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In Teaching the Relative and Ultimate Truths, the bodhisattva Mañjuśrī is summoned by Buddha Śākyamuni from a faraway buddha realm to teach in a way that demolishes all dualistic experience. As Mañjuśrī begins to teach, the main message of the sūtra unfolds as an explanation of the two truths. The general theme of Mañjuśrī’s discourse is centered on the particular circumstances in Ratnaketu’s buddha realm, but the message is equally applicable to the experiences of beings here in this world.

In this sūtra, the Buddha displays supernatural powers three times. First, he magically transports his entire audience and retinue to Vārāṇasī. Secondly, having incited Avalokiteśvara and Vajrapāṇi to use their own miraculous powers to gather there all the beings who must be led to awakening, he makes the whole world appear as a pure realm like Sukhāvatī. He explains that a tathāgata’s various powers are like a doctor’s skills, and teaches, with Mañjuśrī’s help in a series of dialogues with other protagonists, on how the tathāgatas manifest to beings, displaying his supernatural powers a third time by making many other buddhas appear all around him. The meaning of the Tathāgata’s miracles are gradually disclosed to the audience, as well as some other essential points including the merit to be gained by honoring the teachings.

The Prediction for Brahmaśrī features a brief encounter between the Buddha, out on his daily alms round, and a group of children playing on the outskirts of Śrāvastī. A boy named Brahmaśrī offers the Buddha the pavilion he has made of sand or dirt. The Blessed One accepts it and transforms it into one made of precious metals and jewels. Seeing this wonder, Brahmaśrī makes a vow to become a buddha himself in the future. This prompts the Buddha to smile and predict Brahmaśrī’s future awakening.

This sūtra takes place in the city of Vaiśālī, where the Buddha Śākyamuni and his retinue of monks have gone to gather alms. When the Buddha enters Vaiśālī a number of miracles occur in the city, and these draw the attention of a three-year-old boy named Ratnadatta. As the child encounters the Buddha, a dialogue ensues with the monks Maudgalyā­yana and Śāriputra and the bodhisattva Mañjuśrī, in which the boy delivers a teaching on the practice of bodhisattvas and a critique of those who fail to take up such practices.

此經記述佛陀的大弟子須菩提在一次托缽乞食時的遭遇，當中以與一位名為轉女身的女菩薩之間的對話為主。她的教法精闢且深奧，通達勝義之諦。世尊在經文最後給予轉女身菩薩未來成佛的授記。

佛陀於舍衛城竹林精舍為眾比丘宣說此精辟教法。經中，世尊列舉智者行布施的三十七種方法，並詳細解說如何正確行布施以及布施相對應的善果報。

In the Introduction to the Domain of the Inconceivable Qualities and Wisdom of the Tathāgatas, the bodhisattva Sarva­nīvaraṇa­viṣkambhin expounds at length on how the awakened activity of the buddhas spontaneously unfolds in a limitless variety of ways to benefit beings, in all their diversity, throughout the universe. He also describes the inestimable benefits a bodhisattva derives from following a virtuous spiritual friend.

此經中，佛陀於王舍城開示了供養證悟者之舍利塔的利益與功德。世尊主要細說了以鮮花、焚香以及油燈供養佛塔的諸多裨益。

In this sūtra, in answer to a question put by Maitreya, the Buddha Śākyamuni teaches five qualities that bodhisattvas should have in order to live a long life free of obstacles and attain awakening quickly: (1) giving the Dharma; (2) giving freedom from fear; (3) practicing great loving kindness, great compassion, great joy, and great equanimity; (4) repairing dilapidated stūpas; and (5) causing all beings to aspire to the mind of awakening. Maitreya praises the benefits of this teaching and vows to teach it himself in future degenerate times. Both Maitreya and the Buddha emphasize the positive effects on beings and the environment that upholding, preserving, and teaching The Nectar of Speech will bring about.

世尊与弥勒菩萨于晨间托钵时，遇见王后有乐夫人，身着华贵珠宝端严殊妙。世尊将此珍宝严饰喻为果实，问有乐夫人言：彼名何树，汝今身着如是之果？有乐夫人答言：“彼树名福德，我于往世种，此果是彼果，我今如是食。”经文继而讲述福德终能导向佛果，并授记有乐夫人将于未来成佛。

本經記敘了舍衛國初夜時分世尊與眷屬眾的一段對話，當時名為阿逸多的彌勒菩薩與優波離俱在會中。優波離問佛言：阿逸多命終生何國土，佛記其人成佛無疑。佛告優波離，阿逸多命終後必得往生兜率陀天，進而講述兜率陀天諸多極妙樂事，以及往生彼天之因。說是語時，與會諸眾皆大歡喜，皆同發願往生兜率天宮。

The sūtra is introduced with the Buddha residing in Anāthapiṇḍada’s grove in Jeta Wood in Śrāvastī together with a great assembly of monks and a great multitude of bodhisatvas. The Buddha then addresses the bodhisatva Jayamati, instructs him on nineteen moral prescriptions, and indicates the corresponding effects of practicing these prescriptions when they are cultivated.

The Dwelling Place of Mañjuśrī first presents a dialogue between Mañjuśrī and Śāriputra regarding the activity of “dwelling” (vihāra) during meditation, the nature of dharmas, and the “true nature” (tathatā). This opens into a conversation between Mañjuśrī and a large gathering of monks whereby Mañjuśrī corrects the monks’ misinterpretations. Mañjuśrī then instructs Śāriputra on the enduring and indestructible nature of the realm of sentient beings and the realm of reality. Finally, the power of Mañjuśrī’s teaching is explained and reiterated by the Buddha.

This sūtra contains a Dharma discourse on the profound insight into the emptiness of all phenomena, also known as transcendent insight. Following a short teaching in verse by Śāriputra, the Buddha delivers the primary discourse at the behest of Ānanda and Mañjuśrī amid a vast assembly of monks, bodhisattvas, and lay devotees. He specifically addresses hearers and so-called “outcast bodhisattvas” who have not realized transcendent insight and who thus remain attached to phenomenal appearances. Responding to a series of questions posed by Mañjuśrī and Śāriputra, the Buddha explains that all phenomena are as empty as space, with nothing to be either affirmed or rejected. Yet that very emptiness is what makes everything possible, including the bodhisattvas’ altruistic activities.

