co.

Table of Contents

s.

Summary

s.­1

The Buddha Śākyamuni recounts one of his most significant previous lives, when he was a court priest to a king and made a detailed prayer to become a buddha, also causing the king and his princes, his own sons and disciples, and others to make their own prayers to become buddhas too. This is revealed to be not only the major event that is the origin of buddhas and bodhisattvas such as Amitābha, Akṣobhya, Avalokiteśvara, Mañjuśrī, and the thousand buddhas of our eon, but also the source and reason for Śākyamuni’s unsurpassed activity as a buddha.

s.­2

The “white lotus of compassion” in the title of this sūtra refers to Śākyamuni himself, emphasizing his superiority over all other buddhas, like a fragrant, healing white lotus among a bed of ordinary flowers. Śākyamuni chose to be reborn in an impure realm during a degenerate age, and therefore his compassion was greater than that of other buddhas.

ac.

Acknowledgements

ac.­1

The sūtra was translated from the Tibetan with reference to the Sanskrit by Peter Alan Roberts. Tulku Yeshi Gyatso of the Sakya Monastery, Seattle, was the consulting lama who reviewed the translation. Guilaine Mala was the consultant for the Chinese versions. Emily Bower was the project manager, editor, and proofreader.

ac.­2

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­3

The translation of this text has been made possible through the generous sponsorship of an anonymous donor.

The Translation
The Noble Mahāyāna Sūtra
The White Lotus of Compassion
2.
Chapter 2

The Dhāraṇī Entranceway

2.­1

Then the bodhisattva Ratnavairocana asked the Bhagavat, “Bhadanta Bhagavat, how does one distinguish day and night in the Padmā realm? What kinds of sounds are heard there? What kind of mental states do the bodhisattvas there have? What kind of dwelling do they dwell in?”

2.­2

“Noble son,” answered the Bhagavat, “the Padmā realm is continuously illuminated by the Buddha’s light. The time there that is known as night is when the flowers close, the songs of the birds diminish, and the Bhagavat and the bodhisattvas enjoy meditation and experience liberation’s joy and bliss. The time that is known as day is when the flowers are opened by a breeze, the birds sing beautifully, a rain of flowers falls, and supremely fragrant, pleasant, gentle breezes, the touch of which is delightful, blow in the four directions. The Bhagavat arises from his samādhi, the bodhisattvas [F.133.b] arise from their samādhis,33 and the Bhagavat Padmottara teaches the bodhisattva mahāsattvas the bodhisattva piṭaka, which transcends completely what is spoken of to śrāvakas and pratyekabuddhas.

2.­3

“Noble son, the bodhisattva mahāsattvas are never separated from the word Buddha, the word Dharma, or the word Saṅgha. They are never separated from the word fearlessness, the word nonformation, the word nonbecoming, the words no cessation, the word pacified, the words very pacified, the words truly pacified, the words great kindness, the words great compassion, the words unoriginated phenomena, the words attaining the level of consecration, or the words buddhas and bodhisattvas. The bodhisattvas continually hear words such as these.

2.­4

“Noble son, moreover, the bodhisattva mahāsattvas who have been born and will be born in the Padmā world are all endowed with the thirty-two signs of a great being, have hundred-yojana-wide34 auras, and until enlightenment will have no downfalls.

2.­5

“All those bodhisattvas have loving minds, affectionate minds,35 unpolluted minds, tamed minds, patient minds, settled minds, clear minds, imperturbable minds, pure minds, virtuous minds, Dharma-loving minds, minds that pacify the kleśas in all beings, minds as vast as the earth, minds that do not enjoy worldly conversation, minds that enjoy transcendent conversation, [F.134.a] minds that strive for all virtuous qualities, minds that are sincerely, continuously dedicated, minds that have complete peace with regard to illness, aging, and death, minds that have incinerated all kleśas, minds that have pacified all involvements, and minds that are not proud of all their qualities.

2.­6

“They possess the power of intention, the power of engagement, the power of motive,36 the power of prayer, the power of rising above the worthless, the power of comprehension, the power of good roots, the power of samādhi, the power of learning, the power of giving, the power of correct conduct, the power of patience, the power of diligence, the power of meditation, the power of wisdom, the power of śamatha, the power of vipaśyanā, the power of clairvoyance, the power of mindfulness, the power of enlightenment, the power of courage,37 the power of destroying all māras, the power of overcoming all the might of the māras, the power of defeating all promulgators of false doctrines through the Dharma, and the power of overcoming all kleśas.

