh 115). The name has been variously interpreted. In its meaning as “the lord of avalokita,” avalokita has been interpreted as “seeing,” although, as a past passive participle, it is literally “lord of what has been seen.” One of the principal sūtras in the Mahāsāṃghika tradition was the Avalokita Sūtra, which has not been translated into Tibetan, in which the word is a synonym for enlightenment, as it is “that which has been seen” by the buddhas. In the early tantras, he was one of the lords of the three families, as the embodiment of the compassion of the Buddhas. The Potalaka Mountain in South India became important in Southern Indian Buddhism as his residence in this world, but Potalaka does not feature in the Kāraṇḍavyūha Sūtra ( The Basket’s Display , Toh 116), which is the most important sūtra dedicated to Avalokiteśvara.

(Toh 555: spyan ras gzigs)

Located in 6 passages in the translation:

  • i.­75
  • 1.­4
  • 8.­30
  • 14.­6-7
  • n.­285
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.­51

Balendraketu

Wylie:
  • stobs kyi dbang po’i tog
Tibetan:
  • སྟོབས་ཀྱི་དབང་པོའི་ཏོག
Sanskrit:
  • balendraketu AD

A king in the distant past.

Located in 6 passages in the translation:

  • i.­82-83
  • 20.­3-4
  • g.­329
  • g.­381
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.­62

bhikṣuṇī

Wylie:
  • dge slong ma
Tibetan:
  • དགེ་སློང་མ།
Sanskrit:
  • bhikṣuṇī AS

Definition from the 84000 Glossary of Terms:

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

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

Located in 17 passages in the translation:

  • 5.­85
  • 6.­146
  • 11.­12-13
  • 12.­7-8
  • 12.­20
  • 12.­29-30
  • 12.­54
  • 12.­59
  • 12.­67-69
  • 15.­21
  • 18.­6
  • g.­270
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.­72

Brahmā devas

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

In addition to being the name of the great deity, “Brahmā” (sometimes “Mahābrahmā”) can mean all the devas that live in Brahmā’s paradise.

Located in 4 passages in the translation:

  • i.­55
  • 1.­27
  • 6.­140
  • 12.­28
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.­107

Daṇḍapāṇi

Wylie:
  • lag na be con
Tibetan:
  • ལག་ན་བེ་ཅོན།
Sanskrit:
  • daṇḍapāṇi AD

This is the Śākya Daṇḍapāṇi who, in the Lalitavistara Sūtra (The Play in Full), is described as the father of Gopā, the Buddha’s wife. There are others of that name, such as the brother of the Buddha’s mother, Māyā, and also the uncle of the Buddha’s other wife, Yaśodharā. However, that Daṇḍapāṇi was a member of the neighboring Koliya clan. There is also a contrasting account of a Śākya Daṇḍapāṇi who is said to have been a follower of Devadatta and who was dissatisfied by the Buddha’s answers when he met him in Kapilavastu, the capital of the Śākya clan. His nickname, “Cane Holder,” is said to be because he always carried a golden cane.

Located in 3 passages in the translation:

  • i.­89
  • 25.­45
  • g.­172
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.­110

dependent origination

Wylie:
  • rten cing ’brel par ’byung ba
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ།
Sanskrit:
  • pratītyasamutpāda AS

See “twelve phases of dependent origination.”

Located in 7 passages in the translation:

  • i.­89
  • 6.­26
  • 25.­22
  • 25.­28
  • 25.­50
  • g.­101
  • g.­426
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.­125

Difficult to Conquer King of Radiance

Wylie:
  • rgyal bar dka’ ba’i ’od kyi rgyal po
Tibetan:
  • རྒྱལ་བར་དཀའ་བའི་འོད་ཀྱི་རྒྱལ་པོ།
Sanskrit:
  • durjayaprabharāja AD

The name of an eon.

Located in 2 passages in the translation:

  • 10.­44
  • g.­235
g.­126

Dravidian

Wylie:
  • drA bi Da
Tibetan:
  • དྲཱ་བི་ཌ།
Sanskrit:
  • drāviḍa AD

A designation used for a group of languages spoken in the south of India, including Telugu, Kannada, Malayalam, and Tamil.

Located in 4 passages in the translation:

  • i.­75
  • 14.­4
  • 14.­6
  • 14.­24
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.­128

Dundubhisvara

Wylie:
  • rnga sgra
Tibetan:
  • རྔ་སྒྲ།
Sanskrit:
  • dundubhisvara AD

The principal buddha of the northern direction.

