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གསེར་འོད་དམ་པའི་མདོ།

The Sūtra of the Sublime Golden Light (3)
Chapter 10: Dṛḍhā, the Goddess of the Earth In the Sanskrit, this chapter is divided into chapters 10 and 11, with the former being a very short chapter, “The Dhāraṇī of All the Buddhas and Bodhisattvas.” In Toh 555 and Toh 556, that chapter forms part of the conclusion of chapter 17.

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 557

Degé Kangyur, vol. 90 (rgyud ’bum, pa), folios 1.b–62.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
+ 21 sections- 21 sections
· Chapter 1: The Introduction
· Chapter 2: The Teaching on the Lifespan of the Tathāgata
· Chapter 3: The Dream
· Chapter 4: The Confession
· Chapter 5: The Source of Lotus Flowers: A Praise of All the Buddhas
· Chapter 6: Emptiness
· Chapter 7: The Four Mahārājas
· Chapter 8: Sarasvatī
· Chapter 9: The Great Goddess Śrī
· Chapter 10: Dṛḍhā, the Goddess of the Earth
· Chapter 11: Saṃjñeya
· Chapter 12: The King’s Treatise: The Commitment of the Lord of Devas
· Chapter 13: Susaṃbhava
· Chapter 14: The Protection Given by Yakṣas
· Chapter 15: The Prophecy to Ten Thousand Devas
· Chapter 16: Ending Illness
· Chapter 17: The Story of the Fish Guided by Jalavāhana
· Chapter 18: The Gift of the Body to a Tigress
· Chapter 19: Praise by All Bodhisattvas
· Chapter 20: The Praise of All Tathāgatas
· Chapter 21: The Conclusion
tr. The Translation
+ 21 chapters- 21 chapters
1. Chapter 1: The Introduction
2. Chapter 2: The Teaching on the Lifespan of the Tathāgata
3. Chapter 3: The Dream
4. Chapter 4: The Confession
5. Chapter 5: The Source of Lotus Flowers: A Praise of All the Buddhas
6. Chapter 6: Emptiness
7. Chapter 7: The Four Mahārājas
8. Chapter 8: Sarasvatī
9. Chapter 9: The Great Goddess Śrī
10. Chapter 10: Dṛḍhā, the Goddess of the Earth
11. Chapter 11: Saṃjñeya
12. Chapter 12: The King’s Treatise: The Commitment of the Lord of Devas
13. Chapter 13: Susaṃbhava
14. Chapter 14: The Protection Given by Yakṣas
15. Chapter 15: The Prophecy to Ten Thousand Devas
16. Chapter 16: Ending Illness
17. Chapter 17: The Story of the Fish Guided by Jalavāhana
18. Chapter 18: The Gift of the Body to a Tigress
19. Chapter 19: Praise by All Bodhisattvas
20. Chapter 20: The Praise of All Tathāgatas
21. Chapter 21: The Conclusion
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 shortest version of The Sūtra of the Sublime Golden Light preserved in the Kangyur. It comprises twenty-one chapters, was translated into Tibetan primarily from Sanskrit, and is the only version for which a complete Sanskrit manuscript survives.


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 André Rodrigues was in charge of the digital publication process.

ac.­3

The translation of this text has been made possible through the generous sponsorship of May Gu, George Gu, Likai Gu and Tiffany Tai, Lillian Gu and Jerry Yen.


i.

Introduction

i.­1

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

Tantric Rituals

The Sūtra of the Sublime Golden Light in India

The Sūtra outside India

The Sūtra in Tibet

Comparing the Versions

Translations into Western Languages

Detailed Summary of The Sūtra of the Sublime Golden Light

Chapter 1: The Introduction

Chapter 2: The Teaching on the Lifespan of the Tathāgata

Chapter 3: The Dream

Chapter 4: The Confession

Chapter 5: The Source of Lotus Flowers: A Praise of All the Buddhas

Chapter 6: Emptiness

Chapter 7: The Four Mahārājas

Chapter 8: Sarasvatī

Chapter 9: The Great Goddess Śrī

Chapter 10: Dṛḍhā, the Goddess of the Earth

Chapter 11: Saṃjñeya

Chapter 12: The King’s Treatise: The Commitment of the Lord of Devas

Chapter 13: Susaṃbhava

Chapter 14: The Protection Given by Yakṣas

Chapter 15: The Prophecy to Ten Thousand Devas

Chapter 16: Ending Illness

Chapter 17: The Story of the Fish Guided by Jalavāhana

Chapter 18: The Gift of the Body to a Tigress

Chapter 19: Praise by All Bodhisattvas

Chapter 20: The Praise of All Tathāgatas

Chapter 21: The Conclusion


Text Body

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

1.

Chapter 1: The Introduction

[B1] [F.1.b]


1.­1

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

1.­2
Thus did I hear at one time.22
The Tathāgata was dwelling
On Vulture Peak, in the Dharma realm,
The profound buddha field of activity.
1.­3
He taught this Sublime Golden Light‍—
Which is the lord king of sūtras‍—
To the supreme bodhisattvas,
Who are pure and immaculate.
1.­4
It is profound to listen to
And profound to analyze.
It has received the blessings
Of the buddhas in the four directions:

2.

Chapter 2: The Teaching on the Lifespan of the Tathāgata

2.­1

Also, at that time, there dwelled in the great city of Rājagṛha [F.3.a] a bodhisattva mahāsattva by the name of Ruciraketu. He had served past jinas, had developed roots of merit, and had attended 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. What are those two? Forsaking killing and giving food.’ The Bhagavat Śākyamuni has forsaken killing and has correctly adopted 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 extent 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 Dream

3.­1

The bodhisattva Ruciraketu then went to sleep and in a dream saw a golden drum54 that was shining brightly 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 trees, encircled by assemblies of many hundreds of thousands. Looking straight ahead, they were teaching the Dharma.

3.­2

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.


4.

Chapter 4: The Confession55

4.­1
“One night, though I was not
Sleepy,56 I entered a dream.
I saw a large, beautiful drum
Entirely of golden light.
4.­2
“It was shining like the sun
And completely bright,
Illuminating the ten directions.
I saw buddhas everywhere,
4.­3
“Seated beneath precious trees [F.7.a]
On precious beryl thrones,
Looking straight ahead in the middle
Of many hundreds of thousands of followers.
4.­4
“I saw someone resembling a brahmin
Who beat that big drum.
As he was beating it,
There came these verses:

5.

Chapter 5: The Source of Lotus Flowers: A Praise of All the Buddhas

5.­1

[B2] 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.

5.­2
“ ‘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.97

6.

Chapter 6: Emptiness

6.­1

[F.13.b] Then the Bhagavat recited these verses:

6.­2
“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.
6.­3
“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.
6.­4
“I teach this lord of supreme sūtras
Through other methods, ways, and causes,
And through compassion, so that all beings will understand
And so that it will arise in beings.131

7.

Chapter 7: The Four Mahārājas

7.­1

Then Mahārāja Vaiśravaṇa, Mahārāja Dhṛtarāṣṭra, Mahārāja Virūḍhaka, and Mahārāja Virūpākṣa rose from their seats, and with their upper robe over one shoulder, knelt on their right knee and, with palms together in homage, bowed toward the Bhagavat and said, “Venerable149 Bhagavat, this Lord King of Sūtras, The Sublime Golden Light, is taught by all the tathāgatas; it is viewed by all the tathāgatas; it is thought of150 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 calamity151 of famines to an end; it brings the calamity152 of disease to an end; it dispels all planetary influences;153 it brings perfect peace; it ends misery and troubles; and it brings to an end various kinds of calamities‍—it overcomes a hundred thousand calamities.


8.

Chapter 8: Sarasvatī

8.­1

[F.28.b] 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 wisdom. If any line of verse or syllables of this Lord King of Sūtras, the Sublime Golden Light is left out or forgotten, I will bring all definitions, lines of verse, and syllables to those dharmabhāṇaka bhikṣus.195


9.

Chapter 9: The Great Goddess Śrī

9.­1

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 resolute255 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, [F.31.a] 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 will remain for a long time in Jambudvīpa and will not disappear, and so that beings will hear this Lord King of Sūtras, the Sublime Golden Light and 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 a future time 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.


