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The 84000 database contains both the translated texts and titles and summaries for other works within the Kangyur and Tengyur.
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“Great Seer, there are as many realms of sentient beings who possess the faults of craving for saṃsāra as there are particles of the earth element that appear to the eyes of bodhisattvas on the tenth stage. [F.37.b] Having realized this, sentient beings will frequently pass completely beyond sorrow into the sphere of liberation, beyond the sorrow of the psycho-physical aggregates. Great Seer, this is why the world will be consumed by apocalyptic fire.”
The Bhagavān said, “Great Seer, sentient beings will congregate nowhere. They will congregate in the state of equality. Great Seer, sentient beings will congregate in the state produced by the one vehicle. Sentient beings will congregate in the essence of enlightenment. Great Seer, sentient beings will congregate in the sphere of liberation from the sorrow of the psycho-physical aggregates. Great Seer, for instance, various rivers, streams, and tributaries flow toward one vast ocean and thus become indistinguishable. Great Seer, likewise, all the realms of sentient beings will be expunged of impurities, and their inhabitants will thereby congregate in the state of liberation.
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“O jinaputras! In that way the bodhisattva who is on this bodhisattva bhūmi attains the bodhisattva liberation called (1) inconceivable. He attains the bodhisattva liberations called (2) unobscured, (3) pure analysis, (4) the complete illumination of entrances, (5) the treasure of the tathāgatas, (6) possessing the invincible wheel, (7) possessing the three times, (8) the essence of the realm of phenomena, (9) the radiance of the sphere of liberation, and (10) engaging in every realm of experience.
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The Buddha is pleased with this request and praises Padmaśrīgarbha for asking such a meaningful question. He then proceeds to explain that there is one quality that underlies all attainments of awakened qualities and the state of awakening itself. When in possession of this one quality, a bodhisattva will naturally proceed along the path until finally gaining perfect buddhahood. The Buddha reveals that this crucial and indispensable quality is not to abide anywhere in the three realms, whether internally in the mental sphere or externally in the outer world.
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“Blessed One, how do bodhisattvas who are not yet matured come to be matured? How do those who are matured achieve efficient superknowledge and the omniscient mind with liberated wisdom vision? Blessed One, I ask the Thus-Gone One for true certainty so that these beings who are still in uncertain states may be matured to the sphere of omniscience upon hearing such a Dharma teaching. Blessed One, please remain with us to explain the Dharma and thereby nurture beings with your great love!
“Blessed One, the Thus-Gone One is skilled in fulfilling the wishes of those present in this audience. The Thus-Gone One also understands the skill involved in all these bodhisattvas’ aspirations, the skill involved in application, and the skill involved in bringing them to maturity. Therefore, Blessed One, will the Thus-Gone One please reveal and explain the words of the Dharma gateways and dhāraṇī gateways, by which they may penetrate the unsurpassed sphere of the buddhas, the thus-gone ones, and come to perfect the skill in ascertaining all phenomena?
The Blessed One then replied to the bodhisattva Anantavyūha, “Anantavyūha, it is excellent that you have asked this of the Thus-Gone One with such a disciplined mind. Anantavyūha, you have asked the Thus-Gone One to resolve these matters for all bodhisattvas and out of compassion for all beings, to bring about the perfection of the bodhisattvas’ skill in means and the purification of their aspirations. The qualities that you possess are not easily achieved! Thus, Anantavyūha, listen carefully and pay attention. I shall now explain how bodhisattvas may rise up to the sphere of omniscient wisdom through those and other boundless qualities.”
“Anantavyūha, this is the level of those who do not apprehend views; thus it is the level of nonapprehending. It is the level of those who have reached acceptance free of apprehending. This is the sphere of those who have served the victors of the past, who have long trained their minds, controlled their bodies, guarded their speech, and disciplined their minds, who recall the sameness of consciousness, and who do not apprehend the mind. In order to take up a teaching like this they would engage with this discourse even if it meant giving up life and limb. Since in the future it will be rare for beings to exert themselves in order to hear a teaching like this, what need is there to mention copying it down, reading it, carrying it, reciting it, or teaching it in detail to others? Those who spread this Dharma discourse and teach it to others will before long perfect this dhāraṇī gateway teaching, swiftly attain immaculate wisdom, and adhere to the path of omniscient wisdom.