(Toh 555: rnga sgra skyabs)

Located in 5 passages in the translation:

  • i.­10
  • 1.­16
  • 2.­5
  • 8.­10
  • 17.­18
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.­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.­139

Essence of Illustrious Precious Radiance

Wylie:
  • rin po che’i ’od dpal gyi snying po
Tibetan:
  • རིན་པོ་ཆེའི་འོད་དཔལ་གྱི་སྙིང་པོ།
Sanskrit:
  • —

Name of the future buddha whom the goddess Ratnārcī is prophesied to become.

Located in 2 passages in the translation:

  • i.­64
  • 10.­40
g.­141

Essence of the Radiance of a Hundred Golden Lights

Wylie:
  • gser brgya’i ’od zer du snang ba’i snying po
Tibetan:
  • གསེར་བརྒྱའི་འོད་ཟེར་གསེར་དུ་སྣང་བ།
Sanskrit:
  • —

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

(Toh 555: Suvarṇaketuprabha; gser tog ’od)

Located in 2 passages in the translation:

  • i.­87
  • 23.­4
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.­152

five skandhas

Wylie:
  • phung po lnga
Tibetan:
  • ཕུང་པོ་ལྔ།
Sanskrit:
  • pañcaskandha

The five skandhas, or aggregates, are form, feeling, perception, formation, and consciousness. On the individual level the five aggregates refer to the basis upon which the mistaken idea of a self is projected.

Located in 9 passages in the translation:

  • i.­62
  • 6.­26
  • 9.­22
  • 10.­10-12
  • 10.­14
  • g.­153
  • g.­412
g.­153

formation

Wylie:
  • ’du byed
Tibetan:
  • འདུ་བྱེད།
Sanskrit:
  • saṃskāra AS

The meaning of this term varies according to context. As one of the skandhas it refers to various mental activities. In terms of the twelve phases of dependent origination it is the second, “formation” or “creation,” referring to activities with karmic results.

Located in 4 passages in the translation:

  • 9.­20
  • 25.­25-26
  • g.­152
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.­164

Gaṅgadevī

Wylie:
  • gang gA’i lha mo
Tibetan:
  • གང་གཱའི་ལྷ་མོ།
Sanskrit:
  • gaṅgadevī AD

A female disciple of the Tathāgata Great Mass of Light who became a cakravartin king eighty-four thousand times and eventually the Tathāgata Ratnārci.

Located in 2 passages in the translation:

  • i.­46
  • 5.­82
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.­172

Gopā

Wylie:
  • sa ’tsho ma
Tibetan:
  • ས་འཚོ་མ།
Sanskrit:
  • gopā AS

A wife of the Buddha Śākyamuni when he was Prince Siddhārtha, and the daughter of Daṇḍapāṇi.

Located in 3 passages in the translation:

  • i.­89
  • 25.­48
  • g.­107
g.­197

Great Mass of Light

Wylie:
  • ’od zer gyi phung po chen po
Tibetan:
  • འོད་ཟེར་གྱི་ཕུང་པོ་ཆེན་པོ།
Sanskrit:
  • —

A buddha in the distant past.

Located in 6 passages in the translation:

  • i.­46
  • 5.­79-82
  • g.­164
g.­201

Hārītī

Wylie:
  • ’phrog ma
Tibetan:
  • འཕྲོག་མ།
Sanskrit:
  • hārītī AS

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

Located in 7 passages in the translation:

  • i.­85
  • 1.­26
  • 12.­32
  • 12.­52
  • 15.­104
  • 22.­53
  • n.­370
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.­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.­211

Jalagarbha

Wylie:
  • chu’i snying po
Tibetan:
  • ཆུའི་སྙིང་པོ།
Sanskrit:
  • jalagarbha AD

The younger son of Jalavāhana and Jalāmbujagarbhā.

Located in 5 passages in the translation:

  • i.­89
  • 25.­3
  • 25.­17
  • 25.­27
  • 25.­49
g.­212

Jalāmbara

Wylie:
  • chu’i gos
Tibetan:
  • ཆུའི་གོས།
Sanskrit:
  • jalāmbara AS

The elder son of Jalavāhana and Jalāmbujagarbhā.