一时，佛在竹林精舍与眷属众俱。目犍连尊者于托钵途中见到一些奇特的众生，前来问佛。佛告目犍连，此诸众生乃是饿鬼，过去为人时犯下与食物相关之恶行，以致今生堕于饿鬼道中。世尊详述了与食物相关之恶行，反映出当时对于出家众的饮食禁戒，例如违反「日中一食」、饮食不当、擅取馀食，以及其它滥用食物供养等行为。在家众亦有与食物相关之戒律，主要是关于为僧团准备食物时的卫生要求。

在這部簡短的經文中，世尊基於大乘的見地開示出家的本質，解說為何出離在家人的生活具有神聖、超越凡俗之功德。如是宣說之後，長老舍利弗與須菩提兩位亦就此略作討論。

本经中，妙吉祥菩萨请佛演说，志求无上正等正觉的菩萨，何者决定证果而何者不定。世尊以五种远程旅行的方式作为譬喻，宣说菩萨在法道上或有退转、或无退转的五种行，即羊车行、象车行、日月神力行、声闻神力行、如来神力行。

佛陀與普賢菩薩分別為回應文殊菩薩之提問而講演此經。世尊完整闡釋了能令菩薩登初地之五法，而普賢菩薩則詳述諸佛為利益眾生所行之廣大佛行事業。 佛陀与普贤菩萨分别为回应文殊菩萨之提问而讲演此经。世尊完整阐释了能令菩萨登初地之五法，而普贤菩萨则详述诸佛为利益众生所行之广大佛行事业。

此經中，釋迦牟尼佛為眾人講述彌勒菩薩在過去世中，曾出生為一君王時初發菩提心之因緣故事。之後佛陀又闡述彌勒菩薩以比丘身示現的另一世，並解釋「彌勒」之名的由來。世尊繼而給予有關諸法本自無生的教法，並督促弟子們開展超越一切參照點的見地。

In this sūtra, at the request of venerable Śāriputra, the bodhisattva mahāsattva Maitreya elucidates a very brief teaching on dependent arising that the Buddha had given earlier that day while gazing at a rice seedling. The text discusses outer and inner causation and its conditions, describes in detail the twelvefold cycle by which inner dependent arising gives rise to successive lives, and explains how understanding the very nature of that process can lead to freedom from it.

Discerning that the time is right to train King Bimbisāra, the Buddha Śākyamuni goes to Magadha, along with his entourage. The king is hostile at first but when his attack on the Buddha is thwarted and a verse on impermanence is heard, he becomes respectful. In the discourse that ensues, the Buddha tells the king that it is good to be disillusioned with the world because saṃsāra is impermanence and suffering. He then elaborates with a teaching on impermanence followed by a teaching on suffering. When the king asks where, if saṃsāra is so full of suffering, well-being is to be found, the Buddha responds with a short exposition on nirvāṇa as the cessation of all suffering and the cause for supreme happiness. Moved by his words, the king decides that he will renounce worldly concerns and seek nirvāṇa. The Buddha praises the king and concludes the teaching with the potent refrain, “When one is attached, that is saṃsāra. When one is not attached, that is nirvāṇa.”

佛陀的弟子阿難尊者在舍衛城中托缽乞食，於途中見到一座潔凈無暇的宮殿。他思忖道，若將這樣一座宮殿供養給僧團，或以小佛塔供奉一顆佛舍利，何者所獲福德更多？他以此問佛。佛陀答言，後者之福德遠勝於其他一切供養，因為諸佛具有無量的功德。

In the Jeta Grove outside Śrāvastī, monks have gathered to listen to the Buddha as he presents the foundational doctrine of dependent arising. The Buddha first gives the definition of dependent arising and then teaches the twelve factors that form the causal chain of existence in saṃsāra as well as the defining characteristics of these twelve factors.

When Śāriputra voices amazement at how the Buddha uses words to point out the inexpressible ways in which nothing has true existence, the Buddha responds with an uncompromising teaching on how the lack of true existence and the absence of a self are indeed not simply philosophical views but the very cornerstone of the Dharma. To have understood, realized, and applied them fully is the main quality by which someone may be considered a member of the saṅgha and authorized to teach others and to receive offerings.

阿闍世王因殺害其父頻婆娑羅王的深重罪業而晝夜憂懼，文殊師利菩薩為其說法化解心結。通過直指要義、應機發問和示現神變，文殊師利及諸眷屬菩薩向阿闍世王開示：悔罪之心實無所有，一切諸法亦復如是。本經展現了文殊師利的超勝智慧，以及了悟空性則一切法自然清凈。

While giving teachings at Vārāṇasī, the Buddha Śākyamuni discerns that the time is right to train King Udayana of Vatsa. When he meets the king, who at the time is embarking on a military expedition, the king flies into a rage and tries to kill the Buddha with an arrow. However, the arrow circles in the sky, and a voice proclaims a verse on the dangers of anger and warfare. Hearing this verse, the king pays homage to the Buddha, who explains that an enemy far greater than worldly opponents is the affliction of perceiving a self, which binds one to saṃsāra. He uses a military analogy to explain how this great enemy can be controlled by the combined arsenal of the six perfections and slayed by the arrow of nonself. When the king asks what is meant by “nonself,” the Buddha replies in a series of verses that constitute a succinct teaching on all persons and all things being without a self.

