co.

Table of Contents

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.

Text Body

The Translation
The Noble Mahāyāna Sūtra
The Lord King of Sūtras, The Sublime Golden Light
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 bhāgavatī 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.­9
(1) Āryadeva, Toh 1803, folio 217.b; (2) Dīpaṁkaraśrījñāna, Toh 3791, folio 84.b.
n.­10
(1) Ekādaśanirghoṣa, rdo rje ’chang chen po’i lam gyi rim pa’i man ngag bdud rtsi gsang ba (Mahā­vajra­dhara­pathakramopadeśāmṛta­guhya), Toh 1823, folio 274.a; (2) Yeshé Dé, lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāra­nāma­mahāyāna­sūtra­vṛtti­tathāgata­hṛdayālaṃkāra), Toh 4019, folios 29.a, 29.b, 152.b, 279.b, 302.a.
n.­11
Termed the Navadharma (“Nine Dharmas”) or Navagrantha (“Nine Texts”), these works are (1) Prajñāpāramitā, (2) Gaṇḍavyūha, (3) Daśabhūmi, (4) Samādhirāja, (5) Laṅkāvatāra, (6) Saddharmapuṇḍarīka, (7) Lalitavistara, (8) Suvarṇa­prabhāsa, and (9) Tathāgatagūhya. See Lewis 1993, p. 327, n. 15.
n.­12
The Princeton Dictionary of Buddhism, p. 248.
n.­13
Emmerick 2004, p. xxi.
n.­14
Emmerick 2004, p. xii.
n.­15
The Princeton Dictionary of Buddhism, p. 1028.
n.­16
Tyomkin 1995, p. 30.
n.­17
Paltsek, gsung rab rin po che’i gtam rgyud dang śākya’i rabs rgyud, Toh 4357, folios 273.a and 331.b.
n.­18
Yeshe Dé, lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan (Laṅkāvatāra­nāma­mahāyāna­sūtra­vṛtti­tathāgata­hṛdayālaṃkāra), Toh 4019, folios 29.a, 29.b, 152.b, 279.b, 302.a.
n.­19
This is his name as given in The Princeton Dictionary of Buddhism (p. 996). His name is variously given elsewhere as Wonchuk, Wen Tshig, Yüan ts’e, Yuan Tso, and in Tibetan translation as Dzoksal (rdzog gsal).
n.­20
The Princeton Dictionary of Buddhism, p. 189.
n.­21
No Sanskrit title is given since this version was translated from the Chinese. The rendering of the Chinese title varies in different editions of the Kangyur. The Degé has tā shin kyin kwang myutsa’i shin wang kyin. The Yongle has ta’i ching gim gom mang dza’i shing wang gyi. The Kangxi has ta’i ching gin grom ming dza’i shing wang gying. The Narthang reads de’i shing ki ma kwang med dzwa’i shing wang kyang. The Lhasa version has tā shin kyin kwang mya ru tsa’i shin wa da kyin. These appear to be variants as a result of differing regional pronunciations and scribal corruptions of what would now be written as Da cheng jin guang ming zui sheng wang jing 大乘金光明最勝王經. Zhiyi 智顗 (538–97), a.k.a. Tian tai zhi da shi 天台智者大師, writing in his commentary on this sūtra titled Jin guang ming jing xuan yi 金光明經玄義, cited Paramārtha (a.k.a. Zhen di 真諦) in giving the Sanskrit pronunciation of the title of the sūtra as Xiu ba na po po po yu do mo yin tuo luo zhe yue na xiu duo luo 修跋拏婆頗婆欝多摩因陀羅遮閱那修多羅, presumably transcribing Suvarṇa­prabhāsottama­rāja­sūtraṃ. The CBETA collection appears to concur.
n.­22
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.­23
At this point, the Buddha’s words begin abruptly. The Sanskrit has four lines of verse compared to the Tibetan’s three: “I will teach that which is blessed, / Which is the supreme domain of good fortune, / Which has the purpose of annihilating all evil, / And which brings an end to all evil.” Because of Tibetan syntax, the first line of this verse occurs at the end of the following verse.
n.­24
The Sanskrit has tridaśendra (“Lords of the Thirty”) referring to the Trāyastriṃśa paradise on the summit of Meru. It is ruled by Indra, who is often referred to as “Devendra, lord of devas.” The Sanskrit is in the plural, which is not evident in the Tibetan. This line refers to Brahmā and Indra, but in the plural it apparently refers to a number of such principal deities from other worlds.
n.­25
In the Sanskrit, the last three lines of this verse read: “With the greatly powerful lords of the kinnaras, / And similarly with the lords of the garuḍas / And the hosts of yakṣas, gandharvas, and pannas (serpents, i.e., nāgas).”
n.­26
According to the Tibetan gnod byin. The Sanskrit has guhya (“secret ones”).
n.­27
According to the Sanskrit kṛta. The Yongle, Kangxi, Narthang, and Toh 556 have bsod nams byed. The Degé version of Toh 557 has bsod nams med (“without merit”).
n.­28
According to the Tibetan. The Sanskrit has sarva (“all”).
n.­29
According to the Tibetan. The Sanskrit has “purified by perfume.”
n.­30
According to the Tibetan. Sanskrit has atandrita (“without sleepiness or lethargy”).
n.­31
According to the Sanskrit svāgatam (literally, “well come”), which was translated into Tibetan as legs par ’ongs. This could be interpreted as “come well among humans.” Toh 555 interprets this as meaning a good rebirth among humans.
n.­32
According to the Tibetan. The Sanskrit has “will easily attain a human result,” which presumably means the result of becoming human.
n.­33
According to the Tibetan. The Sanskrit translates as “enters.”
n.­34
This obscure compound, in Sanskrit tathāgata­vigrahaṃ (“tathāgata form” or “tathāgata beauty”), with no indication as to whether tathāgata is singular or plural, was translated into Tibetan here with interpolation as de bzhin gshegs pas kha dog bsgyur ba (“color transformed by the Tathāgata”). In Sanskrit it is evident that this is an adjective for the house. The Tibetan does at times use kha dog to translate varṇa when it does not mean color specifically but form and shape. In Toh 555, it has been interpreted to mean that the house has the appearance of a buddha realm through the blessing of the Buddha.
n.­35
According to the Sanskrit teṣu. The Tibetan has las (“from”), apparently in error for la.
n.­36
From the Tibetan phrugs. The Sanskrit paryaṅgka could mean a “seat” or “cushion.”
n.­37
From the Sanskrit divya­ratna­puṣpapatraiḥ. The Tibetan has the less specific bcos bu’i rin po che’i phrugs.
n.­38
According to the Sanskrit teṣu. The Tibetan has las (“from”), apparently in error for la.
n.­39
This obscure compound‍—in Sanskrit tathāgata­vigraha (“tathāgata form” or “tathāgata beauty”)‍—was translated into Tibetan with interpolation as de bzhin gshegs pas kha dog [bsgyur ba] (“colors [transformed by] the Tathāgata”). Toh 555 interprets this to mean “their sizes were in proportion to those of the tathāgatas.”
n.­40
The Degé here has “throughout all the world realms in the ten directions,” which appears to be a scribal error of repetition and is absent from the Yongle, Lithang, Kangxi, and Choné versions of Toh 557, from Toh 556, and from the Sanskrit.
n.­41
The Sanskrit here has “bodhisattva mahāsattva.”
n.­42
The plural is according to the Tibetan. It is singular in the available Sanskrit.
n.­43
Toh 556 has: “If all Sumerus were reduced to atoms, / Their number could be calculated …”
n.­44
According to the Tibetan. The Sanskrit has saṃkhya (“numbers”) instead of asaṃkhya (“countless”).