Located in 11 passages in the translation:

  • i.­89
  • 25.­3
  • 25.­17
  • 25.­19-21
  • 25.­27
  • 25.­39
  • 25.­41-42
  • 25.­49
g.­213

Jalāmbujagarbhā

Wylie:
  • chu’i pad+ma’i snying po
Tibetan:
  • ཆུའི་པདྨའི་སྙིང་པོ།
Sanskrit:
  • jalāmbujagarbhā AS

The wife of Jalavāhana.

Located in 6 passages in the translation:

  • i.­89
  • 25.­2-3
  • 25.­48
  • g.­211
  • g.­212
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.­232

Kauṇḍinya

Wylie:
  • kauN+Di n+ya
Tibetan:
  • ཀཽཎྜི་ནྱ།
Sanskrit:
  • kauṇḍinya AS

According to the Chinese translation, this is the family name (姓) of the brahmin master Vyākaraṇa, an interlocutor in The Sūtra of the Sublime Golden Light.

Located in 15 passages in the translation:

  • i.­37
  • i.­77
  • 1.­2
  • 2.­33
  • 2.­35
  • 2.­41
  • 2.­55
  • 15.­24
  • 15.­36
  • 15.­58
  • 15.­82
  • 15.­91
  • 15.­93
  • 15.­131
  • n.­62
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.­235

King Array of Pure Prayers

Wylie:
  • smon lam rnam par bkod pa’i rgyal po
Tibetan:
  • སྨོན་ལམ་རྣམ་པར་བཀོད་པའི་རྒྱལ་པོ།
Sanskrit:
  • —

The name prophesied for the bhikṣus who will attain buddhahood in the eon Difficult to Conquer King of Radiance, in the realm called Vimalaprabhā.

(Toh 555: Praṇidhāna­vyūhalaṃkāra­rāja; smon lam gyi bkod pas brgyan pa’i rgyal po)

Located in 2 passages in the translation:

  • i.­65
  • 10.­44
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.­259

Mahādeva

Wylie:
  • lha chen po
Tibetan:
  • ལྷ་ཆེན་པོ།
Sanskrit:
  • mahādeva AS

A prince in the past, the middle son of the King Mahāratha.

Located in 11 passages in the translation:

  • i.­90
  • 26.­21
  • 26.­24
  • 26.­31
  • 26.­48
  • 26.­50
  • 26.­89
  • 26.­93
  • 26.­95
  • 26.­144
  • g.­502
g.­270

Mahāprajāpatī

Wylie:
  • skye dgu’i bdag mo chen mo
Tibetan:
  • སྐྱེ་དགུའི་བདག་མོ་ཆེན་མོ།
Sanskrit:
  • mahāprajāpatī AD

The Buddha’s mother’s sister and his stepmother. She was the mother of Nanda, whom the Buddha later inspired to become a monk, as recorded in two sūtras bearing his name and elsewhere. She became the first bhikṣuṇī after the death of the Buddha’s father.

Located in 2 passages in the translation:

  • i.­90
  • 26.­144
g.­271

Mahāpraṇāda

Wylie:
  • sgra chen po
Tibetan:
  • སྒྲ་ཆེན་པོ།
Sanskrit:
  • mahāpraṇāda AS

A prince in the past, the eldest son of King Mahāratha.

Located in 11 passages in the translation:

  • i.­90
  • 26.­21
  • 26.­23
  • 26.­28
  • 26.­30
  • 26.­32
  • 26.­48
  • 26.­89
  • 26.­93
  • 26.­95
  • 26.­143
g.­273

Mahāratha

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

A king in the past.

Located in 18 passages in the translation:

  • i.­90
  • 26.­21
  • 26.­88
  • 26.­91
  • 26.­103
  • 26.­115
  • 26.­117-118
  • 26.­121
  • 26.­123
  • 26.­125
  • 26.­131
  • 26.­142-143
  • 26.­145
  • g.­259
  • g.­271
  • g.­276
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.­281

Maitreya

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitreya AS

Definition from the 84000 Glossary of Terms:

The bodhisattva Maitreya is an important figure in many Buddhist traditions, where he is unanimously regarded as the buddha of the future era. He is said to currently reside in the heaven of Tuṣita, as Śākyamuni’s regent, where he awaits the proper time to take his final rebirth and become the fifth buddha in the Fortunate Eon, reestablishing the Dharma in this world after the teachings of the current buddha have disappeared. Within the Mahāyāna sūtras, Maitreya is elevated to the same status as other central bodhisattvas such as Mañjuśrī and Avalokiteśvara, and his name appears frequently in sūtras, either as the Buddha’s interlocutor or as a teacher of the Dharma. Maitreya literally means “Loving One.” He is also known as Ajita, meaning “Invincible.”