The Buddha is residing at Āmrapālī’s Grove in Vaiśālī when Mañjuśrī brings before him the monk Stainless Light, who had been seduced by a prostitute and feels strong remorse for having violated his vows. After the monk confesses his wrongdoing, the Buddha explains the lack of inherent nature of all phenomena and the luminous nature of mind, and the monk Stainless Light gives rise to the mind of enlightenment. At Mañjuśrī’s request, the Buddha then explains how bodhisattvas purify obscurations by generating an altruistic mind and realizing the empty nature of all phenomena. He asks Mañjuśrī about his own attainment of patient forbearance in seeing all phenomena as nonarising, and recounts the tale of the monk Vīradatta, who, many eons in the past, had engaged in a sexual affair with a girl and even killed a jealous rival before feeling strong remorse. Despite these negative actions, once the empty, nonexistent nature of all phenomena had been explained to him by the bodhisattva Liberator from Fear, he was able to generate bodhicitta and attain patient forbearance in seeing all phenomena as nonarising. The Buddha explains that even a person who had enjoyed pleasures and murdered someone would be able to attain patient forbearance in seeing all phenomena as nonarising through practicing this sūtra, which he calls “the Dharma mirror of all phenomena.”

In Taking Refuge in the Three Jewels, the venerable Śāriputra wonders how much merit accrues to someone who takes refuge in the Three Jewels: the Buddha, the Dharma, and the Saṅgha. He therefore seeks out the Buddha Śākyamuni and requests a teaching on this topic. The Buddha proceeds to describe how even vast offerings, performed in miraculous ways, would not constitute a fraction of the merit gained by someone who takes refuge in the Three Jewels.

此經描述耆那教青年吉祥護惡意邀請佛陀於家中用餐，試圖以火坑和劇毒謀害世尊的故事。佛陀雖了知吉祥護的陰謀仍然接受邀請，藉此展現佛因證量與善根而不可被此類陷阱所傷害的功德。世尊繼而講說過去世身為野雞、兔子以及孔雀時也曾逃脫過火和毒的危害。在吉祥護謀害佛陀的詭計失敗後，世尊敘述了吉祥護在過去世身為婆羅門時同樣試圖以火坑謀害自己的故事。吉祥護聽聞此故事後生起了羞愧心，即向佛陀請求贖罪和皈依，此後更領受了在家優婆塞的戒律。

摩揭陀國的影勝王前來問佛，為何有情先所造業，臨命終時皆悉現前。佛告影勝王，譬如男子於睡夢中見一美女，醒來後仍癡癡戀慕不捨。有如此例，眾生眼見於色、起貪嗔癡而造作諸業，作已滅壞，至命終時意識將滅，所作之業皆悉現前。世尊繼而演說，前識滅已、後識無間生起，依於成熟之業果，彼心相續流轉，並無一法能從此世轉至後世。經文最後，世尊以七句偈頌簡要開示空性，宣說二諦及諸法假名安立之理。

佛於祇園精舍入定三個月，於甚深禪定中與他方世界諸佛討論諸法之本性。佛陀出定時遂為眾弟子轉述其精彩對話，為大眾解答各種疑惑，並且詳細說明一切事物——從平凡的花朵乃至諸佛的證悟——都擁有超越概念的、妙不可言的本性。

On Gayāśīrṣa Hill, Buddha Śākyamuni is visited by a great gathering of bodhisattvas who have traveled miraculously there from a distant world, to venerate him as one who has vowed to liberate beings in a world much more afflicted than their own. The visiting bodhisattvas are led by Sarva­nīvaraṇa­viṣkam­bhin, who asks the Buddha a series of searching questions. In response, the Buddha gives a detailed and systematic account of the practices, qualities, and nature of bodhisattvas, the stages of their path, their realization, and their activities. Many of the topics are structured into sets of ten aspects, expounded with reasoned explanations and illustrated with parables and analogies. This sūtra is said to have been one of the very first scriptures translated into Tibetan. Its doctrinal richness, profundity, and clarity are justly celebrated, and some of its key statements on meditation, the realization of emptiness, and the fundamental nature of the mind have been widely quoted in the Indian treatises and Tibetan commentarial literature.

本經是釋迦牟尼佛與大雲密藏菩薩之間的一段對話，其中聚集聽法的人天大眾亦不時加入談話之中。他們對談的內容廣泛多元，其中一個核心主題是廣大的菩薩行，即菩薩為滿足一切眾生所必須通達的種種三昧與解脫法門，世尊一一列舉其名。隨後，在與婆羅門善德的對話之中，揭示出佛陀的堂弟提婆達多實為一示現最勝方便的菩薩。善德繼而詢問是否能得一佛舍利，另一位與會者遂為之解說，佛舍利現世是何等真正稀有之事。經文最後，佛陀詳細描述並授記大雲密藏菩薩將於未來成就佛果，並進而宣說奉持本經可獲得的諸般利益與神力。

一時，佛在王舍城靈鷲山安住於名曰「三摩地輪」的禪定中。爾時，文殊師利應佛所問，演說究竟實相之本性。世尊聞之歡喜，贊嘆文殊師利善說甚深法義。

The Dharma Council is a Great Vehicle sūtra in which the path of a bodhisattva is taught initially by the Buddha, but principally by a host of bodhisattvas and śrāvakas. Among them, the bodhisattva Nirārambha takes center stage, delivering long discourses and engaging in dialogues and debates on the key points of Great Vehicle Buddhism. Following Nirārambha’s example, a number of the Buddha’s disciples express their own understanding of the path, and they win praise and confirmation from the Buddha for their eloquent expositions of the Dharma. As a Great Vehicle sūtra, The Dharma Council is grounded in the themes of emptiness, nonconceptuality, and skillful compassionate conduct; from these doctrinal touchstones spring a profound and wide-ranging presentation of the Dharma.

Proper Dharma Conduct takes place in the Jeta Grove at Śrāvastī. Knowing that many bodhisattvas are wondering about proper Dharma conduct, the Buddha Śākyamuni gives a teaching on this topic to a great number of bodhisattvas. The teaching follows a format in which the Buddha first makes a short cryptic statement that seems to go against the conventions of proper behavior for bodhisattvas. The bodhisattvas then inquire as to the meaning of this statement, and the Buddha proceeds to explain how to interpret the initial statement in order to decipher the underlying meaning. Because of his teaching, many gods and bodhisattvas are able to make great progress on the path.

In this sūtra some of Buddha Śākyamuni’s senior disciples request a teaching on the nature of “the sections of Dharma.” The Buddha responds by first delivering a teaching on the absence of birth with regard to phenomena, as an antidote to the poison of desire. On that basis, the Buddha then presents a longer explanation of the repulsiveness of the human body, and of the female body in particular.