10.

Chapter 10: Dṛḍhā, the Goddess of the Earth274

10.­1

“I pay homage to the Bhagavat Tathāgata Ratnaśikhin.

10.­2

“I pay homage to the Bhagavat Tathāgata Vimalajvala­ratna­suvarṇa­raśmi­prabhā­śikhin275

10.­3

“I pay homage to the Tathāgata Jambu Golden Victory Banner Golden Appearance.276

10.­4

“I pay homage to the Tathāgata Suvarṇa­prabhagarbha.277

10.­5

“I pay homage to the Tathāgata Radiance of a Hundred Suns’ Illuminating Essence.278

10.­6

“I pay homage to the Tathāgata Suvarṇa­ratnākaracchatra­kūṭa.

10.­7

“I pay homage to the Tathāgata Suvarṇa­puṣpa­jvalaraśmi­ketu.

10.­8

“I pay homage to the Tathāgata Mahāpradīpa.

10.­9

“I pay homage to the Tathāgata Ratnaketu.

10.­10

“I pay homage to the bodhisattva Ruciraketu.

10.­11

“I pay homage to the bodhisattva Suvarṇa­prabhāsottama.

10.­12

“I pay homage to the bodhisattva Golden Essence.279

10.­13

“I pay homage to the bodhisattva Sadāprarudita.

10.­14

“I pay homage to the bodhisattva Dharmodgata.

10.­15

“I pay homage to the Tathāgata Akṣobhya in the east.

10.­16

“I pay homage to the Tathāgata Ratnaketu in the south.

10.­17

“I pay homage to the Tathāgata Amitāyus in the west.

10.­18

“I pay homage to the Tathāgata Dundubhisvara in the north.

10.­19

“Whoever possesses, reads, or learns these names of the tathāgatas and the names of the bodhisattvas from this Lord King of Sūtras, the Sublime Golden Light will remember their past lives.” [F.33.a]

10.­20

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, region, wilderness, mountain cave,280 or royal residence‍—wherever, Bhagavat, this Lord King of Sūtras, the Sublime Golden Light is taught at length281‍—I, Dṛḍhā, the goddess of the earth, will come to that place.

10.­21

“Wherever a Dharma throne is arranged for the dharmabhāṇaka bhikṣu, and wherever the dharmabhāṇaka, upon that throne, extensively teaches this Lord King of Sūtras, the Sublime Golden Light, venerable Bhagavat, I, Dṛḍhā, the goddess of the earth, will come to that place. With my body invisible, I will go beneath that Dharma throne, and with my highest limb, my head, I will support that dharmabhāṇaka bhikṣu under the soles of his feet.

10.­22

“I also will listen to the Dharma and be satiated by this distilled nectar of the Dharma. I will honor him; I will make offerings to him. Having been satiated, having honored him, and being delighted, I will increase the fertility of this sixty-eight-thousand-yojana-wide aggregation of the earth down to its vajra foundation. I will honor it and perfect it. On its surface I will saturate it, this disk of the earth, as far as the ocean, with the oil of the earth’s fertility. I will cause this great earth to be resplendent. Then, in this Jambudvīpa, the grass, bushes, herbs, and forests will grow with perfect resplendence. [F.33.b] All parks, forests, trees, leaves, flowers, fruits, and harvests of various kinds will be resplendent, aromatic, lustrous, delicious, beautiful, and huge.

10.­23

“When beings consume them as various kinds of drink and food, their lifespan, strength, complexion, and faculties will increase. Being endowed with such majesty, strength, complexion, and form, they will accomplish many hundreds of thousands of the various different things necessary on this earth. They will be dedicated to that and make an effort in that. They will accomplish actions that create strength.

10.­24

“Venerable Bhagavat, this will cause all of Jambudvīpa to have peace, good harvests, increase, and joy. It will become filled with human beings. All beings in Jambudvīpa will become happy and experience various kinds of joy. Those beings will possess majesty, strength, and excellent color and form.

10.­25

“For the sake of this Lord King of Sūtras, the Sublime Golden Light, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās should approach the Dharma seat of those who possess this lord king of the sūtras. Having approached it with a perfectly trusting mind, for the welfare, benefit, and happiness of all beings, they should supplicate the dharmabhāṇaka so that this Lord King of Sūtras, the Sublime Golden Light will be taught extensively.

10.­26

“Why should they do that? Venerable Bhagavat, if this Lord King of Sūtras, the Sublime Golden Light is taught, I, the earth goddess Dṛḍhā, with my servants, will have supreme resplendence and supreme strength. Our bodies will develop strength, diligence, and great power. [F.34.a] Our bodies will gain magnificence, glory, and splendor.

10.­27

Venerable Bhagavat, I, the earth goddess Dṛḍhā, will be satiated by this distilled nectar of the Dharma. I will attain great magnificence, strength, diligence, power, and speed.282 The great fertility of earth will increase in this Jambudvīpa’s seven thousand yojanas. The great earth will become magnificent.

10.­28

“Venerable Bhagavat, the beings who dwell upon the earth will increase, expand, and become vast. They will also become widespread, and just as the beings who are upon the earth will become widespread, they will also experience a variety of enjoyments. They will experience happiness. They will all enjoy various kinds of food and drink, remain in various kinds of happiness with the entire variety of pleasurable requisites that are present upon the earth, appear from the earth, and are dependent upon the earth, such as clothes, beds, seats,283 dwellings, houses, divine palaces, parks, rivers, pools, springs, ponds, lakes, and reservoirs.

10.­29

“Venerable Bhagavat, because of this, all those beings will be repaying my kindness. There is no doubt that this Lord King of Sūtras, the Sublime Golden Light should be respected, listened to, honored, venerated, revered, and offered to.

10.­30

“Venerable Bhagavat, when those beings leave their individual families and individual homes in order to go to the dharmabhāṇaka; and having gone there have listened to this Lord King of Sūtras, the Sublime Golden Light; and having heard it returned to their own individual families, homes, villages, and market towns, they will say to those who live in their own home, ‘We have heard a profound Dharma today. We have obtained an inconceivable accumulation of merit today. [F.34.b] By listening to that Dharma, we have pleased many hundreds of thousands of quintillions of tathāgatas. By listening to that Dharma today, we have been completely freed from rebirth in the hells, as animals, in the world of Yama, and in the realm of the pretas. By listening to this Dharma today, we have obtained rebirth in the future as devas and humans for many hundreds of thousands of lifetimes.’

10.­31

“When they are in their own homes, if they tell even one example from this Lord King of Sūtras, the Sublime Golden Light to those other beings, or just one chapter from this Lord King of Sūtras, the Sublime Golden Light or one history, or even the name of one bodhisattva or the name of one tathāgata, or just one four-line verse or even a single line of verse, and those other beings hear it‍—or even if they teach others only the name of this Lord King of Sūtras, the Sublime Golden Light‍—then, venerable Bhagavat, wherever those different beings in different places speak about, or listen to, or talk to one another about these various kinds of causes from the sūtra, then, venerable Bhagavat, all those places will become very resplendent. They will become very lustrous. In those various places, for all those beings, the various fertilities of the earth and all requisites will increase, augment, and expand, and all those beings will be happy. They will have great wealth and great enjoyments. They will aspire to generosity, and they will have true faith in the Three Jewels.” [F.35.a]

10.­32

When she had spoken, the Bhagavat said to Dṛḍhā, the goddess of the earth, “Goddess of the earth, if any being listens to even one line from this Lord King of Sūtras, the Sublime Golden Light then when they pass away from this human world, they will be reborn as a deva in the Trāyastriṃśa paradise or among another class of devas.284

10.­33

“Goddess of the earth, anyone who, in order to make offerings to this Lord King of Sūtras, the Sublime Golden Light, beautifully adorns those places, even with just one parasol or one flag or by draping one cloth, then, goddess of the earth, they will dwell in those constantly adorned places, divine aerial palaces made of the seven jewels in the seven paradises285 of the desire realm that are perfectly adorned by all adornments. When those beings pass away from this human realm, they will be reborn in those aerial palaces made of the seven jewels, and at that time, goddess of the earth, they will be reborn seven times in each of those aerial palaces made of the seven jewels. They will experience the inconceivable bliss of the devas.”