For more information on Maitreya, see, for example, the introduction to Maitreya’s Setting Out (Toh 198).

Located in 8 passages in the translation:

  • i.­90
  • 1.­4
  • 8.­38
  • 8.­44
  • 15.­122
  • 17.­19
  • 22.­19
  • 26.­143
g.­285

maṇḍala

Wylie:
  • dkyil ’khor
Tibetan:
  • དཀྱིལ་འཁོར།
Sanskrit:
  • maṇḍala AD

Literally a “disk” or “circle,” in the ritual context a maṇḍala is a sacred space on the ground or a raised platform, arranged according to a pattern that varies from rite to rite.

Located in 6 passages in the translation:

  • i.­10-11
  • 8.­45-46
  • 15.­52
  • 19.­15
g.­291

Mañjuśrī

Wylie:
  • ’jam dpal
Tibetan:
  • འཇམ་དཔལ།
Sanskrit:
  • mañjuśrī AS

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

Located in 7 passages in the translation:

  • i.­90
  • 1.­4
  • 8.­33
  • 8.­44
  • 22.­19
  • 26.­144
  • g.­322
g.­294

Māyā

Wylie:
  • sgyu ’phrul
Tibetan:
  • སྒྱུ་འཕྲུལ།
Sanskrit:
  • māyā AD

The Buddha’s mother, more commonly called Māyādevī.

Located in 2 passages in the translation:

  • 26.­143
  • g.­107
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.­306

Nanda

Wylie:
  • dga’ bo
Tibetan:
  • དགའ་བོ།
Sanskrit:
  • nanda AD

A nāga king.

Located in 2 passages in the translation:

  • 22.­49
  • g.­270
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.­327

perfections

Wylie:
  • pha rol tu phyin pa
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • pāramitā AS

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

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

Located in 13 passages in the translation:

  • i.­40
  • i.­51
  • 4.­77
  • 4.­96
  • 5.­33-35
  • 6.­16
  • 6.­28
  • 7.­27
  • 10.­46
  • 23.­7
  • 23.­12
g.­329

Pinnacle of Lords

Wylie:
  • dbang po’i tog
Tibetan:
  • དབང་པོའི་ཏོག
Sanskrit:
  • —

The father of Balendraketu and a king in the distant past.

Located in 2 passages in the translation:

  • i.­82
  • 20.­3
g.­338

Prasanna­vadanotpala­gandha­kūṭa

Wylie:
  • rab tu dang ba’i zhal ut+pa la’i dri brtsegs pa
Tibetan:
  • རབ་ཏུ་དང་བའི་ཞལ་ཨུཏྤ་ལའི་དྲི་བརྩེགས་པ།
Sanskrit:
  • prasanna­vadanotpala­gandha­kūṭa AS

The name of ten thousand future buddhas.

(Toh 555: zhal dang spyan rnam par dag cing ut pa la’i dri’i ri mo)

Located in 2 passages in the translation:

  • i.­87
  • 23.­13
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.­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.­355

Rāhula

Wylie:
  • sgra gcan
  • sgra gcan zin
Tibetan:
  • སྒྲ་གཅན།
  • སྒྲ་གཅན་ཟིན།
Sanskrit:
  • rāhula AS

Śākyamuni Buddha’s son who became the first novice monk and a prominent member of his monastic saṅgha.

Located in 3 passages in the translation:

  • i.­89
  • 2.­33
  • 25.­49
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.­364

Ratnaketu

Wylie:
  • rin chen tog
Tibetan:
  • རིན་ཆེན་ཏོག
Sanskrit:
  • ratnaketu AS

The principal buddha of the southern direction.

See also Toh 555, g.­376 .