一時，佛在舍衛城祇園精舍，與眾比丘與菩薩俱。佛言，有四種法菩薩常應修行，縱遇命難，亦不得舍：一不舍菩提心，二不舍善知識，三不舍安忍調柔，四不舍阿蘭若。經文末尾，世尊復以二偈重宣此義，言說不舍此四法者必將證得無上菩提。

此經中，佛為諸天菩薩眾演示廣大神通力，以大光明幻化出無量眾生。其時有一外道仙人名光明炬因毗濕奴與濕婆等諸天神亦具此神通力而不為所動。仙人光明炬遂向佛陀請示：一切眾生從何處生、末劫劫盡熾燃之因緣以及如何度量眾生微細身。世尊即為其演說無常、因果業力與空性等教法。

While Buddha Śākyamuni is residing in the Sudharmā assembly hall in the Heaven of the Thirty-Three, he explains to the great bodhisattva Maitreya four factors that make it possible to overcome the effects of any negative deeds one has committed. These four are: the action of repentance, which involves feeling remorse; antidotal action, which is to practice virtue as a remedy to non-virtue; the power of restraint, which involves vowing not to repeat a negative act; and the power of support, which means taking refuge in the Buddha, Dharma, and Saṅgha, and never forsaking the mind of awakening. The Buddha concludes by recommending that bodhisattvas regularly recite this sūtra and reflect on its meaning as an antidote to any further wrongdoing.

The Fourfold Accomplishment revolves around a dialogue between the god Śrībhadra and the bodhisattva Mañjuśrī that takes place in the Jeta Grove at Śrāvastī. At Śrībhadra’s request, Mañjuśrī recalls a teaching that he previously gave to Brahmā Śikhin on the practices of a bodhisattva. The teaching takes the form of a sequence of topics, each of which has four components.

In The Accomplishment of the Sets of Four Qualities: The Bodhisattvas’ Prātimokṣa, Venerable Śāriputra requests the Buddha Śākyamuni to explain the conduct of bodhisattvas. The Buddha responds by describing how bodhisattvas train in many practices and in the cultivation of many qualities, here presented in sets of four, related to generosity and diligence in particular, and more broadly to their attitude, conduct, learning, insight, and teaching. In this way bodhisattvas swiftly progress along the path to buddhahood.

在這部簡短的經文中，佛陀宣說人終生不可執取的四種謬見：（1）於女人間可得快樂，（2）於王宮中可得快樂，（3）依靠健美身體可得快樂，（4）依靠財富資具可得快樂。

There are two main themes in Distinguishing Phenomena and What Is Meaningful. One is in the narrative structure: The Buddha Śākyamuni tells how, countless eons ago, in a world called Flower Origin, a buddha named Arisen from Flowers gave instructions to a royal family, and prophesied the awakening of the prince Ratnākara. Arisen from Flowers, the Buddha Śākyamuni then relates, has since become the buddha Amitābha, and the prince Ratnākara the bodhisattva Avalokiteśvara. The other theme is doctrinal, and lies in the content of the teaching given by Arisen from Flowers: it explains the four mistakes made by ordinary beings in the way they perceive the five aggregates, and how bodhisattvas teach them how to clear away these misconceptions, so that they may be free of the sufferings that result.

《日藏经》是一部内容丰富的佛经，共十一品。在王舍城郊外的迦兰陀竹园，释迦牟尼佛先向大众宣说了盗用供僧之物的大恶果报，以及护持守戒比丘的重要性。之后讲述为保护和利益娑婆世界，四方佛土各遣菩萨众送来各种不同的陀罗尼。释迦牟尼佛即为大众解说此诸陀罗尼，并开示出离心之种种禅修，教导万法之空性本质。其中一品叙述了天魔和龙族之间的一段故事，由此引出有关星相学的教授，世尊更授予多种陀罗尼，并明列出圣者示现的二十大圣地。

While the Buddha is dwelling on Khalatika Mountain with his retinue, an amazing display of light appears, brought about by the bodhisattva Ākāśagarbha’s liberating activities. As he joins the gathering, Ākāśagarbha manifests another extraordinary display, and the Buddha, praising his inconceivable accomplishments and activities, explains how to invoke his blessings. He sets out the fundamental transgressions of rulers, ministers, śrāvakas, and beginner bodhisattvas, and, after explaining in detail how to conduct the rituals of purification, encourages those who have committed such transgressions to turn to Ākāśagarbha. When people pray to Ākāśagarbha, Ākāśagarbha adapts his manifestations to suit their needs, appearing to them while they are awake, in their dreams, or at the time of their death. In this way, Ākāśagarbha gradually leads them all along the path, helping them to purify their negative deeds, relieve their sufferings, fulfill their wishes, and eventually attain perfect enlightenment.

本經開篇記敘佛陀與無量百千萬億大菩薩眾在王舍城靈鷲山，爾時，勝思惟菩薩問如來二字：何者一法是菩薩所除滅者，何者一法總攝修行之基、菩薩常當日夜護之，何者一法是如來所證覺者。世尊一一為之作答：首先列舉菩薩應滅之法，其次教喻菩薩「己所不欲勿勸他人」，繼而宣說「無有一法如來所覺」。如來所覺，即諸法不去不來，無因無緣，無生無滅，無取不取，無增無減。與會諸眾聞已，誓願流通此經，而世尊進而講說流通此經之利益。

《華聚經》中，佛陀為眾弟子形容十方諸佛之國土，並解釋僅僅聽聞諸佛名號即可獲得眾多利益，乃至最終證得無上正等正覺。

一時，佛遊於迦毗羅衛國，與乘坐馬車出城的釋迦童子「面善悅」相遇。童子請求佛陀教導防護危害之法。佛告童子：十方各有一佛住於遙遠世界中，每當出城前往某一方向時，心中憶念此方之佛，則旅途無有恐懼危難，有所興作悉當如願。童子及與會大眾奉受此法後，皆能現見十方佛及其佛土。爾後，佛陀授記會上百千人終得成就正覺。佛言，奉此經典、讀誦書寫、為他人說，能護佑一切，無復恐懼。故而於行事之初或出遊之前，常常諷誦此經以遣除障礙，速成所願。