“With their expertise in the way of the intellect aligned with supreme insight, they bring to mind their mastery of expertise in the way of all beings and achieve expertise in the uncorrupted way of dhāraṇī with respect to phenomena. Perfectly regarding all phenomena with their expertise in understanding classifications, they resolve the inconceivable way of the Dharma. In their youth, they play with pleasurable things until their detached minds turn toward weariness and they forsake all their wealth, grains, and friends and renounce their home for homelessness. Leaving home, they amass deeds that are appropriate and excellent with minds skilled in the inconceivable way, and so they reach the seat of awakening where they achieve unsurpassed skill in the way of dhāraṇī according to their aspirations. With their immaculate expertise in dhāraṇī perfected, they come to comprehend all phenomena through self-manifest wisdom and achieve unimpaired expertise in upholding omniscient wisdom. Attaining the dhāraṇī of omniscient wisdom, they achieve a refined, definitive omniscient wisdom. They remain within the sphere of unsurpassed omniscient wisdom and turn the unsurpassed Dharma wheel in accord with the teachings. Knowing all phenomena and offering instruction, [F.68.b] they appear utterly resplendent as they melodiously bring understanding to the world with its gods. “Anantavyūha, if there is no cognition of visual form nor any cognition of sensation, perception, formation, or consciousness regarding the Thus-Gone One, then what is it that designates him as the Thus-Gone One? What is known to designate him? The Thus-Gone One is endowed with the freedom entailed by the exhaustion of form, and likewise with the freedom entailed by the exhaustion of sensation, perception, formation, and consciousness. The Thus-Gone One is not related to or associated with form, sensation, perception, formation, or consciousness. He [F.59.b] does not make claims or generate conceptual elaborations about being conditioned or unconditioned, nor does he possess the two types of grasping. The Thus-Gone One is not related to or associated with the perpetuating causes of form, sensation, perception, formation, or consciousness. He has severed the roots; all things being rootless, he is beyond conceptual elaboration, immovable and unshakeable; he has crossed to the other shore and is unexcelled. He is present exclusively within the sphere of the buddhas, thus one should not say he is not present. The Thus-Gone One does not comprehend, adopt, or conceptualize anything. He appears to teach things authentically, but he doesn’t correspond to anything and teaches the Dharma for the sake of freedom. The true nature of the Thus-Gone One is exactly how all things truly are; he teaches definitively and precisely the mode of the suchness of all things. Therefore the Thus-Gone One and the entirety of phenomena are referred to as suchness. Just as suchness is both the true nature of the Thus-Gone One and the true nature of all phenomena, so too is everything; it is nondual and cannot be made two, and it is neither a singularity nor a multiplicity.
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The designation Five Protectresses denotes the set of five texts, the incantations presented therein, and the goddesses presiding over each. It is believed that all these texts, particularly their incantations, provide special protection against a wide range of illnesses and misfortunes for those who memorize, recollect, read, copy, teach, wear, or otherwise come into contact with them. Each text promises protection against specific misfortunes, with considerable overlap witnessed between the texts. Despite the pragmatic thrust of these scriptures, each text also contains numerous allusions to doctrinal notions. The range of effects described therein sometimes, though rarely, extends beyond the pragmatic sphere to include the purification of negative karma, deliverance from the lower realms, and even the attainment of buddhahood.
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“In the same way, noble sons of the Victorious One, the Tathāgata possesses eight branches of Āyurveda with the various states of concentration, the bases of supernatural powers, the powers, the assurances, and divine sight and hearing.
[F.147.b] He is well versed in the various conditions of beings, their intentions, and their conduct. Thus he seeks to free from taking rebirth in hell or as animals, hungry ghosts, or in the world of Yama all those beings who are tormented by the diseases of desire, hatred, and bewilderment and by the sicknesses of the fundamental and secondary defilements, as well as those obscured by pride, vanity, and arrogance or by attachment, suffering, fear, and anger. To this end, by using various skillful means, various practices, various states of concentration, and supernatural powers, he brings beings to all stages of liberation up to and including their unsurpassable, perfect awakening, and thus leads them to the extinction of their suffering in the sphere of remainderless parinirvāṇa.