Located in 7 passages in the translation:

  • i.­10
  • 1.­16
  • 2.­5
  • 5.­69
  • 8.­8
  • 17.­14
  • 17.­16
g.­366

Ratna­kusuma­guṇa­sāgara­vaiḍūrya­kanaka­giri­suvarṇa­kāñcana­prabhāsaśrī

Wylie:
  • rin chen me tog yon tan rgya mtsho bai DUr+ya dang gser gyi ri kha dog bzang po gser du snang ba’i dpal
Tibetan:
  • རིན་ཆེན་མེ་ཏོག་ཡོན་ཏན་རྒྱ་མཚོ་བཻ་ཌཱུརྱ་དང་གསེར་གྱི་རི་ཁ་དོག་བཟང་པོ་གསེར་དུ་སྣང་བའི་དཔལ།
Sanskrit:
  • ratna­kusuma­guṇa­sāgara­vaiḍūrya­kanaka­giri­suvarṇa­kāñcana­prabhāsaśrī AS

(Toh 555: Vaiḍūrya­kanaka­giri­ratna­kusuma­prabhā­śrīguṇa­sāgara; bai DUr+ya dang gser gyi ri bo rin po che’i me tog snang ba spal gyi yon tan rgya mtsho)

Located in 2 passages in the translation:

  • i.­78
  • 16.­2
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.­370

Ratnārci

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

A buddha.

Located in 4 passages in the translation:

  • i.­46
  • 5.­82
  • 5.­84
  • g.­164
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.­372

Ratnoccaya

Wylie:
  • rin chen sogs pa
Tibetan:
  • རིན་ཆེན་སོགས་པ།
Sanskrit:
  • ratnoccaya AS

A dharmabhāṇaka in the distant past who eventually became the Buddha Akṣobhya.

(Yongle, Lithang, Peking, Narthang, and Choné: rin chen sogs, rin chen sogs pa. Toh 555: rin chen brtsegs pa)

Located in 13 passages in the translation:

  • i.­84
  • 21.­7
  • 21.­9-14
  • 21.­18-19
  • 21.­21
  • 21.­29
  • n.­438
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.­382

Rūpyaketu

Wylie:
  • dngul tog
Tibetan:
  • དངུལ་ཏོག
Sanskrit:
  • rūpyaketu AD

The older son of the bodhisattva Ruciraketu.

Located in 5 passages in the translation:

  • i.­87
  • 7.­39
  • 23.­3
  • n.­471
  • g.­455
g.­383

Rūpyaprabha

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

The younger son of the bodhisattva Ruciraketu.

Located in 4 passages in the translation:

  • i.­87
  • 7.­39
  • 23.­4
  • g.­141
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.­416

Shigatsé

Wylie:
  • gzhis ka rtse
Tibetan:
  • གཞིས་ཀ་རྩེ།
Sanskrit:
  • —

The principal town in the Tsang region of central Tibet, which was the capital during a period of Tibetan history.

Located in 1 passage in the translation:

  • i.­27
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.­432

stūpa

Wylie:
  • mchod rten
Tibetan:
  • མཆོད་རྟེན།
Sanskrit:
  • stūpa AS

Definition from the 84000 Glossary of Terms:

The Tibetan translates both stūpa and caitya with the same word, mchod rten, meaning “basis” or “recipient” of “offerings” or “veneration.” Pali: cetiya.

A caitya, although often synonymous with stūpa, can also refer to any site, sanctuary or shrine that is made for veneration, and may or may not contain relics.

A stūpa, literally “heap” or “mound,” is a mounded or circular structure usually containing relics of the Buddha or the masters of the past. It is considered to be a sacred object representing the awakened mind of a buddha, but the symbolism of the stūpa is complex, and its design varies throughout the Buddhist world. Stūpas continue to be erected today as objects of veneration and merit making.

Located in 14 passages in the translation:

  • i.­90
  • 5.­8
  • 5.­72
  • 6.­149
  • 18.­16
  • 22.­8-9
  • 22.­28
  • 22.­31
  • 26.­10-12
  • 26.­145
  • 26.­148
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.­437

Śuddhodana

Wylie:
  • zas gtsang ma
Tibetan:
  • ཟས་གཙང་མ།
Sanskrit:
  • śuddhodana AD

The Buddha Śākyamuni’s father.

Located in 4 passages in the translation:

  • i.­89-90
  • 25.­46
  • 26.­143
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.­449

Sūrya

Wylie:
  • nyi ma
Tibetan:
  • ཉི་མ།
Sanskrit:
  • sūrya AS

The god of the sun.

Located in 5 passages in the translation:

  • i.­85
  • 22.­74-75
  • n.­433
  • g.­526
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.­455

Suvarṇa­jambu­dhvaja­kāñcanābha

Wylie:
  • gser ’dzam bu’i gser gyi rgyal mtshan gyi ’od
Tibetan:
  • གསེར་འཛམ་བུའི་གསེར་གྱི་རྒྱལ་མཚན་གྱི་འོད།
Sanskrit:
  • suvarṇa­jambu­dhvaja­kāñcanābha AS

A buddha in the distant future who is Rūpyaketu, the son of Ruciraketu, in the time of Śākyamuni.