2.­7

“The bodhisattva mahāsattvas38 who have been born and will be born in the Padmā world have served many hundreds of thousands of buddhas and thus have planted good roots.

2.­8

“The bodhisattva mahāsattvas39 who have been born and will be born in the buddha realm of the Padmā world consume meditation as food, Dharma as food, and inhaled aromas40 as food, just like the deities in the Brahmā paradise. Food eaten through the mouth is unknown there. [F.134.b]

2.­9

“Even the word nonvirtue does not exist there at all. Even the word female does not exist there at all; there isn’t even that term. Even the word suffering does not exist there at all. Even the words virtue and nonvirtue41 do not exist there at all.

2.­10

“And in the same way42 the words kleśa, attachment, darkness, bad smell,43 mental fatigue, and physical fatigue, and the words hells, animal birth, and Yama’s world do not exist there. The words unfortunate rebirths do not exist there.

2.­11

“There are no thorns, dark places, stones, or pebbles; there is no fire, no moon, no sun, no stars, and no great oceans; and there are no Sumeru or Cakravāḍa mountains, no in-between worlds, no Kāla mountains, no Mīḍhapāṣāṇa, and no Pāṃśu mountains. There aren’t the words clouds or rain, or the word storm; the words unfortunate existences don’t exist at all.

2.­12

“Moreover, the Padmā realm is always illuminated by the vast radiance of the light from the Buddha, the light from the bodhisattvas, the light from merit, and the light from jewels.

2.­13

“There are the birds that are called saphala, each of which, with their own pleasing and gentle song,44 sings of the powers, the strengths, and the aspects of enlightenment.”


2.­14

Then the bodhisattva Ratnavairocana asked the Bhagavat, “Bhagavat, how vast is the Padmā realm? How long after his swift attainment of the enlightenment of buddhahood will Padmottara reside, live, and remain there, teaching the Dharma? [F.135.a] When he has passed into parinirvāṇa, how long will his Dharma remain? How long will those bodhisattvas who have been born and will be born in the buddha realm of the Padmā world remain there? Are those bodhisattvas deprived of seeing the Buddha, hearing the Dharma, and serving the Saṅgha, or not? What was the name of the Padmā realm previously? How long after the setting of the sun of the previous jina did the Tathāgata Padmottara attain the complete enlightenment of perfect buddhahood? Why is it that some see the manifestations of buddhas, the miracles of buddhas, and the bhagavat buddhas performing miracles in other buddha realms in the ten directions, while others do not?”

2.­15

“Noble son,” answered the Bhagavat, “it is like this: Sumeru, the king of mountains, is 168,00045 yojanas high and 84,000 yojanas wide. If a diligent, powerful man came to Sumeru, the king of mountains, and with the power of his samādhi broke it into pieces the size of mustard seeds, then those pieces would be uncountable. No one but a being with omniscient wisdom could count those pieces of Sumeru that are the size of mustard seeds. That number of those pieces is the number of how many four-continent worlds there are.

2.­16

“It is like this: just as the world of Sukhāvatī is completely filled with bodhisattvas, in the same way the buddha realm Padmā is completely filled with bodhisattvas.

2.­17

“Noble son, the tathāgata [F.135.b] arhat samyaksam­buddha Padmottara will have a lifespan of thirty intermediate eons, during which he will reside, live, and remain there, teaching the Dharma.

2.­18

“Noble son, after the tathāgata arhat samyaksam­buddha Padmottara has passed into parinirvāṇa, the sacred Dharma will remain for ten intermediate eons. The lifespan of the bodhisattva mahāsattvas who have been born and will be born in the Padmā realm is forty intermediate eons.

2.­19

“Noble son, previously the Padmā realm was called Candanā. It was not completely pure, nor filled with pure beings, as the present Padmā world is.

2.­20

“Noble son, in the Candanā world there dwelt the tathāgata arhat samyaksam­buddha, the one with wisdom and virtuous conduct,46 the sugata, the knower of the world, the unsurpassable guide who tames beings, the teacher of gods and humans, the bhagavat buddha named Candrottama. He taught the Dharma for thirty intermediate eons. When the time came for him to pass into parinirvāṇa, some bodhisattvas, through the power of their prayers, departed to other buddha realms. The bodhisattvas who remained thought,47 ‘The tathāgata arhat samyaksam­buddha Candrottama will pass into parinirvāṇa in the middle watch of this night. After the Bhagavat has passed into parinirvāṇa, his sacred Dharma will remain for ten intermediate eons. After it has come to an end, who will attain the complete enlightenment of perfect buddhahood?’