Calling Witness with a Hundred Prostrations is widely known as the first sūtra to arrive in Tibet, long before Tibet became a Buddhist nation, during the reign of the Tibetan king Lha Thothori Nyentsen. Written to be recited for personal practice, it opens with one hundred and eight prostrations and praises to the many buddhas of the ten directions and three times, to the twelve categories of scripture contained in the Tripiṭaka, to the bodhisattvas of the ten directions, and to the arhat disciples of the Buddha. After making offerings to them, confessing and purifying nonvirtue, and making the aspiration to perform virtuous actions in every life, the text includes recitations of the vows of refuge in the Three Jewels, and of generating the thought of enlightenment. The text concludes with a passage rejoicing in the virtues of the holy ones, a request for the buddhas to bestow a prophecy to achieve enlightenment, and the aspiration to pass from this life in a state of pure Dharma.

In The Acceptance That Tames Beings with the Sky-Colored Method of Perfect Conduct, the Buddha Śākyamuni and several bodhisattvas deliver a series of teachings focusing on the relationship between the understanding of emptiness and the conduct of a bodhisattva, especially the perfection of acceptance or patience. The text describes the implications of the view that all inner and outer formations—that is, all phenomena made up of the five aggregates—are empty. It also provides detailed descriptions of the ascetic practices of non-Buddhists and insists on the importance for bodhisattvas of being reborn in buddha realms inundated with the five impurities for the sake of the beings living there, and of practicing in such realms to fulfill the highest goals of the bodhisattva path.

一時，佛在摩揭陀國與無數菩薩眾俱。爾時，不可思議王菩薩為眾演說不同佛剎之間的時間相對性。他提到十一個佛剎，其中此娑婆世界釋迦牟尼佛剎的一劫，為西方極樂世界阿彌陀佛剎的一日一夜，而西方極樂世界的一劫，為袈裟幢世界金剛堅佛剎的一日一夜，如是次第，乃至過百萬阿僧祇世界，最後世界一劫，為蓮花吉祥世界賢吉祥佛剎的一日一夜。

一時，佛在毗舍離奈女樹園，有一離車族青年名為「善作」，請佛宣說現今住世修行本願之諸佛名號，使持名禮敬者無有恐懼、無復眾難。世尊隨即演說八佛及其佛土之名，教喻善作應諦奉善思、係心毋忘，必能德行日進、所作皆成。善作告退之後，天帝釋白佛言，我已受此八佛之名，精进奉行。佛告天帝，天人與阿修羅戰鬥之前，念諸八佛名即可無畏，繼而講說傳布本經的種種功德。

While the Buddha is dwelling together with a great saṅgha of monks in Śrāvastī, at the garden of Anāthapiṇḍada in the Jeta Grove, the whole universe suddenly begins to shake. The sounds of innumerable cymbals are heard without their being played, and flowers fall, covering the entire Jeta Grove. The world becomes filled with golden light and golden lotuses appear, each lotus supporting a lion throne upon which appears the shining form of a buddha. Venerable Śāriputra arises from his seat, pays homage, and asks the Buddha about the causes and conditions for these thus-gone ones to appear. The Buddha then proceeds to describe in detail these buddhas, as well as their various realms and how beings can take birth in them.

釋迦牟尼佛和诸比丘和与菩薩眾住於靈鷲山時，其中有十位菩薩因精進修行七年卻尚未證得總持而感到氣餒。見此情況，無怯菩薩代之請求佛陀教導能夠開啟菩薩智慧之法。佛陀應其所問揭示菩薩未能證得總持之因——過去所造之惡業——並为众人开示尊敬佛法導師的重要性以及淨化業障的方法。

In The Sūtra on the Threefold Training, Buddha Śākyamuni briefly introduces the three elements or stages of the path, widely known as “the three trainings,” one by one in a specific order: discipline, meditative concentration, and wisdom. He teaches that training progressively in them constitutes the gradual path to awakening.

As the title suggests, this sūtra describes the three bodies of the Buddha. While the Buddha is dwelling on Vulture Peak in Rājgṛha, the Bodhisattva Kṣitigarbha asks whether the Tathāgata has a body, to which the Buddha replies that the Tathāgata has three bodies: a dharmakāya, a saṃbhogakāya, and a nirmāṇakāya. The Buddha goes on to describe what constitutes these three bodies and their associated meaning. The Buddha explains that the dharmakāya is like space, the saṃbhogakāya is like clouds, and the nirmāṇakāya is like rain. At the end of the Buddha’s elucidation, Kṣitigarbha expresses jubilation, and the Buddha declares that whoever upholds this Dharma teaching will obtain immeasurable merit.

This recitable prayer of dedication reflects the "seven branches" liturgy common in Mahāyāna Buddhism. It comprises two sections: a detailed confession and a prayer of rejoicing, requesting the turning of the Dharma wheel, beseeching buddhas to remain, and dedicating merit extensively.

This prayer of dedication echoes later Tibetan mind training literature. It includes the traditional dedication of merit to all beings and highlights the faults and afflictions burdening sentient beings. The prayer concludes with the wish that the reciter takes on these negatives, liberating and purifying all beings.

While on the way to Rājagṛha to collect alms, a group of newly ordained monks are approached by some non-Buddhists, who suggest that their doctrine is identical to that of the Buddha, since everyone agrees that misdeeds of body, speech, and mind are to be given up. The monks do not know how to reply, and when they later return to the brahmin town of Nālati, where the Buddha is residing, Śāradvatīputra therefore encourages them to seek clarification from the Blessed One himself. In response to the monks’ request, the Buddha delivers a comprehensive discourse on the effects of virtuous and unvirtuous actions, explaining these matters from the perspective of an adept practitioner of his teachings, who sees and understands all this through a process of personal discovery. As the teaching progresses, the Buddha presents an epic tour of the realm of desire—from the Hell of Ultimate Torment to the Heaven Free from Strife—all the while introducing the specific human actions and attitudes that cause the experience of such worlds and outlining the ways to remedy and transcend them. In the final section of the sūtra, which is presented as an individual scripture on its own, the focus is on mindfulness of the body and the ripening of karmic actions that is experienced among humans in particular.