(Toh 555: Suvarṇa­ratnākaracchatra­kūṭa; gser dang rin po che’i ri bo’i rgyal po)

Located in 3 passages in the translation:

  • i.­87
  • 23.­3-4
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.­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.­474

trichiliocosm

Wylie:
  • stong gsum
  • stong gsum gyi stong chen po’i rjig rten gyi khams
Tibetan:
  • སྟོང་གསུམ།
  • སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་རྗིག་རྟེན་གྱི་ཁམས།
Sanskrit:
  • tri­sāhasra­mahā­sāhasra­loka­dhātu AS

Definition from the 84000 Glossary of Terms:

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

Located in 19 passages in the translation:

  • i.­10
  • 2.­5
  • 4.­9
  • 5.­40
  • 5.­51-52
  • 5.­72
  • 6.­37-38
  • 9.­29
  • 9.­31
  • 12.­33-34
  • 12.­109
  • 13.­13
  • 15.­45
  • 15.­97
  • 15.­120
  • 21.­14
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.­478

twelve phases of dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba yan lag bcu gnyis
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་ཡན་ལག་བཅུ་གཉིས།
Sanskrit:
  • dvādaśāṅga­pratītya­samutpāda AD

Definition from the 84000 Glossary of Terms:

The principle of dependent origination asserts that nothing exists independently of other factors, the reason for this being that things and events come into existence only by dependence on the aggregation of multiple causes and conditions. In general, the processes of cyclic existence, through which the external world and the sentient beings within it revolve in a continuous cycle of suffering, propelled by the propensities of past actions and their interaction with afflicted mental states, originate dependent on the sequential unfolding of twelve links: (1) fundamental ignorance, (2) formative predispositions, (3) consciousness, (4) name and form, (5) sense field, (6) sensory contact, (7) sensation, (8) craving, (9) grasping, (10) rebirth process, (11) actual birth, (12) aging and death. It is through deliberate reversal of these twelve links that one can succeed in bringing the whole cycle to an end.

Located in 4 passages in the translation:

  • n.­495
  • g.­110
  • g.­153
  • g.­412
g.­481

Unobstructed Appearance of the Light of a Lion’s Ornament

Wylie:
  • seng ge’i tog gi ’od zer snang ba thogs pa med pa
Tibetan:
  • སེང་གེའི་ཏོག་གི་འོད་ཟེར་སྣང་བ་ཐོགས་པ་མེད་པ།
Sanskrit:
  • —

A bodhisattva.

Yongle and Peking: seng ge’i tog ’od zer snang ba thogs pa med pa.

Located in 2 passages in the translation:

  • i.­54
  • 6.­129
g.­488

Vairocana

Wylie:
  • rnam par snang mdzad
Tibetan:
  • རྣམ་པར་སྣང་མཛད།
Sanskrit:
  • vairocana

Located in 1 passage in the translation:

  • i.­10
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.­493

Vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi AS

Definition from the 84000 Glossary of Terms:

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

In this text:

(Toh 555: rdo rje’i thal mo)

Located in 12 passages in the translation:

  • i.­75
  • 1.­4
  • 8.­34
  • 12.­32
  • 12.­52
  • 14.­8-9
  • 22.­26
  • 22.­41
  • n.­286
  • g.­277
  • g.­492
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.­512

Vimalaprabhā

Wylie:
  • dri ma med pa’i ’od
Tibetan:
  • དྲི་མ་མེད་པའི་འོད།
Sanskrit:
  • vimalaprabhā AD

The future realm where five hundred thousand bhikṣus in the Buddha’s saṅgha will become buddhas.

Located in 2 passages in the translation:

  • 10.­44
  • g.­235
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.­522

Vyākaraṇa

Wylie:
  • lung ston pa
Tibetan:
  • ལུང་སྟོན་པ།
Sanskrit:
  • vyākaraṇa AS

The brahmin master, interlocutor in The Sūtra of the Sublime Golden Light. See also n.­62.

Located in 11 passages in the translation:

  • i.­37
  • 2.­33
  • 2.­35
  • 2.­41
  • 2.­55
  • 15.­24
  • 15.­82
  • 15.­93
  • n.­62
  • n.­498
  • g.­232
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-introduction.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-introduction.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-introduction.Copy

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