10.­34

When the Bhagavat had spoken, the earth goddess Dṛḍhā said to the Bhagavat, “Therefore, venerable Bhagavat, I, the earth goddess Dṛḍhā, will be present in the ground below the Dharma seat that is the Dharma seat upon which the dharmabhāṇaka bhikṣu is seated. For the sake of those beings who have planted good roots with hundreds of thousands of buddhas, I will make my body invisible and will support that dharmabhāṇaka bhikṣu’s feet with my highest limb, my head, so that this Lord King of Sūtras, the Sublime Golden Light will remain for a long time in Jambudvīpa and will not disappear soon; so that beings will hear this Lord King of Sūtras, the Sublime Golden Light and will experience the happiness of devas and humans for many hundreds of thousands of quintillions of eons; and so that they will be in the company of tathāgatas and [F.35.b] will in a future time attain the highest, most complete enlightenment of buddhahood and become completely free of the suffering of the hells, the lives of animals, and the world of Yama.”

10.­35

This concludes “Dṛḍhā, the Goddess of the Earth,” the tenth chapter of “The Lord King of Sūtras, the Sublime Golden Light.”


11.

Chapter 11: Saṃjñeya286

11.­1

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,287 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,288 or royal residence.


12.

Chapter 12: The King’s Treatise: The Commitment of the Lord of Devas

12.­1

[B4] I pay homage to the bhagavat tathāgata arhat samyak­saṃbuddha Ratna­kusuma­guṇa­sāgara­vaiḍūrya­kanaka­giri­suvarṇa­kāñcana­prabhāsa­śrī. [F.37.a]

12.­2

I pay homage to Śākyamuni, who lights the lamp of the Dharma, the bhagavat tathāgata arhat samyak­saṃbuddha whose body is adorned by many hundreds of thousands of quintillions of qualities.

12.­3

I pay homage to the great goddess Śrī, who has a perfection of immeasurable grains and a fortune of qualities.


13.

Chapter 13: Susaṃbhava

13.­1
“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.
13.­2
“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.
13.­3
“Many countless eons ago,
I was King Susaṃbhava
Within the teaching of the sugata Ratnaśikhin,
A sugata who had passed into nirvāṇa.
13.­4
“He was a cakravartin who ruled the four continents,
And he reigned315 over the land as far as the oceans.
At that time, the excellent king went to sleep
In the royal palace for the teaching of the lord of jinas.

14.

Chapter 14: The Protection Given by Yakṣas

14.­1

“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.”


15.

Chapter 15: The Prophecy to Ten Thousand Devas

15.­1

When the Bhagavat had said that, the noble goddess Bodhisattvasamuccayā asked him, “Venerable Bhagavat, 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?

15.­2

“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. [F.45.a] He will appear in that world as the tathāgata arhat samyak­saṃbuddha, the one with wisdom and virtuous conduct,347 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.


16.

Chapter 16: Ending Illness

16.­1

“Noble goddess, 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.


17.

Chapter 17: The Story of the Fish Guided by Jalavāhana

17.­1

[B5] “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,358 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.’


18.

Chapter 18: The Gift of the Body to a Tigress

18.­1

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

18.­2

“The Bhagavat,369 with the light rays of a hundred various, stainless, and vast qualities shining on the earth370 and in the paradises, with the vision of unimpeded wisdom, and the power to suppress adversaries,371 accompanied by a thousand bhikṣus, was traveling and passing through the Pañcala372 land and came to a forest.


19.

Chapter 19: Praise by All Bodhisattvas

19.­1

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: [F.60.b]


20.

Chapter 20: The Praise of All Tathāgatas407

20.­1

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

20.­2
“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 exalted408 color, you manifest supreme peace,
And you shine with light like a thousand suns.

21.

Chapter 21: The Conclusion

21.­1

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

21.­2
“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.
21.­3
“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!

n.

Notes

n.­1
The Sūtra of the Sublime Golden Light (2) (Suvarṇa­prabhāsottama­sūtra, Toh 556).
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 (Abhisamaya­vibhaṅga), Toh 1490, folio 201.a; (2) Āryadeva, spyod pa bsdud pa’i sgron ma (Caryāmelāpaka­pradīpa), Toh 1803, folio 106.a; (3) Mañjuśrīkīrti, ’jam dpal gyi mtshan yang dag par brjod pa’i rgya cher bshad pa (Mañjuśrī­nāma­saṃgīti­ṭīkā), Toh 2534, folio 217.b; (4) Dīpaṁkaraśrījñāna, shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭa­sāhasrikā­prajñāpāramitā­vyākhyānābhi­samayālaṃkārāloka), Toh 3791, folio 84.b; (5) Dharmakīrtiśrī, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa rtogs par dka’ ba’i snang ba zhes bya ba’i ’grel bshad (Abhi­samayālaṃkāra­nāma­prajñāpāramitopadeśa­śāstra­vṛtti­durbodhāloka­nāmaṭīkā), Toh 3794, folio 152.b; (6) Dharmamitra, shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i ’grel bshad tshig rab tu gsal ba (Abhi­samayālaṃkāra­kārikā­prajñāpāramitopadeśa­śāstraṭīkā­prasphuṭapadā), Toh 3796, folio 104.a.
n.­22
In the Sanskrit version of this text, this phrase is part of the first verse, while in the Tibetan, keeping to the traditional phraseology, has more syllables than the following lines. 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.­54
The Sanskrit translates as “he saw a bherī drum made of gold.”
n.­55
According to the Tibetan bshags pa. In Sanskrit the title is deśana (“The Teaching”).
n.­56
According to the Sanskrit atandrena. The Tibetan translates as g.yel ba med pa, which usually means “undistracted,” although that does not appear to be the meaning here.
n.­97
The Sanskrit translates as “the saṅgha of those jinas.”
n.­131
According to the Tibetan. The Sanskrit translates as “for the sake of the arising of compassion for beings.”
n.­149
“Venerable” is here absent in the Sanskrit.
n.­150
According to the Tibetan dgongs pa. The Sanskrit has samanvāgataḥ (“provided by”).
n.­151
From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has dus ngan (“bad times”).
n.­152
From the Sanskrit kāntāra. The Tibetan translates as its other meaning dgon pa (“wilderness”). Toh 555 has sdug bsngal (“suffering”).
n.­153
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.­195
The Sanskrit here has dhāraṇīṃ cānupradāsyāmi smṛtyasaṃ­pramoṣaṇāya, “and bestow on him the power of mental retention, so perfect memory.” It occurs further on in the Tibetan.
n.­255
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.­274
In the Sanskrit, this chapter is divided into chapters 10 and 11, with the former being a very short chapter, “The Dhāraṇī of All the Buddhas and Bodhisattvas.” In Toh 555 and Toh 556, that chapter forms part of the conclusion of chapter 17.
n.­275
The Sanskrit has only Ratnaśikhin.
n.­276
Absent in the Sanskrit.
n.­277
Absent in the Sanskrit.
n.­278
Absent in the Sanskrit.
n.­279
The Sanskrit has Suvarṇagandha.
n.­280
According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).
n.­281
According to the Sanskrit. This verb appears to be missing from the Tibetan.
n.­282
According to the Sanskrit vega. In the Sanskrit, the adjective “great” is clearly meant to refer to this entire list of qualities.
n.­283
According to the Sanskrit and Toh 556. Not in Toh 557 in an apparent scribal omission.
n.­284
According to the Sanskrit. The Tibetan may have suffered an omission, as it could be read literally as “any class of deities within the Trāyastriṃśa class of deities.”
n.­285
The standard list of desire-realm paradises has only six. Perhaps this is meant to include the realm of the asuras, or it may be simply an error. Toh 555 has six paradises.
n.­286
The title of this chapter in Toh 556 translates as “Saṃjñeya, the Lord of Yakṣas.” The Sanskrit translates as “The Great Yakṣa General Saṃjñeya.”
n.­287
According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).
n.­288
According to the Sanskrit girikandara. Toh 557 has ri’i sman ljongs (“land of mountain herbs”).
n.­315
According to the Sanskrit praśāsyate. Toh 557 translates according one of its other meanings: “teach” (ston). Toh 555 has btul (“subjugated”).
n.­347
This refers to the eightfold path, with wisdom being the right view and conduct being the other seven aspects of the path.
n.­358
Absent in the Sanskrit.
n.­369
Although this is presented as a narration by the Buddha, he is described in the third person.
n.­370
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.­371
The Sanskrit also has “having attained the five kinds of vision.”
n.­372
According to the Tibetan lnga lan pa and in Toh 555 the transliterated pañcala. The Bhagji edition has prañcala.
n.­407
In the Sanskrit, this is a continuation of the previous chapter and not a separate chapter.
n.­408
From the Sanskrit udāra, which the Tibetan has translated as rgya che (“vast”).