While the Buddha is dwelling in the Bamboo Grove monastery near Rājagṛha, together with a thousand monks and a host of bodhisattvas, King Prasenajit arises from his seat, bows at the Buddha’s feet, and asks him how to uphold the Dharma in his kingdom during times of conflict. In reply the Buddha instructs the king about the gaṇḍī, a wooden ritual instrument, and tells him how the sound of this instrument, used for Dharma practice in a temple or monastery, quells conflict and strife for all who hear it. He describes how to make, consecrate, and sound the gaṇḍī. He explains that the gaṇḍī symbolizes the Perfection of Insight and describes in detail the many benefits it confers.

Just prior to his passing away, the Buddha Śākyamuni reminds his disciples of the importance of living with a qualified spiritual teacher. Ānanda, the Blessed One’s attendant, attempts to confirm his teacher’s statement, saying that a virtuous spiritual friend is indeed half of one’s spiritual life. Correcting his disciple’s understanding, the Buddha explains that a qualified guide is the whole of, rather than half of, the holy life, and that by relying upon a spiritual friend beings will be released from birth and attain liberation from all types of suffering.

在這部簡短的經文中，佛陀教導阿難：凡諸怖畏、困厄、過患之生起，皆由愚者起，非由賢者。世尊進而開示賢者與愚者之區別——概而言之，有界善巧、處善巧、緣起善巧、處非處善巧者，即為賢者。爾後，世尊逐一略說其中含義。巴利文佛典中亦有收錄此經。

此經中，佛陀為眾比丘宣說諸惡趣乃至諸天界之眾生壽命。世尊通過較量色界天神以及八熱地獄眾生之壽命而講解惡趣眾生相對漫長的壽命。

世尊在涅槃前留下了此《十一想說示經》，告諸比丘於命終時應作十一想：不貪此世想，慈諸有情想，棄諸懷恨想，懺諸破戒想，受諸正戒想，於諸大罪作清凈想，於諸小善根作大善想，不畏他世想，諸有為無常想，諸法無我想，涅槃寂滅想。

在本經中，世尊簡要開示了有為法的無常本性。一切眾生，無論其具何等種姓，不論是生為天人，甚或是已證得阿羅漢、辟支佛乃至如來果位，但凡有生，終將隕滅。經文末尾，世尊復以偈文勸誡大眾：諸行無常，寂滅為樂。

一時，佛在王舍城竹林精舍結夏安居。爾時，佛告聲聞弟子眾：如來於一切眾生中最勝，遠離執著之法於一切法中最勝，僧伽於一切團體中最勝。對佛法僧具信心者，來世將生於人天受最勝身。

Questions Regarding Death and Transmigration contains explanations of Buddhist views on the nature of life and death, and a number of philosophical arguments against non-Buddhist conceptions, notably some based broadly on the Vedas. The sūtra is set in the town of Kapilavastu at the time of the funeral of a young man of the Śākya clan. King Śuddhodana wonders about the validity of the ritual offerings being made for the deceased by the family and asks the Buddha seven questions about current beliefs on death and the afterlife.

In this brief sūtra, the Buddha reminds his followers of one of the principal characteristics of saṃsāric existence: the reality of impermanence. The four things cherished most in this world, the Buddha says—namely, good health, youth, prosperity, and life—are all impermanent. He closes his teaching with a verse, asking how beings, afflicted as they are by impermanence, can take delight in anything desirable, and indirectly urging his disciples to practice the path of liberation.

佛在舍衛城祇樹給孤獨園為僧眾開示「戒」之利益和護戒的重要。佛陀教導言，獲得人身、值遇佛法已是難事，更遑論是又能出家受戒並持守淨戒。人生必有一死，相較於失去一次生命，破戒之果更為嚴重，將於億萬來世中受報。世尊繼而以偈頌讚揚戒律，稱其為修持佛法、達至涅槃之必要基礎。經文最後，世尊以講述追逐短暫世間享樂之愚癡為此經文之總結。

本經記敘了佛陀與持戒第一的弟子優波離之間的問答。優波離請佛開示比丘之體性、種類與律儀，以及「比丘」一詞的含義。為利益在場的比丘和一般的比丘眾，世尊宣說比丘之體性為節制，其律儀為持戒，其種類分為持戒真實比丘和無戒無實比丘。世尊進而宣說持戒之利益，敦促比丘眾行護律儀，並警示了身披袈裟卻無視戒律的過患。

經中，佛陀於舍衛城以諸譬喻為比丘眾解釋孝順父母之重要性。世尊告大眾，孝順父母者為賢者，此生將不受毀謗，來世亦可投胎於善趣。

此經中，佛陀為眾弟子解釋從五蘊乃至八十種好的二十七法。經文最後，世尊勸告諸比丘應當於寂靜處禪修並且遠離怠慢的過失。

本經講述婆了羅門長老善見的故事。他於聽聞佛陀説法之後皈信佛教，進而在「闇林」建立了佛教僧團。經文記敘了善見的出生、出家爲僧及以神力在闇苑建立僧團的殊勝因緣。隨後，世尊講述了善見前世的行誼與發願，以是善妙因緣而於今生獲得如是之果報。

本經中，釋迦牟尼佛為諸比丘解說，若有施主造佛影像，可獲何等功德利益。世尊宣說此善行所具之五種利益。

The Verses of Nāga King Drum contains the Buddha’s narration of a tale from one of his past lives as the nāga king Drum. While traveling with his younger brother Tambour, they come under verbal attack by another nāga named Drumbeat. Tambour’s anger at their mistreatment and desire for retaliation prompts Drum to counsel Tambour on the virtues of patience and nonviolence in the face of aggression and abusiveness. Through a series of didactic aphorisms, he advises his brother to meet disrespect and persecution with serenity, patience, compassion, and insight, in order to accomplish what is best for oneself and others. The Buddha now recounts King Drum’s wise counsel as a helpful instruction for his own followers.