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“Furthermore, girl, when bodhisattvas are endowed with eight qualities, they abide in sameness. What are these eight qualities? The first is the sameness of all sentient beings, because they are intrinsically without a self. The second is the sameness of all phenomena, because they are utterly void. The third is the sameness of all buddhafields, because they all occur within the sphere of emptiness. The fourth is the sameness of all thus-gone ones, because they all teach in equanimity. The fifth is the sameness of all actions, because causes and conditions are without intrinsic nature. The sixth is the sameness of all vehicles, because they are all similar in being noncomposite. [F.97.b] The seventh is the sameness of minds, because mind is similar to an illusion. The eighth is the sameness of all māras, because one cannot observe a beginning of the afflictions. This is what is called abiding in sameness through the eight qualities.”
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The rays of light then unfurled through the worlds of the great billionfold universe, so that they would, in the future, be drawn into the Blessed One’s sphere. If the Blessed One was about to foretell actions of the past, the rays of light would fade into the space behind the Blessed One. If the Blessed One was about to foretell actions of the future, the rays of light would fade into the space before the Blessed One. If the Blessed One was about to foretell rebirth as a hell realm being, the rays of light would fade into the soles of his feet. If the Blessed One was about to foretell rebirth as an animal, the rays of light would fade into his ankle. If the Blessed One was about to foretell rebirth as a spirit, the rays of light would fade into his big toe. If the Blessed One was about to foretell rebirth as a human, the rays of light would fade into his knee. If the Blessed One was about to foretell a reign as a powerful king of the world, the rays of light would fade into the palm of his left hand. If the Blessed One was about to foretell a reign as a king of the world, the rays of light would fade into the palm of his right hand. If the Blessed One was about to foretell rebirth as a god, the rays of light would fade into his navel. If the Blessed One was about to foretell a śrāvaka’s awakening, the rays of light would fade into his mouth. If the Blessed One was about to foretell a pratyekabuddha’s awakening, the rays of light would fade into the tuft of hair at his brow. If the Blessed One was about to foretell unsurpassed, complete and perfect awakening, the rays of light would fade into the uṣṇīṣa at his crown.
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n.36
Here the Sanskrit reads tadyathā uṣṇanarakā aṣṭau | katame ’ṣṭau tadyathā saṁjīvaḥ kālasūtraḥ saṅghātaḥ rauravaḥ mahārauravaḥ tapanaḥ pratāpanaḥ avīciś ca | śītanarakā aṣṭau | [katame’ṣṭau] tadyathā arbudaḥ nirarbudaḥ aṭaṭaḥ hahavaḥ huhuvaḥ utpalaḥ padmaḥ mahāpadmaḥ | pretāḥ tiryañcaḥ manuṣyāḥ ṣaṭ kāmāvacarāś ca devāḥ | katame ṣaṭ cāturmahārājikāḥ trāyastriṁśāḥ yāmāḥ tuṣitāḥ nirmāṇaratayaḥ paranirmitavaśavartino devāḥ (Samtani 1971, p. 11). The Sanskrit text could be translated as “It is the eight hot hells. What are the eight? They are Reviving, Black Thread, Crushing, Howling, Great Howling, Burning, Intense Burning, and Unwavering. It is the eight cold hells. What are the eight? They are Swelling, Thorough Swelling, Aṭṭa, Hahava, Huhuva, Blue Lotus, Lotus, and Great Lotus. It is the pretas, animals, humans, and the six deities within the sphere of desire. What are the six? They are the Four Great Kings, the deities of the Thirty-Three, Yāma, Tuṣita, Emanation-Delight, and Control of Others’ Emanations.” Samtani also points out that the order differs in Fe and ANe (Samtani 1971, p. 11, n. 5). See also the Nibandhana (Samtani 1971, pp. 140–41) for useful explanations of the names of these different classes of deities.