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. English translation The Sūtra of the Sublime Golden Light (2) 2024.

gser ’od dam pa mdo sde’i dbang po’i rgyal po zhes bya ba theg pa chen po’i mdo (Suvarṇa­prabhāsottama­sūtrendra­rāja­nāma­mahāyāna­sūtra). Toh 557, Degé Kangyur vol. 90 (rgyud ’bum, pha), folios 1.a–62.a.

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 (Pradīpoddyotanābhi­saṃdhi­prakāśikā­nāma­vyākhyāṭīkā). Toh 1793, Degé Tengyur vols. 32–33 (rgyud, ki), folios 1.b–292.a, and (rgyud, khi), folios 1.b–155.a.

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

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

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

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

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

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

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

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

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

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

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

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

Paltsek (dpal brtsegs). pho brang stod thang lhan dkar gyi chos ’gyur ro cog gi dkar chag. 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

acacia

Wylie:
  • shi ri sha
Tibetan:
  • ཤི་རི་ཤ།
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:

  • 8.­5
g.­2

aerial palace

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

These palaces served as both residences and vehicles for deities.

Located in 2 passages in the translation:

  • 7.­39
  • 10.­33
g.­3

agarwood

Wylie:
  • a ga ru
Tibetan:
  • ཨ་ག་རུ།
Sanskrit:
  • agaru AS

Amyris agallocha. Also called agallochum and aloeswood. This is a resinous heartwood that has been infected by the fungus Phialophora parasitica. In India, agarwood is primarily derived from the fifteen Aquilaria (Aquilaria malaccensis) and nine Gyrinops species of lign-aloe trees.

Located in 1 passage in the translation:

  • 8.­5
g.­5

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 7 passages in the translation:

  • i.­10
  • i.­44
  • 1.­5
  • 2.­5
  • 10.­15
  • 13.­27
  • g.­196
g.­6

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.

Located in 4 passages in the translation:

  • i.­40
  • 9.­5
  • g.­183
  • g.­235
g.­7

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 3 passages in the translation:

  • i.­10
  • 1.­5
  • g.­8
g.­8

Amitāyus

Wylie:
  • tshe dpag med
Tibetan:
  • ཚེ་དཔག་མེད།
Sanskrit:
  • amitāyus AS

The Buddha in the western realm of Sukhāvatī, better known by his alternative name Amitābha. Not to be confused with the buddha of long life, Aparimitāyus, whose name has been rendered in Sanskrit as Amitāyus also. See also “Amitābha.”

Located in 2 passages in the translation:

  • 2.­5
  • 10.­17
g.­12

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 19 passages in the translation:

  • 2.­7
  • 7.­33
  • 7.­40
  • 7.­75-76
  • 9.­2
  • 9.­5
  • 12.­1-2
  • 15.­2-4
  • 15.­13
  • 16.­1-2
  • 17.­21
  • 17.­23
  • 17.­27
  • 17.­46
g.­17

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 26 passages in the translation:

  • i.­45
  • 1.­16
  • 1.­20
  • 2.­7-8
  • 7.­4
  • 7.­19
  • 7.­39
  • 7.­45
  • 7.­79
  • 8.­40
  • 13.­15
  • 14.­27
  • 14.­51-52
  • 21.­13
  • n.­99
  • n.­112
  • n.­285
  • g.­23
  • g.­121
  • g.­163
  • g.­176
  • g.­188
  • g.­218
  • g.­275
g.­21

Āyurveda

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

The classical system of Indian medicine.

Located in 9 passages in the translation:

  • 16.­3
  • 16.­6
  • 16.­22
  • 17.­1
  • n.­203
  • g.­26
  • g.­36
  • g.­53
  • g.­168
g.­27

Bhagavat

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

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 125 passages in the translation:

  • 2.­1-2
  • 2.­5-9
  • 2.­18-20
  • 2.­42
  • 2.­45
  • 2.­49-50
  • 3.­1
  • 3.­3-4
  • 5.­1
  • 6.­1
  • 7.­1-14
  • 7.­18
  • 7.­20-21
  • 7.­24-27
  • 7.­34
  • 7.­38
  • 7.­40
  • 7.­42-45
  • 7.­64-78
  • 7.­82-83
  • 7.­89
  • 7.­105-106
  • 8.­1-2
  • 8.­15
  • 8.­22
  • 9.­1
  • 10.­1-2
  • 10.­20-21
  • 10.­24
  • 10.­26-32
  • 10.­34
  • 11.­1
  • 11.­4-8
  • 12.­1-2
  • 14.­1-2
  • 15.­1-2
  • 15.­4-6
  • 15.­12-14
  • 16.­1
  • 17.­41
  • 18.­2-7
  • 18.­9-12
  • 18.­14-16
  • 18.­80
  • 19.­1
  • 20.­1
  • 21.­1
  • 21.­12-13
  • g.­28
g.­29

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.­54
  • n.­120
  • n.­142
g.­30

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 41 passages in the translation:

  • i.­50
  • 7.­7-10
  • 7.­12-13
  • 7.­19-20
  • 7.­32
  • 7.­36
  • 7.­41-42
  • 7.­48
  • 7.­66
  • 7.­71
  • 7.­79-81
  • 7.­106
  • 8.­1
  • 8.­3
  • 8.­19
  • 8.­21
  • 9.­1
  • 10.­21
  • 10.­25
  • 10.­34
  • 11.­2
  • 11.­8
  • 13.­7
  • 13.­19
  • 13.­27
  • 17.­21
  • 18.­2
  • 18.­6-7
  • 18.­14
  • 18.­138
  • n.­169
  • n.­366
g.­31

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 15 passages in the translation:

  • 7.­12-13
  • 7.­19-20
  • 7.­32
  • 7.­41-42
  • 7.­66
  • 7.­71
  • 7.­79-81
  • 8.­21
  • 10.­25
  • g.­135
g.­39

bodhisattva mahāsattva

Wylie:
  • byang chub sems dpa’ sems dpa’ chen po
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ།
Sanskrit:
  • bodhi­sattva­mahā­sattva 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- is closer in its connotations to the mahā- in “Mahāyāna” than to the mahā- in “mahāsiddha.” 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 2 passages in the translation:

  • 2.­1
  • n.­41
g.­40

Bodhisattvasamuccayā

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

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

Located in 11 passages in the translation:

  • i.­7
  • i.­46-49
  • i.­53
  • 5.­1
  • 15.­1
  • 17.­41
  • 21.­1
  • 21.­13
g.­43

brahmin

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

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 20 passages in the translation:

  • i.­3
  • i.­33-34
  • i.­39
  • 2.­7
  • 2.­18-21
  • 2.­24
  • 2.­38
  • 3.­2
  • 4.­4
  • 4.­99
  • 8.­23
  • 8.­34
  • n.­45
  • n.­48
  • g.­120
  • g.­286
g.­46

cakravartin

Wylie:
  • ’khor los sgyur ba
Tibetan:
  • འཁོར་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 7 passages in the translation:

  • i.­44
  • 7.­39-40
  • 13.­1
  • 13.­4
  • 13.­30
  • g.­246
g.­68

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 116 passages in the translation:

  • i.­7
  • i.­43-47
  • i.­49
  • 1.­8
  • 1.­16
  • 1.­20
  • 2.­7-8
  • 2.­20
  • 2.­47
  • 4.­13
  • 5.­10
  • 6.­15
  • 7.­1
  • 7.­4
  • 7.­15
  • 7.­19-20
  • 7.­31
  • 7.­39
  • 7.­41-42
  • 7.­44-45
  • 7.­64
  • 7.­68-70
  • 7.­73
  • 7.­75
  • 7.­79
  • 7.­100
  • 7.­103
  • 8.­20
  • 8.­26
  • 8.­35
  • 8.­40
  • 9.­1
  • 9.­3
  • 10.­30
  • 10.­32-34
  • 11.­8
  • 12.­8-12
  • 12.­16-18
  • 12.­21-22
  • 12.­25
  • 12.­31-33
  • 12.­35
  • 12.­55
  • 12.­58-59
  • 12.­62
  • 12.­66
  • 12.­70
  • 12.­72-73
  • 12.­75
  • 12.­81
  • 13.­12
  • 13.­15-16
  • 13.­18
  • 13.­29
  • 14.­10
  • 14.­20
  • 14.­28-29
  • 14.­35
  • 14.­64
  • 14.­66
  • 14.­74
  • 15.­1-2
  • 15.­4
  • 15.­6
  • 15.­13-14
  • 15.­16-18
  • 16.­1
  • 17.­23
  • 17.­27-29
  • 17.­40
  • 17.­46
  • 18.­39
  • 18.­141
  • 19.­10
  • 21.­10
  • 21.­13
  • n.­24
  • n.­220
  • n.­312
  • g.­9
  • g.­23
  • g.­42
  • g.­69
  • g.­99
  • g.­176
g.­70

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 6 passages in the translation:

  • i.­25
  • 2.­45
  • 6.­27
  • 13.­2
  • 13.­32
  • 18.­33
g.­72

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 4 passages in the translation:

  • 1.­2
  • 2.­45
  • 14.­8
  • 14.­33
g.­73

dharmabhāṇaka

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

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

Located in 33 passages in the translation:

  • i.­41
  • i.­44
  • 7.­8-9
  • 7.­36-38
  • 7.­40
  • 7.­42
  • 7.­47-48
  • 7.­64
  • 7.­106
  • 8.­1
  • 8.­3
  • 8.­19
  • 9.­1
  • 10.­21
  • 10.­25
  • 10.­30
  • 10.­34
  • 11.­2
  • 11.­8
  • 13.­5
  • 13.­7
  • 13.­9-10
  • 13.­17
  • 13.­19
  • 13.­27
  • 14.­15
  • 14.­18
  • g.­196
g.­74

Dharmodgata

Wylie:
  • chos ’phags
Tibetan:
  • ཆོས་འཕགས།
Sanskrit:
  • dharmodgata AS

Definition from the 84000 Glossary of Terms:

A great bodhisattva, residing in a divine city called Gandhavatī, who teaches the Prajñāpāramitā three times a day. He is known for becoming the teacher of the bodhisattva Sadāprarudita, who decides to sell his flesh and blood in order to make offerings to him and receive his teachings. This story is told in The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10, ch. 85–86). It can also be found quoted in several works, such as The Words of My Perfect Teacher (kun bzang bla ma’i zhal lung) by Patrul Rinpoche.

Located in 1 passage in the translation:

  • 10.­14
g.­75

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 5 passages in the translation:

  • 7.­1
  • 7.­20
  • 7.­34
  • 7.­82
  • g.­138
g.­76

Dṛḍhā

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

The goddess of the earth.

(Toh 555: sra ba)

Located in 13 passages in the translation:

  • i.­4
  • i.­41
  • 1.­15
  • 7.­44
  • 7.­64
  • 10.­20-21
  • 10.­26-27
  • 10.­32
  • 10.­34-35
  • n.­292
g.­77

Dundubhisvara

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

The principal buddha of the northern direction.

Located in 4 passages in the translation:

  • i.­10
  • 1.­5
  • 2.­5
  • 10.­18
g.­79

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 43 passages in the translation:

  • i.­41-42
  • 1.­18
  • 1.­20
  • 2.­2
  • 2.­14
  • 2.­16
  • 4.­9
  • 4.­36
  • 4.­38
  • 4.­44
  • 4.­68-69
  • 4.­72
  • 4.­91
  • 4.­98
  • 5.­19
  • 5.­23
  • 5.­25
  • 5.­30
  • 5.­35
  • 6.­27
  • 6.­34
  • 7.­39-40
  • 7.­75
  • 9.­1
  • 10.­34
  • 11.­8
  • 13.­2-3
  • 13.­30-31
  • 14.­10
  • 15.­2
  • 15.­12
  • 16.­1
  • 18.­79
  • 18.­81
  • 18.­140
  • 19.­10
  • n.­175
  • g.­15
g.­81

fig tree flower

Wylie:
  • u dum bā ra
Tibetan:
  • ཨུ་དུམ་བā་ར།
Sanskrit:
  • udumbara AS

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 1 passage in the translation:

  • 21.­3
g.­83

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 44 passages in the translation:

  • i.­4
  • i.­38
  • 7.­2-3
  • 7.­5-8
  • 7.­11-14
  • 7.­17-21
  • 7.­26-27
  • 7.­30-32
  • 7.­38
  • 7.­41-43
  • 7.­45
  • 7.­64-67
  • 7.­70-71
  • 7.­75
  • 7.­78
  • 7.­80
  • 7.­89
  • 7.­106-107
  • 14.­35
  • g.­75
  • g.­266
  • g.­282
  • g.­283
g.­87

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 8 passages in the translation:

  • 2.­8
  • 7.­4
  • 7.­45
  • 8.­35
  • 12.­20
  • 21.­13
  • n.­25
  • g.­75
g.­89

Ganges River

Wylie:
  • gang gA’i klung
Tibetan:
  • གང་གཱའི་ཀླུང་།
Sanskrit:
  • gaṅgānadī AS

Definition from the 84000 Glossary of Terms:

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

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

Located in 10 passages in the translation:

  • 2.­5
  • 2.­25
  • 7.­46-48
  • 14.­7
  • g.­107
  • g.­114
  • g.­127
  • g.­171
g.­91

Golden Essence

Wylie:
  • gser gyi snying po
Tibetan:
  • གསེར་གྱི་སྙིང་པོ།
Sanskrit:
  • —

A bodhisattva.

(Toh 555: gser mdzod)

Located in 1 passage in the translation:

  • 10.­12
g.­99

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 the thunderbolt. He is also known as Śakra (Tib. brgya byin, “hundred offerings”). Śakra is 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 8 passages in the translation:

  • 8.­32
  • 14.­37
  • n.­24
  • g.­23
  • g.­163
  • g.­169
  • g.­182
  • g.­260
g.­105

Jalavāhana

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

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

Located in 48 passages in the translation:

  • s.­2
  • i.­7
  • i.­48-49
  • 16.­4
  • 16.­6-7
  • 16.­12
  • 16.­22-24
  • 16.­26-27
  • 17.­1-2
  • 17.­4-8
  • 17.­10-13
  • 17.­16-18
  • 17.­20
  • 17.­23-24
  • 17.­26-29
  • 17.­31-38
  • 17.­40
  • 17.­43
  • 17.­49
  • g.­102
  • g.­103
  • g.­104
g.­106

Jambu Golden Victory Banner Golden Appearance

Wylie:
  • ’dzam bu gser gyi rgyal mtshan gser du snang ba
Tibetan:
  • འཛམ་བུ་གསེར་གྱི་རྒྱལ་མཚན་གསེར་དུ་སྣང་བ།
Sanskrit:
  • jambu­suvarṇa­dhvaja­kanaka­prabha RS

A tathāgata.