n.­45
This line shows significant variation across sources and is difficult to interpret precisely. Toh 556 and Toh 557 render this figure’s name as slob dpon lung ston pa bram ze kauN+Di n+ya, which can be interpreted to mean “the Kauṇḍinya brahmin, the Dharma master Vyākaraṇa.” The extant Sanskrit reads ācārya­vyākaraṇaprāptaḥ kauṇḍinyo nāma brāhmaṇaḥ, which could be taken to mean “The brahmin named Kauṇḍinya who had obtained a prophecy from a/the Dharma master.” The Sanskrit line includes the term “obtained” (prāpta), which is not attested in the Chinese or Tibetan sources. The translation here follows the Chinese text that is the basis of Toh 555 in regarding kauṇḍinya as the brahmin’s family name (姓). This brahmin is then “named (名曰) the Dharma master Vyākaraṇa (法師授記).” The Tibetan sources for Toh 555 appear to take kauṇḍinya as the brahmin’s proper name and treat the rest of the phrase as descriptive, reading “The brahmin named Kauṇḍinya who was prophesied by a/the Dharma master (bram ze kauN+Di n+ya chos kyi slob dpon gyis lung bstan pa). To further complicate matters, the Degé version of Toh 555 also declines kauṇḍinya in the instrumental, which would result in the reading “the brahmin prophesied by the Dharma master Kauṇḍinya.” The Kangxi, Lhasa, Narthang, Stok Palace, and Yongle versions of Toh 555 lack this instrumental declension.
n.­46
According to Toh 555, Toh 556, and the Yongle, Kangxi, and Narthang versions of Toh 557, which have ngus. The Degé version of Toh 557 has ’dus (“gathered”). The Sanskrit has utthāya (“stood up”).
n.­47
In this instance, the Sanskrit version of that paradise’s name is tridaśa (“thirty” instead of “thirty-three”).
n.­48
This paragraph may be a remnant of the Licchavī youth’s response to the brahmin, which is here assigned to the brahmin instead. Although missing in both Toh 556 and Toh 557, the Licchavī’s response was evidently once present as can be seen from the brahmin’s response to it, where he refers to “such characteristics and qualities.” This paragraph is present in Toh 555: “The youth then said to the brahmin, ‘If you wish to be reborn in the Trāyastriṃśa paradise and enjoy the perfect ripening of karma, then you should listen, with single-pointed mind, to The Supremely Victorious King of Sūtras, the Sublime Golden Light. This sūtra is supreme among all sūtras, and therefore it is difficult to know and to penetrate. Therefore, the śrāvakas and pratyekabuddhas are unable to comprehend it. This sūtra gives rise to the limitless ripening of the results of merit and accomplishes that until the attainment of the highest enlightenment. Today I have taught you just a little portion of that subject.’ ”
n.­49
According to the Tibetan. The Sanskrit has samācāra (“perfect conduct”).
n.­50
Vaidya’s Sanskrit has vaṇa, apparently in error for varṇa.
n.­51
The Sanskrit has nirmitakāya, which is synonymous with nirmāṇakāya. Both are translated in Tibetan as sprul pa’i sku.
n.­52
According to the Tibetan bdag gis, presumably from the Sanskrit mayā. The available Sanskrit has mune (“from the Muni” or “of the Muni”).
n.­53
This verse is absent in Toh 555.
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.­57
According to the Sanskrit yāmaloka, which denotes the realm of the pretas. This is normally translated into Tibetan gshin rje’i ’jig rten (“the world of the lord of death”). Apparently due to a lack of space in the verse, the Tibetan omitted ’jig rten (“world”).
n.­58
Literally “thousands of ten millions.”
n.­59
According to the Sanskrit tāruṇya and the Yongle, Lithang, Kangxi, and Choné gzhon pa. The Degé has bzhon pa (“steed” or “vehicle”).
n.­60
This verse is absent in the Sanskrit and Chinese, but it is present in the Tibetan and quoted as being from this sūtra by Śāntideva in his Śikṣāsamuccaya.
n.­61
mchod par bgyi. Toh 556 has mchod par shog (“may I make offerings”).
n.­62
sems can. Toh 556 has ’jig rten (“worlds”).
n.­63
’god par bgyi. Toh 556 has ’god par shog (“may I bring”).
n.­64
spyad par bgyi. Toh 556 has spyod par shog (“may I be active”).
n.­65
bstan par bgyi. Toh 556 has ston gyur cig (“may I teach”).
n.­66
According to the Tibetan byang bgyid pa. Toh 556 has byang byed pa. The Sanskrit has kṣaya (“eliminate”).
n.­67
According to the Tibetan byang ba. The Sanskrit has vrajantu (“destroy”).
n.­68
According to the Tibetan. The Sanskrit has deśayiṣye imāṃ dharmāṃ svarṇa­prabhāmanuttarām | ye śṛṇvanti śubhāṃ teṣāṃ saṃyāntu pāpasaṃkṣayam (“I will teach this Dharma, / The Sublime Golden Light, / And those who listen to this goodness / Will have their bad karma eliminated”).
n.­69
gnas par bgyi. Toh 556 has gnas par shog (“may I dwell”).
n.­70
Although the Tibetan translated this as a “source of jewels,” the Sanskrit is ratnākara could also mean “form,” “shape,” or “multitude” of jewels. In the translation of this verse in Toh 555, it was interpreted to mean that the ten bhūmis are “the most perfect jewels.” No version translated ratna as dkon mchog (which would mean “the Three Jewels”).
n.­71
Toh 556 has: “May the qualities of a buddha appear / And may I liberate others from the ocean of existence.”
n.­72
rdzogs par bgyi. Toh 556: rdzogs par shog (“may I have the perfection”).
n.­73
’gyur bar bgyi. Toh 556: ’gyur bar shog (“may I become”).
n.­74
According to the Tibetan. The Sanskrit has the equivalent of these four lines in three, with the fourth line translating as “And free me from fear.”
n.­75
Toh 556 translates as “wherever it is that I go.” Toh 555 translates as “the four kinds of physical actions.”
n.­76
According to the Tibetan. The Sanskrit translates as “the jinas who free beings from fear.”
n.­77
According to the Tibetan, apparently translating from mala. The present Sanskrit has phala (“the result”).
n.­78
According to the Tibetan. The Sanskrit has cāpalyamadana­citta (“fickle, passionate mind”).
n.­79
According to the Tibetan. The Sanskrit has dveṣa­mohatamasaṃkaṭair (“the deep darkness of ignorance and anger)”.
n.­80
According to the Tibetan ngal ba, presumably translating from the Sanskrit āyāsa. The available Sanskrit has akṣaya (“unceasing”).
n.­81
According to the Tibetan. The Sanskrit has suvarṇa­varṇānavabhāsitadigantān (“who are golden in color, illuminating to the ends of the directions”).
n.­82
According to the Tibetan skoms. The Sanskrit has saṃtāraya (“to bring across” or “to liberate from”).
n.­83
According to the Sanskrit, Toh 555, and rga in the Yongle, Lithang, Kangxi, and Choné versions of Toh 556. The Degé version of Toh 557 has rgal (“cross over”).
n.­84
According to the Sanskrit nominative case, Toh 556 (which has ni), and the Lithang, Yongle, and Kangxi versions of Toh 557, which have the instrumental gis, which would have the same translation. The Degé version of Toh 557 has the genitive gi (“through my good karma”).
n.­85
According to the Tibetan. The Sanskrit has “meritorious good actions.”