A radiant divine being appears before the Buddha shortly before dawn and asks a series of questions, in the form of riddles, about how best to live a good life. The Buddha’s responses constitute a concise and direct teaching on some of the core orientations and values of Buddhism, touching on the three poisons, the virtues of body, speech, and mind, and providing wisdom for daily life.

一時，釋迦牟尼佛住於迦毗羅衛附近的尼拘律樹園。一日，世尊與侍者阿難一同來到難陀的家中。世尊向難陀開示了出家為僧的意義及諸多利益，然而難陀卻對於出家猶豫不決。於是世尊又用譬喻的方式解說了獲得善妙人身、值遇佛陀並有機會出家為僧是何等幸運之事。難陀聞佛所言，深受震撼，遂決定舍俗出家。

The Rite for the Protocols Associated with Carrying the Ringing Staff is a short text that deals with the practical matters relating to the use of the mendicant’s staff known in Sanskrit as a khakkhara, or “rattling staff.” It begins with a simple ritual during which a Buddhist monk ceremoniously takes up the ringing staff in front of his monastic teacher. The text then provides a list of twenty-five rules governing the proper use of the staff. The rules stipulate how a Buddhist monk should or should not handle it in his daily life, especially when he goes on alms rounds and when he travels.

一时，佛在迦毗罗卫国的尼拘陀园，遇见长髮且瘦骨嶙峋的婆罗门婆私吒。世尊问为何形貌如此，婆私吒答言正在进行一个月的断食。世尊又问，是否持守圣者之八关斋戒，自此二人就何为八关斋戒、守戒有何等功德等展开了一场对话。在简述八关斋戒之后，佛告婆私吒，若能持守戒律哪怕只一次，其功德亦远胜于供养之功德。经文末尾，婆私吒皈依了佛、法、僧，并誓言持守八关斋戒，同时修持布施。

這部簡短的經文描述了佛教觀點中的月蝕。一時，佛住瞻波城，阿修羅王羅睺羅手障於月，導致月蝕。月天請求皈依佛陀，爾後佛令羅睺羅速放彼月。另一阿修羅王跋羅見此而詢問其故，羅睺羅解釋道：「我聞佛說偈，若不放月者，頭當破七分。」 爾時跋羅說偈贊嘆諸佛出現於世。本經收錄於《甘珠爾》大藏經、漢傳《阿含經》、巴利文《尼柯耶》，亦是守護經之一。

While staying in Śrāvastī, the Buddha is approached by an unnamed “divine being,” who inquires as to what behavior merits rebirth in the higher realms. In response, the Buddha explains, in a series of concise and powerful verses, that abandoning each of the ten nonvirtues—killing, taking what is not given, sexual misconduct, telling lies, slander, harsh words, idle talk, covetousness, ill will, and wrong views—and embracing their opposites, the ten virtues, will lead to rebirth in the higher realms.

In this short sūtra, the Buddha first instructs the monks to carry the ringing staff and then provides a brief introduction to its significance. In response to Venerable Mahākāśyapa’s queries, the Buddha gives a more detailed explanation of the attributes of the staff and the benefits that can be derived from holding it. In the course of his exposition, he also elucidates the rich symbolism of its parts, such as the four prongs and the twelve rings. Finally, the Buddha explains that while the ringing staff is carried by all buddhas of the past, present, and future, the number of prongs on the staff might vary.

在三十三天，有位天人即將命終。他預見自己將會轉生為豬，於是呼求佛陀施以救護。佛陀敦促他皈依三寶，天人因此得以投生至毗舍離城中一個富裕的家庭，取名「有知者」。有知者身為童子時，再次遇見佛陀，並奉請佛陀及隨行僧眾享用午餐。佛對阿難授記言，以此供養之功德，童子有知者終將於未來成佛，佛號「最勝知王」。

The Sūtra of the Wheel of Dharma contains the Buddha’s teaching to his five former spiritual companions on the four truths that he had discovered as part of his awakening: (1) suffering, (2) the origin of suffering, (3) the cessation of suffering, and (4) the path leading to the cessation of suffering. According to all the Buddhist traditions, this is the first teaching the Buddha gave to explain his awakened insight to others.

本經中，世尊為婆羅門童子首迦宣說業報差別法門。這個生動的開示包含從豐富的佛教敘事傳統中汲取的許多事例，詳細地分析了業行如何導致未來的果報。對於佛教徒而言，這部教言回答了許多關於善惡因果業報的問題，審視具體的人生際遇及其背後的業因，並強調發心（意圖）在業因果的運作中所起的關鍵作用。

佛陀在靈鷲山為四眾說法，爾時有一婆羅門梵誌長爪來詣佛所，問佛所宣說的業因果無謬之理，繼以十問，欲知佛先作何業，而今獲得金剛身乃至頂上肉髻等種種相。佛陀一一作答，告知每一種相的業因，大致歸納為八關齋戒，並自述於前生如何持戒。梵誌長爪投杖於地，向佛頂禮，誓願皈依三寶並受持八關齋戒。

此經中，佛陀僧眾中有幾位長老於舍衛城衹樹園中探討：究竟是色相莊嚴、精進、工藝善巧，還是具大智慧最具利益？諸比丘因看法有所歧異，決定赴佛所祈請世尊為其解惑。世尊回應比丘：福德是諸功德之因，故修福德於眾生最有利。為闡明其中道理，佛陀為比丘敘述其過去世曾為福力太子時之經歷。福力太子有四位兄長，各以其最勝品德為名：色力、精進具足、工巧具足以及智慧具足。在一場五兄弟之間的競賽中，福力以其福德獲勝，並因福報而被封為世間之王。佛陀繼而敘說更久遠以前的一世，當時名為得勝，而得勝亦因過往所累積之福德而最終發起菩提心。

在本經中，世尊講述了忉利天一位天子的前世因緣。天子預見自己命終之後將墮王舍城而受豬身，在極大的痛苦中，他因帝釋天的勸導而在臨終前的最後時刻歸命三寶，由此而生至兜率天。正如經文結尾的偈頌所言，這個簡短的本生故事顯示了歸依三寶的救度之力。

The sūtra The Hundred Deeds, whose title could also be translated as The Hundred Karmas, is a collection of stories known as avadāna—a narrative genre widely represented in the Sanskrit Buddhist literature and its derivatives—comprising more than 120 individual texts. It includes narratives of Buddha Śākyamuni’s notable deeds and foundational teachings, the stories of other well-known Buddhist figures, and a variety of other tales featuring people from all walks of ancient Indian life and beings from all six realms of existence. The texts sometimes include stretches of verse. In the majority of the stories the Buddha’s purpose in recounting the past lives of one or more individuals is to make definitive statements about the karmic ripening of actions across multiple lifetimes, and the sūtra is perhaps the best known of the many works in the Kangyur on this theme.