(Toh 555: gser tog ’od)

Located in 1 passage in the translation:

  • 10.­3
g.­108

Jambudvīpa

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

Definition from the 84000 Glossary of Terms:

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

Located in 37 passages in the translation:

  • 4.­54
  • 4.­96
  • 7.­5
  • 7.­7
  • 7.­29-31
  • 7.­75-76
  • 7.­91
  • 7.­93-94
  • 7.­103
  • 8.­2
  • 9.­1
  • 10.­22
  • 10.­24
  • 10.­27
  • 10.­34
  • 11.­8
  • 12.­71
  • 13.­23
  • 13.­25
  • 14.­24
  • 14.­65
  • 14.­70
  • 14.­75
  • 14.­77
  • 14.­79
  • 17.­22
  • 17.­27
  • 17.­29-30
  • n.­191
  • n.­346
  • g.­45
  • g.­107
g.­110

jina

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

An epithet for a buddha meaning “victorious one.”

Located in 42 passages in the translation:

  • 2.­1
  • 2.­12
  • 2.­17
  • 2.­39
  • 4.­58
  • 4.­60
  • 4.­73
  • 4.­99
  • 5.­2
  • 5.­7
  • 5.­16
  • 5.­18-20
  • 5.­22
  • 5.­36
  • 6.­33
  • 7.­15
  • 7.­54
  • 7.­84-88
  • 13.­1
  • 13.­4
  • 13.­7
  • 13.­10
  • 14.­8
  • 19.­2
  • 19.­4-8
  • 21.­5
  • 21.­7-8
  • n.­76
  • n.­92
  • n.­97
  • n.­176
g.­113

Jvalanāntara­tejo­rāja

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

A deity in the Trāyastriṃśa paradise.

(Toh 556: ’bar ba’i khyad par gyi gzi brjid kyi rgyal po; Toh 555: mchog tu rgyal ba’i ’od)

Located in 8 passages in the translation:

  • i.­47
  • 15.­1
  • 15.­6
  • 15.­13-14
  • 15.­16-17
  • 17.­46
g.­134

Mahāpradīpa

Wylie:
  • sgron ma chen po
Tibetan:
  • སྒྲོན་མ་ཆེན་པོ།
Sanskrit:
  • mahāpradīpa AS

A tathāgata.

(Toh 555: sgron ma chen po’i ’od)

Located in 1 passage in the translation:

  • 10.­8
g.­138

mahārāja

Wylie:
  • rgyal po chen po
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ།
Sanskrit:
  • mahārāja AS

Literally means “great king.” In addition to referring to human kings, this is also the epithet for the four deities on the base of Mount Meru, each one the guardian of his direction: Vaiśravaṇa in the north, Dhṛtarāṣṭra in the east, Virūpākṣa in the west, and Virūḍhaka in the south.

Located in 15 passages in the translation:

  • i.­38
  • 7.­1
  • 7.­14
  • 7.­20
  • 7.­27
  • 7.­32
  • 7.­34
  • 7.­38
  • 7.­40-41
  • 7.­45-47
  • 7.­79
  • 7.­82
g.­140

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.­50
  • 18.­16
  • 18.­82
  • 18.­85
  • 18.­97
  • 18.­109
  • 18.­111-112
  • 18.­115
  • 18.­117
  • 18.­119
  • 18.­125
  • 18.­136-137
  • 18.­139
  • g.­131
  • g.­136
  • g.­141
g.­141

Mahāsattva

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

A prince in the past. the youngest son of King Mahāratha. A previous life of the Buddha, when he decided to give his body to a tigress.

Toh 556: snying stobs chen po

Located in 23 passages in the translation:

  • s.­2
  • i.­50
  • 18.­16
  • 18.­20
  • 18.­24
  • 18.­27
  • 18.­30
  • 18.­36
  • 18.­49
  • 18.­77
  • 18.­82
  • 18.­85
  • 18.­87
  • 18.­106-107
  • 18.­122-124
  • 18.­131
  • 18.­136
  • 18.­139-140
  • n.­399
g.­154

muni

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

A title that, like buddha, is given to someone who has attained the realization of a truth through his own contemplation and not by divine revelation.

Located in 12 passages in the translation:

  • 4.­62
  • 4.­64
  • 4.­74
  • 5.­3
  • 5.­6
  • 5.­13
  • 5.­27
  • 6.­34
  • 19.­2
  • 20.­2
  • n.­52
  • n.­107
g.­158

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 23 passages in the translation:

  • i.­45
  • 1.­16
  • 1.­20
  • 2.­8
  • 7.­4
  • 7.­44-45
  • 7.­64
  • 7.­70
  • 13.­15
  • 14.­15
  • 14.­27
  • 14.­49-50
  • 14.­70
  • n.­25
  • n.­172
  • g.­11
  • g.­153
  • g.­164
  • g.­206
  • g.­262
  • g.­283
g.­167

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 8 passages in the translation:

  • i.­6
  • 2.­18
  • 2.­48
  • 13.­3
  • 15.­3-4
  • 16.­2
  • 19.­6
g.­171

Pañcala

Wylie:
  • lnga len
Tibetan:
  • ལྔ་ལེན།
Sanskrit:
  • pañcala 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 3 passages in the translation:

  • i.­50
  • 18.­2
  • n.­372
g.­180

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 5 passages in the translation:

  • 1.­1
  • 2.­20
  • 4.­30
  • n.­48
  • g.­219
g.­181

preta

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 5 passages in the translation:

  • 4.­15
  • 5.­10
  • 10.­30
  • 12.­56
  • n.­57
g.­182

protectors of the world

Wylie:
  • ’jig rten skyong ba
Tibetan:
  • འཇིག་རྟེན་སྐྱོང་བ།
Sanskrit:
  • lokapāla AS

A set of deities, each guarding a certain direction. Most commonly these are Indra (Śakra) for the east, Agni for the southeast, Yama for the south, Sūrya or Nirṛti for the southwest, Varuṇa for the west, Vāyu (Pavana) for the northwest, Kubera for the north, and Soma (Candra), Iśāni, or Pṛthivī for the northeast.

Located in 6 passages in the translation:

  • i.­38
  • 7.­1
  • 7.­100
  • 12.­9
  • 12.­13
  • 14.­38
g.­187

Radiance of a Hundred Suns’ Illuminating Essence

Wylie:
  • nyi ma brgya’i ’od zer snang ba’i snying po
Tibetan:
  • ཉི་མ་བརྒྱའི་འོད་ཟེར་སྣང་བའི་སྙིང་པོ།
Sanskrit:
  • —

A tathāgata.

(Toh 555: gser brgya’i ’od kyi rnying po)

Located in 1 passage in the translation:

  • 10.­5
g.­190

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 3 passages in the translation:

  • 2.­1
  • 2.­5
  • 3.­3
g.­193

Ratnaketu

Wylie:
  • dkon mchog dpal
Tibetan:
  • དཀོན་མཆོག་དཔལ།
Sanskrit:
  • ratnaketu AS

The principal buddha of the southern direction.

Located in 5 passages in the translation:

  • i.­10
  • 1.­5
  • 2.­5
  • 10.­9
  • 10.­16
g.­194

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

A buddha, teacher of the goddess Śrī.

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

Located in 5 passages in the translation:

  • i.­40
  • i.­43
  • 9.­2
  • 9.­5
  • 12.­1
g.­195

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.­44
  • i.­48-49
  • 10.­1
  • 13.­3
  • 13.­25
  • 16.­1-2
  • 17.­21
  • 17.­23
  • 17.­27
  • 17.­46
  • n.­275
  • g.­280
g.­198

retention

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

An exceptional power of mental retention. However, according to context, dhāraṇī can also mean sentences or phrases for recitation that are said to hold the essence of a teaching or meaning.

Located in 4 passages in the translation:

  • 4.­42
  • 8.­1-2
  • n.­195
g.­200

Ruciraketu

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

The name of a bodhisattva, central to the narrative of this sūtra, who has a dream in which a prayer of confession emanates from a shining golden drum. (In chapter 12, this is also the name a king in the distant past.)