n.­86
According to Narthang and Toh 556 de ring (“today”) and the Sanskrit saṃpratam (“in the present”). The Degé has de’u re (“a little”).
n.­87
The Sanskrit has kurāja (“bad kings”).
n.­88
According to the Tibetan zas skom, presumably translating from anna. The available Sanskrit has śānta (“peace”).
n.­89
From the Sanskrit udara, which has been translated into Tibetan as rgya chen (“vast”).
n.­90
According to the Tibetan gos. The Sanskrit has dhūpa (“incense”).
n.­91
According to the Tibetan. In the Sanskrit the final line has dharmasya bodhipratisaṃsthitasya (“to the Dharma that is established in enlightenment”).
n.­92
According to the Tibetan dal ba’i rgyal po, presumably translating from jihyarāja. The available Sanskrit has jinarājamurti (“meeting the king of jinas”).
n.­93
The Sanskrit translates as “lion thrones.”
n.­94
Toh 556 translates as “and may they attain freedom from suffering.” The Sanskrit has upajā (“may they eventually be liberated”).
n.­95
From the Tibetan rtag dag, apparently translating prasanna.
n.­96
According to the Sanskrit, Toh 556, and the Yongle, Lithang, Kangxi, Narthang, and Choné versions of Toh 557. The Degé version of Toh 557 has ma yin instead of pa yin, and therefore translates as “not in the presence of…”
n.­97
The Sanskrit translates as “the saṅgha of those jinas.”
n.­98
According to the Tibetan, which presumably translates prabhūta. The Sanskrit has prabhāsita (“shines with a golden color”).
n.­99
According to the Tibetan. The Sanskrit has surāsurasusvara: (“The lovely sounds of the suras and asuras”).
n.­100
According to the Sanskrit keśa. The Tibetan has dbu (“head”) with “hair” in the next line.
n.­101
According to the Tibetan, with “peacock” presumably translating mayūra. The Sanskrit has maula (“essential,” “intrinsic”) in the compound ṣaṭpa­damaulamahīruhakeśa: (“hair like a bee, essential, and teak”).
n.­102
From the Sanskrit kuñcita. The Tibetan translates as lcang lo, often used for long locks of hair, but presumably here meaning “short curls.”
n.­103
According to the Tibetan, that transliterates caśa (correctly cāṣa). The Sanskrit has kaśanikāśa, which is translated by Emmerick as “blue jay.”
n.­104
According to the Tibetan, presumably translating from prabhūta. The Sanskrit has prabhāsita (“always shines like gold”).
n.­105
According to the Tibetan zer ba, perhaps translating mukha. The Sanskrit has mukhābhasa (“shining face” or “shining blossom”).
n.­106
According to the Sanskrit mṛṇāla. The Tibetan has just pad+ma (“red lotus.”).
n.­107
According to the Sanskrit syntax. The Tibetan has “the Muni’s moon is slender.”
n.­108
The Sanskrit has mramarā in error for bhramarā. The Tibetan simply has bung ba. The carpenter bee has a glossy abdomen in contrast to the bumblebee.
n.­109
Toh 556 here translates as “His face has a high nose that is always prominent.”
n.­110
According to the Sanskrit sunāsa. The Tibetan has ro mchog (“perfect taste”), obviously translating from surāsa, which was a corruption in the Sanskrit manuscript. The Tibetan and Toh 556 have ro (“taste”), while Toh 555 has ri (“mountain”), a further corruption from ro.
n.­111
According to the Tibetan, presumably translating from pūrvita. The available Sanskrit has pūjita (“offered”).
n.­112
According to the Tibetan. The Sanskrit has surāsura (“suras and asuras”).
n.­113
According to the Tibetan bde gshegs in all three versions of the sūtra. The Sanskrit has saumya, which means “being happy” and also “lunar.” In Toh 556 as well as here in Toh 557, it appears to have been used as an adjective for the moon.
n.­114
From the Sanskrit niśākara, literally “night maker,” which is also a synonym for the moon. The Tibetan should be mtshan byed as is found in the Yongle, Lithang, and Kangxi versions. The Degé has mtshan byad, while the Choné has mtshan phyed.
n.­115
According to the Sanskrit, where the verb is optative.
n.­116
Literally “day makers.”
n.­117
According to the Tibetan. The Sanskrit translates as “his hands are beautified by stainless signs.”
n.­118
The Sanskrit here has “buddhas.”
n.­119
The Sanskrit has jinatva, which literally translates as “jinahood.” This is rendered in Tibetan simply as rgyal ba.
n.­120
The Sanskrit specifies that it is a bherī drum.
n.­121
According to the Sanskrit kamalākara and the Tibetan elsewhere. Here the Tibetan has pad+ma ’byung rgyal instead of pad+ma ’byung gnas.
n.­122
According to the Sanskrit asarthyam and Toh 556 ’gran zla med. Toh 555 has dgra med (“without an enemy”), which is probably a scribal error for ’gran med. The Degé has lhod pa med (“without looseness”), the Yongle has stod pa med (“without reliance”), the Kangxi has the meaningless ltong ba med, and the Choné has ldong pa med (“without blindness”).
n.­123
According to the Sanskrit sukha and to the Yongle, Kangxi, and Narthang versions of Toh 556, which have bde ba. The Degé has dge ba (“virtue,” “goodness”).
n.­124
According to the Sanskrit, Toh 556, and the Yongle, Kangxi, and Narthang versions of Toh 557, which have yis. The Degé has the genitive yi.
n.­125
According to the Tibetan here and in Toh 556. If following the syntax of the Sanskrit and of Toh 555, the verse would be: “May my ocean of merit become complete. / May the ocean of my wisdom be pure. / Through the power of the light of stainless wisdom, / May there be an ocean of all qualities.”
n.­126
According to the Tibetan. The Sanskrit has bodhiguṇair guṇa­ratna­prapūrṇā (“Through the qualities of enlightenment may the precious qualities be complete”).
n.­127
According to the Tibetan. Here the Sanskrit and Toh 555 would translate as “may I have the light of merit.”
n.­128
According to the Degé version Toh 556 and the Yongle, Kangxi, Narthang, and Choné version of Toh 557, which have yis. The Degé version of Toh 557 has yi.
n.­129
This line is absent in the Sanskrit but is included in all three Tibetan versions.
n.­130
The distribution of the lines of the Tibetan verses does not perfectly match up with the Sanskrit from this point onward.
n.­131
According to the Tibetan. The Sanskrit translates as “for the sake of the arising of compassion for beings.”
n.­132
According to the Sanskrit ṣaḍgrāma and the earlier verse in Toh 555. The Narthang and Lhasa versions have rkun drug, which would translate as “six thieves.” The Degé has rgyal po drug (“six kings”). Here the Tibetan has “an army,” presumably translating from a corruption of the Sanskrit saṃgrāma.
n.­133
According to the earlier Sanskrit ṣaḍgrāma (in this verse it is saṃgrāma) and the earlier verse in Toh 555, which has no specific term in this verse. The Tibetan translates as “an army,” presumably derived from a corruption of the Sanskrit saṃgrāma.
n.­134
According to the Tibetan. In the Sanskrit there is a negative, and thus the line translates as “the nature of knowing does not become the sense faculty.”
n.­135
According to Yongle, Kangxi, and Narthang versions. The Degé omits grong (“village”). The Sanskrit has cauragrāmantāḥ (“outside the village of thieves”); gzhan is therefore taken here as meaning “other than the village,” in other words, “outside the village” instead of “other villages.”
n.­136
According to the Tibetan ngan skyugs. The Sanskrit has śakṛnmūtra (“urine and feces”).