In Transformation of Karma the Buddha is staying in Prince Jeta’s Grove in Śrāvastī, where he is visited by the brahmin youth Śuka, who asks the Blessed One to explain the reason why living beings appear so diversely. The Buddha answers Śuka’s question with a discourse on various categories of actions as well as rebirth and the actions leading to it. The discourse presents fifty-one categories of actions, followed by explanations of the negative consequences of transgressing the five precepts observed by all Buddhists, the advantages gained through caitya worship, and the meritorious results of specific acts of generosity.

此經中，釋迦牟尼佛敘述其過去世曾為一方之王「吉祥軍」時以慷慨佈施與堅定信心著稱的故事。一次，一位賢者命令其弟子去要求吉祥軍給出他美麗的妻子，吉祥軍因悲心之故便將妻子獻給此人。眾天神之首帝釋天認為吉祥軍是連自己的性命都可施捨的，然而眾天神卻對此心存懷疑。為了證明吉祥軍已圓滿佈施波羅蜜，帝釋天偽裝成一位下半身被老虎吞噬掉的婆羅門長者，然後請求吉祥軍將下半身送給自己。為了利他吉祥軍同意了並請木匠將其下半身斬斷，獻給這位婆羅門老人，讓他奇蹟似的重新獲得了完整的人身。吉祥軍說自己為此無有悔恨遺憾，由於此話語之功德力，他的身體也得以回復原樣。帝釋天在這場考驗過程中確保他的性命並仔細地觀察吉祥軍，因而確認他真的是一位有純淨利他發心並已圓滿佈施功德的菩薩。藉由此譬喻，佛陀為弟子們展示了菩薩寧願犧牲奉獻也不可被勸阻的覺醒之決心。

在本經中，釋迦牟尼佛與多位菩薩就了悟空性與菩薩行，尤其是與忍辱波羅蜜之間的關係，作了一系列的開示。文中闡述了空性見（一切內外諸色，亦即五蘊所成之一切現象，其自性皆空）的諸多含義。此外，經中對種種外道苦行亦有詳細描述，並強調菩薩投生於五濁剎土以利益其土衆生的重要性，以及在這個剎土修行是成就菩薩道的最高目標。

本經主要講述了業之因果。阿難問佛：世間眾生，尤其生為人者，為何境遇差別如此懸殊？佛言，此皆由於前世之善惡業行，而感得今生所受千差萬別。為開顯此義，佛陀以豐富而生動的例子來說明今生之果與前世之因，並著重宣說了以僧伽或三寶為對境的業因果。經文末尾，佛陀講述本經之利益及其不同名稱，大眾皆獲不可思議之利益。

難陀問佛：世間眾生為何境遇差別如此懸殊？世尊答言，眾生所受千差萬別，此皆由於往昔種種善不善業成熟所致。經中，世尊首先細述不善業之果報，於是難陀又問，檀越施主等人為何力行善業？世尊即舉諸多事例詳細說明業因果的規律，最後演說善業及其帶來的利益。

經中釋迦牟尼佛與菩薩、聲聞、天神、隨從等眾以神通力從王舍城飛往中亞地區的于闐。那時的于闐仍是被大湖所覆蓋的土地，尚未建立王國。佛陀授記此處於未來將被稱作「善國」並會建立一座殊勝佛塔。世尊繼而宣說此國之殊勝功德、預言將會於此處發生之事，並且教導弟子們如何在未來為眾生守護于闐國。最後，佛陀指示長者舍利弗與多聞天王排乾湖水，讓此處成為可居住之地。

The Summary of Empowerment is considered to be the only extant portion of the root text of the Kālacakratantra. According to the Buddhist tantric tradition, the Sekkodeśa was transmitted by the Buddha in his emanation as Kālacakra, to Sucandra, the first king of Śambhala. The text’s 174 verses cover a wide range of topics. After a short introduction to the eleven empowerments that constitute a gradual purification of the aggregates, body, speech, mind, and wisdom, the treatise turns to the so-called “sixfold yoga.” It begins by teaching meditation on emptiness via the contemplation of various signs, such as smoke or fireflies. Following the description of the control of winds and drops within the body’s channels and cakras, along with the signs of death and methods of cheating death, the text goes on to describe the three mudrās—karmamudrā, jñānamudrā, and mahāmudrā. After a concise criticism of cause and effect, the text concludes by describing six kinds of supernatural beings closely related to the Kālacakratantra, along with their respective families.

As its title suggests, this tantra is specifically concerned with the proper interpretation, or “resolution,” of the highly esoteric or “secret” imagery and practices associated with deity yoga in both its development and completion stages as described in the Yoginītantra class of tantras.

The tantra Emergence from Sampuṭa is an all-inclusive compendium of Buddhist theory and practice as taught in the two higher divisions of the Yoga class of tantras, the “higher” (uttara) and the “highest” (niruttara), or, following the popular Tibetan classification, the Father and the Mother tantras.

Equal to the Sky belongs to a series of texts known as the rali tantras, which are primarily associated with the Cakrasaṃvara system but incorporate themes that are also prominent in the Hevajra and Kālacakra systems. The tantra presents a discourse in which the Buddha addresses three types of ḍākinī, explains their true natures, and correlates them with the practitioner’s physical and subtle body.