Located in 24 passages in the translation:

  • s.­2
  • i.­3
  • i.­33-35
  • i.­47
  • i.­52
  • 2.­1
  • 2.­6-8
  • 2.­50
  • 3.­1
  • 3.­3-4
  • 10.­10
  • 15.­2
  • 20.­1
  • n.­348
  • g.­186
  • g.­202
  • g.­203
  • g.­249
  • g.­254
g.­204

Sadāprarudita

Wylie:
  • rtag tu ngu
Tibetan:
  • རྟག་ཏུ་ངུ།
Sanskrit:
  • sadāprarudita AO

Definition from the 84000 Glossary of Terms:

A bodhisattva famous for his quest for the Dharma and for his devotion to the teacher. It is told that Sadāprarudita, in order to make offerings to the bodhisattva Dharmodgata and request the Prajñāpāramitā teachings, sets out to sell his own flesh and blood. After receiving a first set of teachings, Sadāprarudita waits seven years for the bodhisattva Dharmodgata, his teacher, to emerge from meditation. When he receives signs this is about to happen, he wishes to prepare the ground for the teachings by settling the dust. Māra makes all the water disappear, so Sadāprarudita decides to use his own blood to settle the dust. He is said to be practicing in the presence of Buddha Bhīṣma­garjita­nirghoṣa­svara. His name means "Ever Weeping", on account of the numerous tears he shed until he found the teachings.

His story is told in detail by the Buddha in The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10, ch. 85–86), and can be found quoted in several works, such as The Words of My Perfect Teacher (kun bzang bla ma’i zhal lung) by Patrul Rinpoche.

In this text:

(Toh 555: rtag tu bshums)

Located in 1 passage in the translation:

  • 10.­13
g.­209

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 10 passages in the translation:

  • 7.­40
  • 7.­44
  • 7.­64
  • 7.­73-75
  • 13.­31
  • g.­99
  • g.­182
  • g.­260
g.­211

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 29 passages in the translation:

  • i.­10
  • i.­43-44
  • i.­52-53
  • 2.­1-2
  • 2.­6-7
  • 2.­9-11
  • 2.­13
  • 2.­50
  • 7.­33
  • 7.­40
  • 12.­2
  • 13.­26
  • 14.­8
  • 18.­136
  • 21.­5
  • n.­404
  • g.­92
  • g.­186
  • g.­189
  • g.­208
  • g.­240
  • g.­249
  • g.­254
g.­216

Saṃjñeya

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

A yakṣa general.

Located in 12 passages in the translation:

  • i.­4
  • i.­42
  • 7.­44
  • 7.­64
  • 11.­1
  • 11.­4
  • 11.­7
  • 11.­9
  • 14.­26
  • 14.­39
  • n.­286
  • n.­337
g.­219

samyak­saṃbuddha

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

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

Located in 15 passages in the translation:

  • 2.­7
  • 9.­2
  • 12.­1-2
  • 15.­2-4
  • 15.­13
  • 16.­1-2
  • 17.­21
  • 17.­23
  • 17.­27
  • 17.­46
  • 18.­78
g.­221

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 7 passages in the translation:

  • 8.­32
  • 13.­6-7
  • 18.­12
  • n.­97
  • g.­73
  • g.­189
g.­222

Sarasvatī

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

The goddess of wisdom, learning, and music.

Located in 21 passages in the translation:

  • i.­4
  • i.­39
  • i.­43
  • i.­45
  • 1.­15
  • 7.­44
  • 7.­64
  • 8.­1
  • 8.­22-24
  • 8.­30
  • 8.­33-34
  • 8.­36
  • 8.­43
  • 12.­4
  • 14.­35
  • 14.­37
  • 14.­56
  • 21.­13
g.­227

seven jewels

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

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

Located in 4 passages in the translation:

  • 10.­33
  • 13.­23-24
  • g.­228
g.­232

Soma

Wylie:
  • zla ba
Tibetan:
  • ཟླ་བ།
Sanskrit:
  • soma AD

The deity of the moon.

Located in 2 passages in the translation:

  • 14.­37
  • g.­182
g.­234

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 7 passages in the translation:

  • 1.­1
  • 2.­20
  • 4.­29
  • 4.­89
  • 13.­6-7
  • n.­48
g.­235

Śrī

Wylie:
  • dpal
  • dpal ldan lha mo
Tibetan:
  • དཔལ།
  • དཔལ་ལྡན་ལྷ་མོ།
Sanskrit:
  • śrī AS

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 26 passages in the translation:

  • i.­4
  • i.­40
  • i.­43
  • i.­45
  • 7.­64
  • 9.­1-2
  • 9.­4-6
  • 9.­16-18
  • 12.­3
  • 14.­1
  • 14.­35
  • 14.­56
  • 21.­13
  • n.­257
  • n.­259
  • n.­261
  • n.­263
  • n.­273
  • g.­183
  • g.­194
  • g.­248
g.­241

sugata

Wylie:
  • bde gshegs
Tibetan:
  • བདེ་གཤེགས།
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 8 passages in the translation:

  • 4.­65
  • 5.­11
  • 5.­21
  • 13.­3
  • 15.­2
  • 15.­4
  • 15.­13
  • 16.­1
g.­242

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 17 passages in the translation:

  • 2.­11
  • 4.­60
  • 4.­67
  • 7.­45
  • 7.­87
  • 19.­5
  • 20.­4
  • 20.­8
  • 21.­3
  • n.­24
  • n.­43
  • g.­6
  • g.­45
  • g.­69
  • g.­99
  • g.­138
  • g.­260
g.­243

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.­48-49
  • 16.­2-3
  • 16.­5
  • 16.­23
  • 16.­27
  • 17.­1
  • 17.­13-14
  • 17.­29-30
  • 17.­32-36
  • 17.­40-41
g.­244

Sūrya

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

The god of the sun.

Located in 5 passages in the translation:

  • i.­45
  • 14.­74-75
  • n.­316
  • g.­182
g.­246

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.­44
  • 13.­3
  • 13.­11-12
  • 13.­20
  • 13.­22
  • 13.­25-27
  • 13.­33
g.­247

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 3 passages in the translation:

  • 5.­1
  • g.­117
  • g.­118
g.­250

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:

  • 15.­2
g.­251

Suvarṇa­prabhagarbha

Wylie:
  • gser du snang ba’i snying po
Tibetan:
  • གསེར་དུ་སྣང་བའི་སྙིང་པོ།
Sanskrit:
  • suvarṇaprabhagarbha AD

A tathāgata.

Located in 1 passage in the translation:

  • 10.­4
g.­252

Suvarṇa­prabhāsottama

Wylie:
  • gser ’od dam pa
Tibetan:
  • གསེར་འོད་དམ་པ།
Sanskrit:
  • suvarṇaprabhāsottama AD

A bodhisattva with the same name as the title of the sūtra.

(Toh 555; gser gyi ’od)

Located in 1 passage in the translation:

  • 10.­11
g.­253

Suvarṇa­puṣpa­jvalaraśmi­ketu

Wylie:
  • gser gyi me tog ’bar ba’i ’od zer gyi tog
Tibetan:
  • གསེར་གྱི་མེ་ཏོག་འབར་བའི་འོད་ཟེར་གྱི་ཏོག
Sanskrit:
  • suvarṇapuṣpajvalaraśmiketu AS

A tathāgata.

(Toh 555: gser gyi me tog ’od zer rgyal mtshan)

Located in 1 passage in the translation:

  • 10.­7
g.­254

Suvarṇa­ratnākaracchatra­kūṭa

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

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

(Suvarṇa­ratnākaracchatra­kūṭa; Toh Degé 556: gser ri rin chen ‘byung gnas gdugs brtegs, Suvarṇaparvataratnākarachattrakūṭa; Toh 555: gser gdugs rin po che brtsegs pa )

Located in 6 passages in the translation:

  • i.­47
  • i.­51
  • 10.­6
  • 15.­2-3
  • 19.­1
g.­257

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 89 passages in the translation:

  • 1.­2
  • 2.­3
  • 2.­5
  • 2.­7-9
  • 2.­18
  • 2.­22
  • 2.­40-42
  • 2.­45
  • 2.­47
  • 2.­49
  • 2.­51-52
  • 4.­35
  • 4.­47
  • 4.­89
  • 5.­1
  • 5.­15
  • 7.­1
  • 7.­33
  • 7.­39-40
  • 7.­46-48
  • 7.­74-76
  • 7.­88
  • 9.­1-2
  • 9.­5
  • 10.­1-9
  • 10.­15-19
  • 10.­30-31
  • 10.­34
  • 11.­3
  • 11.­8
  • 12.­1-2
  • 13.­26-27
  • 15.­2-4
  • 15.­12-13
  • 16.­1-2
  • 17.­21
  • 17.­23
  • 17.­27
  • 17.­46
  • 18.­3
  • 18.­15
  • 18.­136
  • 19.­1
  • 20.­11
  • 21.­4-5
  • 21.­8
  • n.­34
  • n.­39
  • n.­173
  • n.­178
  • n.­258
  • n.­418
  • g.­106
  • g.­134
  • g.­187
  • g.­251
  • g.­253
  • g.­280
g.­260

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 25 passages in the translation:

  • i.­7
  • i.­46-47
  • i.­49
  • 2.­20-22
  • 7.­45
  • 10.­32
  • 12.­18
  • 12.­25
  • 12.­57
  • 12.­70
  • 14.­26
  • 15.­1
  • 15.­14
  • 17.­23
  • 17.­27-28
  • 17.­40
  • n.­24
  • n.­48
  • n.­284
  • g.­105
  • g.­113
g.­263

upāsaka

Wylie:
  • dge bsnyen
Tibetan:
  • དགེ་བསྙེན།
Sanskrit:
  • upāsaka AS

A man who has taken the layperson’s vows.