n.­137
There is a play on words here that does not translate into English. “Elements” are called mahābhūta, which can be translated as “great occurrences.” In Tibetan, this is rendered ’byung ba chen po.
n.­138
According to the Tibetan. This line in Sanskrit is avidyamānā na kadāci vidyate (“no one in ignorance can know this”). In Toh 555 the line translates as “therefore I teach that the nature of the great elements is empty.”
n.­139
According to Toh 556, which has nam yang. The Tibetan here has the obscure gzhar. This line in Sanskrit is “being in ignorance there is ignorant speech.”
n.­140
This line is absent in the Sanskrit.
n.­141
The Sanskrit translates as “the good city.”
n.­142
Sanskrit specifies the bherī drum.
n.­143
These first two lines and the fourth are absent in the Sanskrit but included in Toh 555.
n.­144
An epithet for buddhas. The Sanskrit has nākyaka. The Tibetan has ’dren pa.
n.­145
Literally “the supreme limb.”
n.­146
The Sanskrit is shorter, forming only the first half of the verse: “If all the lords of the forest trees / In the billion worlds were cut down.”
n.­147
According to the Sanskrit and the version in Toh 555. This version translates as “one could divide it into three parts.”
n.­148
The single verse in Sanskrit is equivalent to two in Tibetan, possibly as a result of the loss of some lines in the Sanskrit.
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.­154
This sentence is absent in the Sanskrit, though a version of it is included in Toh 555.
n.­155
From the Sanskrit svasti. The Tibetan translates as bde legs.
n.­156
The Sanskrit has “all human kings.”
n.­157
The last half of this paragraph and the first half of the next are absent in the Sanskrit version.
n.­158
“Saved them from attack” is absent in the Sanskrit and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. However, this phrase does appear in a later repetition of the list in the Sanskrit.
n.­159
Absent in the Sanskrit and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557.
n.­160
The Sanskrit has rājakula (“royal family”), and the Tibetan has pho brang ’khor (“palace entourage”).
n.­161
According to Toh 556 and the Yongle, Lithang, Kangxi, Choné, and Narthang versions of Toh 557. The Degé version of Toh 557 has yul (“domain, land”) instead of shul or bshul (“route,” “track”). The Sanskrit has mārga.
n.­162
The Sanskrit has only “listens to.”
n.­163
The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).
n.­164
The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).
n.­165
The text from here until “that human king should wash his body” is absent in the Sanskrit.
n.­166
The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).
n.­167
According to the Tibetan here and in Toh 555. The Sanskrit translates as “I have gained great might.”
n.­168
The Sanskrit translates as “auspicious jewels” or “precious articles.”
n.­169
The Sanskrit has dharmbhāṇaka bhikṣu.
n.­170
According to the Tibetan. The Sanskrit translates as “I have liberated beings.”
n.­171
According to the Tibetan yang dag shes and other occurrences of the name. The Sanskrit has samjaya.
n.­172
The Sanskrit omits “the nāga king” but does not further on when the list is repeated.
n.­173
The Sanskrit and Toh 555 translate as “tathāgatas in many hundreds of thousands of quintillions of buddha realms.”
n.­174
Rather than translating as “explains it,” the Sanskrit here translates as “writes it” or “has it written.”
n.­175
The Sanskrit translates as “for hundreds of thousands of quintillions of eons.”
n.­176
According to Toh 555 (which has “buddhas”) and Toh 556; “the jinas” is absent in Toh 557. The Sanskrit has sarvajana (“all beings”), presumably in error for sarvajina.
n.­177
Here “the twelve forms” refers to the twelve forms of the Buddha’s teaching.
n.­178
The Sanskrit has “tathāgatas” rather than “buddhas.”
n.­179
According to the Sanskrit rājakulaṃ. This seems to have been translated into Tibetan as khang pa brtsegs pa, which is usually the translation for kūṭāgāra.
n.­180
According to the Sanskrit. There appears to be an unintended omission in the Tibetan, possibly from an omission in the Sanskrit manuscript from which it was translated: kalyāṇa[mitra] sahāyakasya; dge ba’i [bshes gnyen gyis] grogs bgyid pa.
n.­181
The Sanskrit has rājakula (“royal family”) and the Tibetan has pho brang ’khor (literally “palace entourage”).
n.­182
At this point the Tibetan has rdzogs pa (“perfect,” “complete”), which appears to be a scribal corruption. Toh 556 along with the Yongle, Narthang, and Choné versions of Toh 557 have dngogs pa, which also appears to be a scribal corruption. There does not appear to be a Sanskrit equivalent in this passage.
n.­183
According to the Tibetan. The Sanskrit has “comet-like colors.”
n.­184
According to the Sanskrit kāryāṇi and the Yongle, Lithang, Kangxi, and Choné versions, which have dgos pa. The Degé has dgongs pa (“intention,” “thought”).
n.­185
According to the Yongle, Lithang, Kangxi, and Choné versions, which have ’dir. The Degé has ’di.
n.­186
According to the Sanskrit, Choné, and Urga versions, and to other instances of the title in this sūtra. The Deǵe omits “king.”
n.­187
According to the Tibetan. The Sanskrit translates as “show them the buddha realms.”
n.­188
According to the Tibetan. The Sanskrit translates as “like the moon in the sky.”
n.­189
According to the Tibetan. The Sanskrit translates as “who is like the moon on high.”
n.­190
According to the Tibetan. The Sanskrit does not have “has no impediment.”
n.­191
The first three lines of the Sanskrit verse form the entire four lines in Tibetan, with “Jambudvīpa” repeated and the fourth Sanskrit line occurring in the following Tibetan verse.
n.­192
Three lines of Sanskrit here form four lines in the Tibetan.
n.­193
According to the Lithang, Kangxi, Choné, and Urga versions of Toh 557, which have tshe. The Degé version of Toh 557 has che (“great”).
n.­194
The Sanskrit translates as “recite.”
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.­196
Toh 556 has ci nas. The Degé version of Toh 557 has de ltar. The Yongle, Lithang, Kangxi, and Choné have ji ltar. The Sanskrit has yathā.
n.­197
The Sanskrit translates as “so that they will have no misfortune in life,” which is absent in the Tibetan.
n.­198
This line is absent in the Sanskrit.
n.­199
Following Toh 557, the Sanskrit kuśala, and the Yongle, Lithang, Kangxi, and Choné versions of Toh 556. The Degé version of Toh 556 has rab tu mkhas pa (“perfectly learned”).
n.­200
According to Toh 556, the Sanskrit, and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. The Degé version of Toh 557 has rab tu’thob (“completely attain”).
n.­201
According to the Tibetan phun sum tshogs pa. The Sanskrit has jñā (“knowledge”).
n.­202
In the Tibetan, the order of medicines in this line differs from the Sanskrit.
n.­203
This identification is based on the Sanskrit feminine noun mahābhāgā (“great good fortune”) and that myrobalan (the standard Sanskrit word is harītakī) has many such hyperbolic synonyms and is the principal herb in Āyurveda but does not otherwise appear in the list.
n.­204
The Tibetan has gi wang, which was also at the beginning of the list (where it is translated here as “cow bezoar”). The Sanskrit had goroconā earlier and here has sarocanā (Bagchi has a corrupt samocaka). As gorocanā includes the word cow, presumably the previous term referred to that obtained from a cow and the second term is the bezoar obtained from an elephant.
n.­205
According to Toh 557 and the Sanskrit. The Kangxi version of Toh 557 has sukrite. Toh 555 and 556 have sute kṛte. The Yongle, Kangxi, and Narthang versions of Toh 556 have sute tekṛ.
n.­206
The Yongle version has kṛtakamalinalijanakarate. The Kangxi has kritakamalinalijanagarte. The Lithang and Choné versions have kṛtakamalinalajinakarate. The Degé version of Toh 556 has kamatali nalejana­karate. The Yongle and Kangxi versions of Toh 556 have kamatāli nalijāna­karate. The Lithang and Choné versions of Toh 556 have kamatāle nalejñanakarate. The Narthang version of Toh 556 has kamatali nalijanakarate. The Degé version of Toh 557 has kṛtakamala nīlajinakarate. The Yongle version of Toh 557 has kṛtakama linalijanakarate. The Kangxi version of Toh 557 has kritakamalinalijanagarte. The Lithang and Choné versions of Toh 557 have kṛtakamali nalajinakarate. The Sanskrit has karajātabhāge. Toh 555 has kamatali nalejanakarte.
n.­207
According to Toh 557. Toh 555 and 556 have haṅkarate. The Sanskrit has haṃsaraṇḍe.
n.­208
According to the Degé versions of Toh 555, 556, and 557. The Kangxi and Yongle versions of Toh 557 have indrajālini. The Sanskrit has indrajāla.
n.­209
The Choné version has vaśaddri.
n.­210
Toh 555 has avartakasike. Toh 556 has avartakaseke. The Sanskrit has avatāsike.
n.­211
The Lithang and Choné versions have śīlamate.
n.­212
The Yongle and Kangxi versions have sadyasthite.
n.­213
The Nobel version reads sukṛte kṛtakamalijana­karate haṃkarāte indrajāli śakad drepaśaddre abartaksike na kutraku kapala-kapimalamati śīlamati sandhi-dhudhumamabati śiri śiri satyasthite svāhā. The Bhagji version reads sukṛte karajātabhāge haṃsaraṇḍe indrajāla­malilaka upasade avatāsike kutra kukala­vimalamati śīlamati saṃdhi­budhamati śiśiri satyasthita svāhā.
n.­214
This may refer to musical instruments such as the vīṇā (Indian lute), the mṛdaṃga (drum), the muraja (tambourine), ghaṭa (pot), the violin, and the bamboo flute. Those instruments are characteristic of South Indian music, particularly that of Karnataka, which retains the features of ancient Indian classical music while the north has been influenced by traditions from outside India. Alternatively, there are the five tempos, or number of strokes per beat, of South Indian music, as in The White Lotus of Compassion Sūtra and The King of Samādhis Sūtra (Sanskrit: pañcāṅgika; Tibetan: yan lag lnga dang ldan pa).
n.­215
The Sanskrit is transliterated as syād yathedan (for syād yathedaṃ): “It should be thus.”
n.­216
The Bhagji edition has ane nayane hili hili gili khile svāhā.
n.­217
“It is thus: O one who has gone well, who has departed, who has departure! Svāhā.” The Bhagji edition has sugate vigate vigatāvati svāhā. The Nobel edition has sagaṭe bigaṭe bigaṭābati svāhā. Va is transliterated into Tibetan as ba, reflecting the north Indian dialect, as recorded in the Nobel edition.
n.­218
According to the Sanskrit.
n.­219
The Bhagji edition has same viṣame svāhā | sugate svāhā | sāgarasaṃbhūtāya svāhā | skandhamātrāya svāhā | nīlakaṇṭhāya svāhā | aparāhitavīryāya svāhā | himavat­saṃbhūtāya svāhā | animiṣacakrāya svāhā | namo bhagavatyai brāhmaṇyai | namaḥ sarasvatyai devyai | sidhyantu mantra­padāstaṃ brahma namasyantu svāhā. The Nobel edition has śame biṣame svāhā | sagaṭe vigaṭe svāhā | sukhatinate svāhā | sāgara­saṃbhūtāya svāhā | skandha­mātrāya svāhā | nīlakaṇṭhāya svāhā | aparājitabīryāya svāhā | himabat­saṃbhūtāya svāhā | animilabaktrāya svāhā | namo bhagabate brāhmaṇe | namaḥ sarasvatyai debyai | sidhyantu mantrapadā taṃ brahmānumanyatu svāhā.
n.­220
The Bhagji edition translates as “siddhas, yakṣas, and devas [filling] the sky.”
n.­221
According to the Sanskrit vikhyātā. The Tibetan in Toh 557 and Toh 556 appears to have the scribal error grangs (“number”) instead of grags. Toh 555 has grags.
n.­222
In contrast with other verses, the Tibetan translates the Sanskrit ślokas as two long lines of verse. Here they are presented as four lines for consistency.
n.­223
The Bhagji edition has śubhavastra (“beautiful clothes”).
n.­224
Wearing a robe made of darbha, also known as kusha grass, and standing on one leg, was a description of an Indian ascetic.
n.­225
The Tibetan transliterates this phrase as syād yathedan (for syād yathedaṃ).
n.­226
According to Toh 556 and 557. Toh 555 has avajavati.
n.­227
The Yongle and Kangxi versions have hiṅgule. The Lithang, Choné, and Urga have hegule. The Lhasa has hiphule. The Bhagji edition has sure vire araje arajavati hi gule.
n.­228
The Yongle and Kangxi versions of Toh 555, 556, and 557 have miṅgule. The Bhagji edition has piṅgale.
n.­229
Toh 555 has piṅgalavat. The Narthang version of Toh 556 and 557 has piṅgalavati. The Yongle and Kangxi versions have biṅgalavati. The Bhagji edition has piṅgale vati.
n.­230
Toh 555 has maṅguśe. The Yongle has miṅguśe. The Kangxi has maṅguśe. The Narthang has miṃguśe. The Bhagji edition has mukhe.
n.­231
The Yongle and Kangxi versions have citira. The Lithang has citara. The Narthang has catara. The Lhasa has cihara. The Bhagji edition reads marīci sumati diśamati agrāmagrī talavitale.
n.­232
In the Yongle version, capati is missing. The Bhagji edition has ca vaḍi.
n.­233
The Yongle and Kangxi versions have pranaye. The Bhagji edition has vicarī mariṇi pāṇaye.
n.­234
The Yongle version has lokajeṣṭhe. The Lithang and Choné versions have lokajyeṣṭha. The Kangxi has lokajyeśṭhe. The Narthang has lokaśeṣṭhe. The Bhagji edition has lokajyeṣṭha.
n.­235
The Urga has logapriye. The Bhagji edition has ke priya.
n.­236
The Yongle has siddhaphrite. The Narthang has siddhaprite. The Lhasa has siddhiprete. The Bhagji edition has siddhivrate.
n.­237
The Lhasa has vimamukhiśucikhare. The Bhagji edition has bhīmamukhiśacivarī.
n.­238
The Lithang, Choné, and Lhasa versions have apratehate.
n.­239
The Narthang and Urga versions have apratihatabuddhe. The Lhasa version has apratehate buddhe. The Bhagji edition has apratihatabuddhi.
n.­240
Yongle, Kangxi, and Narthang versions have mahādevi.
n.­241
The Yongle version has prati­grinanamaskarana. The Lithang and Choné versions have prati­gṛhnanamaskarana. The Kangxi version has prati­grihanamaskarana. The Urga version has prati­gṛhnanamaskaroṃ.
n.­242
The Bhagji edition has sure vire araje arajavati hi gule piṅgale piṅgale vatimukhe marīcisumati diśamati agrāmagrītalavitale ca vaḍivicarī mariṇipāṇaye lokajyeṣṭhake priyasiddhivrate bhīmamukhiśacivarī apratihate apratihatabuddhi namuci namuci mahādevi pratigṛhṇa namaskāra.