Located in 14 passages in the translation:

  • 7.­12-13
  • 7.­19-20
  • 7.­32
  • 7.­41-42
  • 7.­66
  • 7.­71
  • 7.­79-81
  • 8.­21
  • 10.­25
g.­264

upāsikā

Wylie:
  • dge bsnyen ma
Tibetan:
  • དགེ་བསྙེན་མ།
Sanskrit:
  • upāsikā AS

A woman who has taken the layperson’s vows.

Located in 14 passages in the translation:

  • 7.­12-13
  • 7.­19-20
  • 7.­32
  • 7.­41-42
  • 7.­66
  • 7.­71
  • 7.­79-81
  • 8.­21
  • 10.­25
g.­266

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 yakṣas and a lord of wealth.

Located in 10 passages in the translation:

  • 7.­1
  • 7.­20
  • 7.­34
  • 7.­82
  • 14.­35
  • 21.­13
  • g.­6
  • g.­112
  • g.­138
  • g.­183
g.­267

vajra

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra AS

Definition from the 84000 Glossary of Terms:

This term generally indicates indestructibility and stability. In the sūtras, vajra most often refers to the hardest possible physical substance, said to have divine origins. In some scriptures, it is also the name of the all-powerful weapon of Indra, which in turn is crafted from vajra material. In the tantras, the vajra is sometimes a scepter-like ritual implement, but the term can also take on other esoteric meanings.

Located in 5 passages in the translation:

  • 2.­43
  • 7.­54
  • 10.­22
  • 14.­62
  • 20.­4
g.­273

Varuṇa

Wylie:
  • chu lha
Tibetan:
  • ཆུ་ལྷ།
Sanskrit:
  • varuṇa AS

The name of the deity of water. In the Vedas, Varuṇa is an important deity and in particular the deity of the sky, but in later Indian tradition he is the god of only the water and the underworld. The Tibetan does not attempt to translate his name, but instead has “god of water.”

Located in 3 passages in the translation:

  • 8.­32
  • 14.­37
  • g.­182
g.­274

Vāyu

Wylie:
  • rlung
Tibetan:
  • རླུང་།
Sanskrit:
  • vāyu AS

The god of the air and the winds.

Located in 2 passages in the translation:

  • 14.­37
  • g.­182
g.­276

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 62 passages in the translation:

  • 7.­1-13
  • 7.­20-21
  • 7.­24-26
  • 7.­34
  • 7.­42-44
  • 7.­64-74
  • 7.­77
  • 7.­106
  • 8.­1
  • 9.­1
  • 10.­20-21
  • 10.­24
  • 10.­26-31
  • 10.­34
  • 11.­1
  • 11.­4-8
  • 15.­1
  • 15.­6
  • 15.­13
  • 18.­3
  • 18.­10
  • 18.­12
  • 18.­15-16
  • n.­149
g.­280

Vimalajvala­ratna­suvarṇa­raśmi­prabhā­śikhin

Wylie:
  • dri ma med par ’bar ba rin chen gser gyi ’od zer snang ba’i tog
Tibetan:
  • དྲི་མ་མེད་པར་འབར་བ་རིན་ཆེན་གསེར་གྱི་འོད་ཟེར་སྣང་བའི་ཏོག
Sanskrit:
  • vimalajvala­ratna­suvarṇa­raśmi­prabhā­śikhin RS

A tathāgata.

(Toh 555: dri ma med pa’i ’od zer rin po che’i tog (Vimala­raśmiratna­ketu); Toh 556: dri ma med par ‘bar ba rin chen ‘od zer snang ba’i tog (Vimala­jvala­ratna­raśmiprabhā­ketu); Sanskrit ms.: Ratnaśikhin)

Located in 1 passage in the translation:

  • 10.­2
g.­282

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 5 passages in the translation:

  • 7.­1
  • 7.­20
  • 7.­34
  • 7.­82
  • g.­138
g.­283

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 traditionally the lord of the nāgas.

Located in 5 passages in the translation:

  • 7.­1
  • 7.­20
  • 7.­34
  • 7.­82
  • g.­138
g.­285

Vulture Peak Mountain

Wylie:
  • bya rgod phung po
  • bya rgod phung po’i ri
Tibetan:
  • བྱ་རྒོད་ཕུང་པོ།
  • བྱ་རྒོད་ཕུང་པོའི་རི།
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 5 passages in the translation:

  • i.­32-34
  • 1.­2
  • 3.­3
g.­289

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 80 passages in the translation:

  • i.­4
  • i.­42
  • i.­45
  • 1.­14
  • 1.­20
  • 2.­8
  • 7.­5
  • 7.­18-21
  • 7.­26
  • 7.­32
  • 7.­41
  • 7.­44-45
  • 7.­64-67
  • 7.­70
  • 7.­75
  • 7.­102
  • 7.­106
  • 11.­1
  • 11.­4
  • 11.­7
  • 13.­15
  • 14.­26
  • 14.­36
  • 14.­39-43
  • 14.­80
  • n.­25
  • n.­220
  • n.­286
  • n.­336-337
  • g.­6
  • g.­18
  • g.­51
  • g.­54
  • g.­57
  • g.­71
  • g.­88
  • g.­94
  • g.­111
  • g.­112
  • g.­116
  • g.­119
  • g.­125
  • g.­129
  • g.­132
  • g.­133
  • g.­137
  • g.­146
  • g.­147
  • g.­148
  • g.­151
  • g.­159
  • g.­161
  • g.­166
  • g.­169
  • g.­172
  • g.­174
  • g.­178
  • g.­184
  • g.­192
  • g.­216
  • g.­224
  • g.­239
  • g.­245
  • g.­255
  • g.­266
  • g.­271
  • g.­272
  • g.­290
g.­291

Yama

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

The lord of death.

Located in 9 passages in the translation:

  • 4.­5
  • 7.­1
  • 7.­40
  • 9.­1
  • 10.­30
  • 10.­34
  • 11.­8
  • 14.­37
  • g.­182
g.­292

yojana

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana AS

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

Located in 7 passages in the translation:

  • 7.­40
  • 10.­22
  • 10.­27
  • 14.­12
  • 14.­62-63
  • g.­86
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    84000. The Sūtra of the Sublime Golden Light (3) (Suvarṇa­prabhāsottama­sūtra, gser ’od dam pa’i mdo, Toh 557). Translated by Peter Alan Roberts and team. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh557/UT22084-090-001-chapter-10.Copy
    84000. The Sūtra of the Sublime Golden Light (3) (Suvarṇa­prabhāsottama­sūtra, gser ’od dam pa’i mdo, Toh 557). Translated by Peter Alan Roberts and team, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh557/UT22084-090-001-chapter-10.Copy
    84000. (2025) The Sūtra of the Sublime Golden Light (3) (Suvarṇa­prabhāsottama­sūtra, gser ’od dam pa’i mdo, Toh 557). (Peter Alan Roberts and team, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh557/UT22084-090-001-chapter-10.Copy

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