n.­243
According to the Tibetan. The Bhagji edition has “all beings.”
n.­244
According to the Sanskrit vidyā, which Tibetan translates as rig sngags (“vidyāmantra”).
n.­245
The Lithang and and Choné versions have mahāprabhava.
n.­246
The Bhagji and Nobel editions have mahāprabhāve hili hili mili mili.
n.­247
The Bhagji edition has kadārake yuvati. The Nobel edition has karaṭe keyūre keyūrabati.
n.­248
In the Yongle, Lithang, Kangxi, and Choné versions, hili hili is absent. The Narthang has hili mili. The Bhagji edition has kadārake yuvati hili mili. The Nobel edition has karaṭe keyūre keyūrabati hili mili hili mili hili mili.
n.­249
In the Yongle version, hili hili is absent. The Kangxi has hasa hasa.
n.­250
The Bhagji edition has hili hili mili.
n.­251
According to the Tibetan. The Sanskrit has ratnamaṇi (“precious jewels”), which makes the Tibetan appear to have brygad rnams kyis (“by eight”) in error for brgyan rnams kyis (“by jewelry,” “by ornaments”). However, Toh 555 goes on to list the eight articles held in the eight hands.
n.­252
Sanskrit has namaḥ (“homage”) svāhā.
n.­253
According to the Sanskrit ahaṃ (“I”). The Tibetan has bdag cag (“we”).
n.­254
The Sanskrit translates as “and all beings.”
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.­256
According to the Sanskrit mayā (“by me”) and Toh 555, which precedes this with “I remember when,” and the concluding response from the Buddha. In Toh 556 and 557 the following passage is given in the third person.
n.­257
The Sanskrit appears to associate the following “through the power of the great goddess Śrī” with beings receiving all requisites.
n.­258
The Sanskrit adds “to the Tathāgata” and lists “lamps” as an offering.
n.­259
The Sanskrit has Śrī Devī.
n.­260
The Sanskrit has “and lamps.”
n.­261
From this point on, the great goddess Śrī speaks of herself in the third person.
n.­262
“Golden Banner”
n.­263
From this point on, the great goddess Śrī speaks of herself in the third person.
n.­264
According to the Sanskrit and Kangxi.
n.­265
According to the Tibetan. The Sanskrit has samantagate.
n.­266
According to Yongle, Lithang, Kangxi, and Choné versions of Toh 557, as well as Toh 555 and 556. The Sanskrit and the Degé version of Toh 557 have āyāna.
n.­267
According to Toh 555, 556, and 557. The Yongle and Kangxi versions of Toh 557 have dhārmata. The Sanskrit has dharmitā.
n.­268
According to Toh 555, 556, and 557. The Sanskrit has mahābhāgine.
n.­269
The Sanskrit has mahātejopamaṃ hite. Toh 556 has upasaṅhihe.
n.­270
According to the Yongle, Kangxi, and Narthang. The Sanskrit has ṛṣisaṃgṛhīte. The Degé has saṃgrahītete.
n.­271
The Sanskrit has samayānupālane.
n.­272
Toh 555 has “seven days and nights.”
n.­273
According to the Sanskrit, the Choné version, and Toh 556. The Degé has just Śrī.
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.­289
This name can be translated in many ways, one of which could be “that which is to be understood.”
n.­290
From Toh 557, which has rigs. Toh 556 has gnas (“basis”).
n.­291
The Sanskrit has loka (“light”).
n.­292
The introduction to this chapter appears to have been lost but is preserved in Toh 555 and Toh 556, where in response to a question by Dṛḍhā, the earth goddess, the Buddha states that in the past there was a certain king and his son, giving their names. And then it continues: “At that time…”
n.­293
According to Toh 555 and 556 and Emmerick. The Bhagji edition has Baladaketu. According to the instrumental gis in the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. The Degé version of Toh 557 has the genitive gi.
n.­294
Literally “consecrated.”
n.­295
According to Emmerick based on Nobel. Toh 555 has shes pa’i stobs kyi gtso bo (Foremost Power of Knowledge). Toh 556 has dbang po’i tog (Pinnacle of Lords).
n.­296
According to the instrumental gis in the Yongle, Narthang, and Choné. The Degé has the genitive gi.
n.­297
This verse is absent in the Sanskrit.
n.­298
According to the plural instrumental of the Sanskrit and the instrumental yis in the Yongle, Kangxi, and Choné versions. The Degé has the genitive yi.
n.­299
According to the plural instrumental of the Sanskrit.
n.­300
The plural is in accordance with the Sanskrit.
n.­301
According to the Sanskrit, “wealth that has been accumulated” would be included in the previous sentence as being destroyed by invading enemies instead of being stolen through dishonesty.
n.­302
The Sanskrit does not have the second half of this verse.
n.­303
According to the Sanskrit rājā. The Tibetan has just rgyal.
n.­304
The Sanskrit has the country being destroyed by unrighteousness and weapons.
n.­305
The Sanskrit and Toh 555 have “horses and camels.”
n.­306
The Sanskrit translates as “kill.”
n.­307
According to Toh 555, there is a missing first half of this verse in Sanskrit, Toh 556, and Toh 557: “Because the malevolent are loved and honored / And because the good are punished.”
n.­308
These two lines in the Sanskrit edition are an extra two lines for verse 36.
n.­309
According to Tibetan shin tu rid pa. The Sanskrit has sudurbala (“very weak”).
n.­310
In the Sanskrit this is one of the results, and it appears at the end of the verse.
n.­311
According to the Sanskrit plural genitive (and not instrumental) and to the Degé version of Toh 556 and the Yongle and Kangxi versions of Toh 557.
n.­312
The Sanskrit translates as “the lords of devas.”
n.­313
According to the Degé and Narthang versions of Toh 556, which have nyes mgon (“lord of evil”), presumably from pāpapati. Toh 555 has mi dge grogs (“sinful companion”). The Sanskrit has pāpapatitaḥ (“fallen into sin”). The Degé version of Toh 557 and the Lithang version of Toh 556 have nye ’khon (“hold a grievance”). The Choné version of Toh 556 has nye ’khor (“attendants”). The Yongle and Kangxi versions of Toh 556 and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557 have nye mkhon (“bias,” “partiality”). Emmerick translates this as “should not take sides.”
n.­314
According to the Tibetan bstan. The Sanskrit has dharmeṇa śāsyate rāṣṭraṃ (“the kingdom is ruled through righteousness”).
n.­315
According to the Sanskrit praśāsyate. Toh 557 translates according one of its other meanings: “teach” (ston). Toh 555 has btul (“subjugated”).
n.­316
The Sanskrit and Toh 555 have “in the middle of a sun.” Toh 557 has gnyid (“sleep”), which could be a scribal error from dictation for nyi (“sun”), but Toh 556, which appears to usually be a direct copy from Toh 557, has replaced “middle of sleep” with “in a dream,” even though that phrase is already in the preceding line (“dream”), this appears to be a translation from a manuscript that had svapna (which can be translated as either gnyid (“sleep”) or rmi lam (“dream”) instead of sūrya.
n.­317
According to the Sanskrit jinasya, and also to Toh 555, which has “buddhas.” Toh 557 and 556 have rgyal po’i (“the king’s”) instead of rgyal ba’i.
n.­318
According to the Sanskrit sāla and Toh 557 sā la’i. Toh 556 has sa la, which could be translated as “on the ground.”
n.­319
According to the Sanskrit, the Lithang and Choné versions of Toh 556, and Toh 557. The Degé version of Toh 556 has nor bu rin po che’i (“precious jewels”) instead of nor ni chen po yi.
n.­320
The buddha of that time whose teachings Ratnoccaya follows.
n.­321
According to the Tibetan of Toh 555, 556, and 557. The Sanskrit has “the three worlds.”
n.­322
According to the Sanskrit praśantamānasai and the Yongle version of Toh 557, which has yid zhir. The Degé versions of Toh 557 and Toh 556 have yid bzhin.
n.­323
According to the Sanskrit ārāgitā and the Degé version of Toh 557, which has brnyes (“attained the ten strengths”). Toh 556 and the Yongle, Kangxi, and Choné versions of Toh 557 have mnyes (“pleased”).
n.­324
According to the Sanskrit idam. The Tibetan has dam pa (“the sublime”).
n.­325
According to the Sanskrit and the Chinese. The Tibetan could be translated as “many oceans of suffering.”
n.­326
According to the Sanskrit and also to Toh 556 and the Yongle, Kangxi, Narthang, and Choné versions of Toh 557, which have kyi. The Degé version of Toh 557 has kyis.
n.­327
Toh 555 omits the second half of this verse.
n.­328
According to the Tibetan, which appears to have translated from a manuscript that had buddhadarśanam instead of buddhaśāsanam. It should otherwise have been “The Buddha’s teaching will be praised.”
n.­329
This line, the next verse, and the first three lines of the following verse are absent in the Sanskrit and Toh 555.
n.­330
This line forms the last line in verse 19 in the Sanskrit.
n.­331
Here Toh 556 and Toh 557 briefly diverge in the order of the lines of verse.
n.­332
The Sanskrit has mahādhipa.
n.­333
This third line, which would have been the fourth in the Sanskrit, is missing from the Sanskrit version, which jumps instead to the last line of the verse after next.
n.­334
This verse is absent in the Sanskrit.
n.­335
Only the last line of the Sanskrit‍—third line in translation‍—is present in the Sanskrit version.
n.­336
According to the Sanskrit instrumental plural for “yakṣa lords” and the nominative dual case for the compound of the two following names.
n.­337
According to the Sanskrit. The Tibetan syntax appears to list Saṃjñeya as distinct from the twenty-eight yakṣas.
n.­338
According to the Sanskrit and to Toh 557. The Tibetan has just nag po, which translates from the Sanskrit kāla.
n.­339
According to the Sanskrit, meaning “sun friend.” Toh 556 and Toh 557 are corrupt in all editions, probably because the original was nyi bshes. The Degé version of Toh 556 and the Choné and Urga versions of Toh 557 have gnyen bshes (“friend-friend”), while the Lithang and Kangxi versions of Toh 556 and the Degé version of Toh 557 have gnyis bshes (“two-friend”). The Yongle version of Toh 557 has gnyi bshes (“two-friend”). Toh 555 has nyi ma’i gnyen (“sun-friend”).
n.­340
According to the Sanskrit. Both the Tibetan and the Chinese appear to have translated from a manuscript that had Nārāyaṇa, though he has already been mentioned in the list.
n.­341
According to the Tibetan ra ro. Emmerick, from Nobel’s Sanskrit, has “standing.” The Bhagji edition has a corrupt saptamātṛsthitani (“seven mothers standing”), with sapta (“seven”) from supta (“sleep”). Possibly the translation was made from a manuscript with matta (“intoxicated”) where Bhaji has mātṛ (“mother”). Toh 555 has “whether asleep or awake.”
n.­342
The Bhagji edition has dantī, which would have been translated as so can.
n.­343
In Emmerick translated as a description of the previous goddesses, but the Bhagji edition of the Sanskrit and also the Tibetan present this as a singular name.
n.­344
Toh 556 has gzi byin ldan. Toh 557 has mdangs dang ldan.
n.­345
Toh 556 and 557 appear to have only three lines where the Sanskrit and Toh 555 have four. The third and fourth lines in the Sanskrit translate as “they will be delighted by bliss / and satisfied by many flavors.” The last line appears to have been transposed to the next verse.
n.­346
According to the Sanskrit jambūnada. The Tibetan has ’dzam bu’i gling (“Jambudvīpa”).
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.­348
The Sanskrit daraka can mean “son” as well as “boy.” In Toh 555, the Tibetan specifies that Rūpyaketu is Ruciraketu’s son.
n.­349
According to Sanskrit, Toh 556, and the list when repeated here in Toh 557.
n.­350
Absent in the previous list and the Sanskrit.
n.­351
According to the BHS meaning of citrikara. The Tibetan translates literally according to the classical Sanskrit meaning of “making a drawing.”
n.­352
The Yongle version of Toh 556 has the error ’jig rten (“world”). Toh 555 has lus ni ’jigs pa (“destruction of the body”). The Degé version of Toh 557 has ’dzin, while the Yongle, Kangxi, Narthang, and Choné versions of Toh 557 have ’jig (“destroyed”), which we follow here. ’jig may be a translation of the Sanskrit kṣīyate. The Bhagji edition has lakṣyante (“identified,” “discerned”).
n.­353
According to the Sanskrit agni and to Toh 555, which has me. Toh 556 and 557 have mi (“human”).
n.­354
The six seasons, each two months in length, are vasanta (“spring”), grīṣma (“heat”), varṣā (“monsoon”), śarad (“autumn”), hemanta (“winter”), and śiśira (“cool”).
n.­355
The Sanskrit varṣā literally means “the rains,” meaning the wet monsoon months.
n.­356
The Sanskrit grīṣma means “the time of heat,” before the coming of the monsoon rains.
n.­357
According to the traditional translation of these Āyurvedic terms. The Sanskrit translates as “astringent, pungent, and bitter.” The Tibetan would more closely yield in this case “harsh, warm, and hot.” The Toh 556 Degé has tshwa (“salty”) in error for tsha (“hot”).
n.­358
Absent in the Sanskrit.
n.­359
According to the Sanskrit, Toh 556, and the Yongle, Lithang, Kangxi, Narthang, and Choné versions of Toh 557: brgya phrag mang. The Degé version of Toh 557 has khri (“ten thousand”) instead of “many hundreds.”
n.­360
In Sanskrit, jala means “water” and vāhana can mean “to carry” or “to bring.” The first meaning is translated as ’bebs in Tibetan, (literally “to send down”) and the second meaning is translated as sbyin (“give”). If translating from Sanskrit this would be more like “because you carry water and because you bring water.”
n.­361
In Emmerick translating from Nobel’s Sanskrit and in Toh 555, this is the name of the lake rather than its description, as it is translated in Toh 556 and 557 in the following passage.
n.­362
The Sanskrit is in the singular. Toh 555 has “many fishermen.”
n.­363
Toh 556 has grog (“ravine”). Toh 557 has g.yangs sa (“cliff”).
n.­364
According to the Sanskrit viṣaye. The Degé version of Toh 557 and the Yongle, Lithang, Kangxi, Narthang, and Choné versions of Toh 556 have chab ’og. The Yongle and Kangxi versions of Toh 557 and the Degé of Toh 556 have chags. Toh 555 has mnga’ ris.
n.­365
The Sanskrit svakaṃ could mean “my” or “our.” Toh 557 translates as “my,” which does not seem to fit the context as well as “our.” Toh 556 translates as “our.” Toh 555 has neither, just “go home.”
n.­366
In Toh 555, the bhikṣu is also teaching the twelve phases of dependent origination.
n.­367
According to the Yongle, Lithang, Kangxi, and Choné versions of Toh 556 and to Toh 557, all of which have de dag dang bdag gi mthus. The Degé version of Toh 556 omits dang, resulting in “they, through my power…” “And my” is according to the Tibetan, which is not present in the Sanskrit so that it is “through their power.” This sentence is absent in Toh 555.
n.­368
According to the Sanskrit and Toh 555. Toh 556 and 557 appear to have translated it as meaning “obtained the name Vyākaraṇa (‘prophecy’).”
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.­373
According to the Sanskrit hita. The Tibetan has sman (“medicine”), which is a common scribal error for phan (“benefit”).
n.­374
According to thar in the Yongle, Lithang, Kangxi, and Choné versions of Toh 557 and Toh 556. The Degé version of Toh 557 has mthar (“the end”). This passage is in verse in the Tibetan but in prose in the Sanskrit.
n.­375
According to the Sanskrit (literally “one who has as his essence the benefit of beings”) sattvārthasaram (in the accusative case). The Tibetan has sems can mchog gi snying po (“the essence of a supreme being”).
n.­376
According to the Sanskrit caraṇa, Toh 556, and the Yongle, Lithang, Kangxi, Choné, and Narthang versions of Toh 557. Toh 557 has phyag gi mthil (“palm of the hand”) in error for zhabs kyi mthil (“sole of the foot”). Toh 555, however, has “hand.”
n.­377
From the Sanskrit visṛta and Toh 556, which has ’od ’phro ba. The Degé version of Toh 557 and the Yongle, Lithang, Kangxi, and Choné versions of Toh 556 have ’phra.
n.­378
This is in spite of Ānanda stating there was only one. The Sanskrit is specifically in the singular.
n.­379
According to the Tibetan. “Supreme understanding” is absent in the Sanskrit but included in Toh 555.
n.­380
According to Toh 556 and the Sanskrit. In Toh 557 “patience” has an instrumental particle.
n.­381
This follows the syntax of Toh 556, with reference to the Sanskrit.
n.­382
The Sanskrit terms tarakṣu and rkṣa mean “hyena” and “bear” respectively. Toh 555 translates as “jackals and wolves.”
n.­383
This sentence appears in verse in the Sanskrit and is the third verse.
n.­384
The Sanskrit has a longer conversation between the brothers, including two verses that do not appear here.
n.­385
According to the Tibetan. The Sanskrit is in the plural.
n.­386
In the Sanskrit this prose is in verse form and appears as the seventh verse.
n.­387
In the Sanskrit this prose is in verse form and appears as the eighth verse.
n.­388
In the Sanskrit this prose is in verse form and appears as the ninth verse.
n.­389
According to the Sanskrit avekṣya and to Toh 555, Toh 556, and the Narthang version of Toh 557. The Degé version of Toh 557 has bldags (“licked”).
n.­390
From the Sanskrit saṃtrastahṛdaya (“alarmed heart”). Translated into Tibetan as snying myos (“heart crazed”). Toh 555 translates as sems la shin tu skrag (“very frightened in the mind”).
n.­391
From the Sanskrit devi, as an address to a monarch. The Tibetan translates as bzang mo (“good one”).
n.­392
According to the Sanskrit. The Tibetan appears to read “those without children and dead, or humans who have living sons.”
n.­393
They are said to be particularly grief-stricken when separated from their offspring and are therefore often used as an analogy.
n.­394
The Sanskrit translates as “and the attendants.”
n.­395
According to the Sanskrit mohamupagatāḥ and Toh 555 dran pa stor bas shes pa ci yang med par gyur. Toh 556 and 557 translate as myos par gyur (“became crazed”).
n.­396
In the Bhagji edition, this verse and the previous verse occupy six lines each.
n.­397
According to the Yongle, Kangxi, and Lhasa versions of Toh 556, which have mang por ngas. The Degé has mang po rangs because of an error in the placement of the tsheg, or syllable-separating dot.
n.­398
According to the Sanskrit, Toh 556, and the Yongle, Lithang, Kangxi, and Choné versions of Toh 557. The Degé has dpung instead of spun.
n.­399
In the preceding prose, in Toh 556, and in TWC and BG, there is no mention of leaping from a cliff. However, the preceding prose in Toh 555 and in YJ (the Chinese version on which Toh 555 was based) have him leaping from a mountain, and the Chinese only adds that a great many gods or goddesses caught and carried him in their hands so that he was not hurt by his fall. However, while Toh 555 and YJ do not mention this leap from a mountain at this point in the verse, they do state the forest was on the side of a steep mountain, and later in the verse, a minister states that Mahāsattva leapt from a mountain.
n.­400
According to the Sanskrit vriduta and to Toh 557 and the Yongle, Kangxi, and Urga versions of Toh 556, which have mthor. The Degé version of Toh 556 has mthong.
n.­401
The contents of the thirty-second verse in the Sanskrit are spread over two verses in the version translated into Tibetan. The Sanskrit translates as: “They saw the blood-soaked limbs of the tigers. / Nothing but hair, bones, and skin, / Fallen and scattered over the ground, / Only that of him remaining fallen on the ground.”
n.­402
According to the Sanskrit, Toh 557, and the Degé version of Toh 556. The Comparative Edition of the Degé has rngul (“sweat”) instead of rdul (“dirt” or “dust”).
n.­403
A traditional gesture of grief after the death of a family member.
n.­404
This is usually taken to refer to the first five pupils of Śākyamuni, but Toh 555 specifies that two of them are Maudgalyāyana and Śāriputra, the Buddha’s two principal followers.
n.­405
Only the first line of this verse is included in the Sanskrit.
n.­406
According to the Sanskrit. Although amṛta in the first line was translated as “deathlessness,” it appears that in the second line it was translated as amṛta (bdud rtsi), which is “the nectar of deathlessness.”
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”).
n.­409
According to the Sanskrit akula and the Yongle, Lithang, Kangxi, and Choné versions of Toh 556, which have gang ba. The Degé version has dang ba (“clear”).
n.­410
According to the Tibetan and Nobel’s Sanskrit. The Bhagji edition has ratna (“jewel”).
n.­411
The Sanskrit and Tibetan have only “beryl,” but from context this appears to be “white beryl.” Toh 555 makes it clear that this is the ūrṇā hair between the Buddha’s eyebrows.
n.­412
The Sanskrit translates as “beings are in extreme thirst.”
n.­413
According to the Sanskrit prahladyet and Toh 557, which has sim. Toh 556 has tshim (“satisfy”).
n.­414
According to the Sanskrit mahānta and Toh 556 che dang ldan pa. Toh 557 (and Toh 556 Narthang) has tshe dang ldan pa, the equivalent of āyuṣman (“living one,” a term of respect used for equals or inferiors, roughly equivalent to the English use of “brother” in monastic settings).
n.­415
The Khotanese Sanskrit and Toh 555 have additional verses at this point.
n.­416
The Sanskrit here translates as “great goddesses.”
n.­417
There is no translator’s colophon; however, the translation is identical, except for a few variations, to the passages as found in Toh 556, which was translated by Jinamitra, Nelendrabodhi, and Lotsawa Yeshe Dé.
n.­418
This mantra translates as: “Those that are the causes of the arising of phenomena have been taught by the Tathāgata, and the great mendicant has also taught those that are their cessation, svāhā.” This mantra is often found with oṃ at the beginning.
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 bhāgavatī 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.

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

_______. 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.

_______. 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.

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

_______ (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.

______ (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.

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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, 2024. https://84000.co/translation/toh557/UT22084-090-001-end-notes.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, 2024, 84000.co/translation/toh557/UT22084-090-001-end-notes.Copy
84000. (2024) 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-end-notes.Copy
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