2.­21

“At that time, the bodhisattva mahāsattva Gaganamudra, because of his prayers in the past, received this prophecy from the tathāgata arhat samyaksam­buddha Candrottama: [F.136.a] ‘Noble son, when I have passed into parinirvāṇa, the Dharma will remain for ten intermediate eons, and then my Dharma will come to an end in the middle48 period of the night. In the last period of that night, you will attain the complete enlightenment of perfect buddhahood. You will become the tathāgata arhat samyaksam­buddha, the one with wisdom and virtuous conduct, and so on, the bhagavat buddha named Padmottara.’

2.­22

“At that time, the bodhisattva mahāsattvas came to the bhagavat tathāgata arhat samyaksam­buddha Candrottama. When they had come before the bhagavat tathāgata arhat samyaksam­buddha Candrottama, through the power of samādhi, with manifold bodhisattva miracles, all those bodhisattvas made offerings to the Tathāgata Candrottama, circumambulated him three times, and then said to the Bhagavat, ‘Bhadanta Bhagavat, we will remain,49 with our minds in a state of cessation, for those ten intermediate eons.’

2.­23

“Then, noble son, the tathāgata arhat samyaksam­buddha Candrottama said to the bodhisattva mahāsattva Gaganamudra, ‘You must acquire, noble son, the dhāraṇī entranceway that is the form of omniscience. All the past50 tathāgata arhat samyaksam­buddhas have taught it to the bodhisattvas they have consecrated to be their regents. Also, the present bhagavat buddhas who reside, live, and remain in the worlds in the ten directions [F.136.b] teach it to the bodhisattvas whom they consecrate to be their regents. Also, those who will be buddhas in the future will teach it to the bodhisattvas whom they consecrate to be their regents. Therefore, you too should acquire the dhāraṇī entranceway that is the form of omniscience.51 It is thus:52

2.­24

jalijalini mahājalini phutke butke sammade mahāsammade devāṃ aṭi caṭi ṭake ṭharaṭhakke amimakasi hilicilitili ruruke mahāruruke jaye durjaye jayamati śānte śāntanirghoṣaṇi amūle ale amūlaparichinne mārasainya vitrāsane mukte mukta­pari­śuddhe abhīte bhayamocane bhāradroharaṇā dānta vidyāvidyā varuttame nigrahaṃ paravādināṃ dharma­vādināmanu­grahaṃ ārakṣā dharma­vādināṃ caturṇāṃ smṛtyupa­sthānānām adhimukti­pada­prakāśanapadam­idaṃ |

2.­25

buddha­kāśaye amama nimama avevi arthe arthani stīraṇe lokādhimukte sandadha paribhāvane caturṇāmāryavaṃśānāṃ adhimukti­pada­prakāśanapadā |

2.­26

bhāṣīthe bhāṣaṇe dhāre dhārayati gupte śubhe śubhaprade tatphale agraphale ’niṣphale nilaha samukta amukta nirmukte atravita vimuktavati vilaphala ayukta iviti diviti ratitula tulamaṃ ahiṃsāma ititāva atvānatvāna sarvaloka anaka livindha abhūsare hatamatte veśāgravate aphala kaphala trayāṇām ārakṣitānāṃ adhimuktipadamidaṃ |

2.­27

jaḍataḥ ani­haravavatavyo idaṃ phalaṃ niyoma­phalaṃ samudānāya vibhuṣa paśya sāmantra anumanto akumanto chedāvane mantrastā daśabala vigrahasthā isusthita sunikhama tīkṣṇamati āloko atitṛṣṇā adimati [F.137.a] pratyutpanna­buddha­pūrva­prahāre caturṇāṃ samyakprahāṇānāṃ adhi­mukti­pada­prakāśanapadam­idaṃ |

2.­28

anye manye mane mamane vire virate śame śamitā viśānte mukte nirakṣame same samasame kṣaye akṣaye ajiti śānte samiṣṭhe dhāraṇī ālokāvabhāse ratna­vrate raśmyavate jñāna­vate meruvate kṣayanidarśane loka­pradīpani­darśane caturṇāṃ prati­saṃvidāmadhi­mukti­pada­prakāśanapadam­idaṃ |

2.­29

cakṣa ābhāsanidarśane jñānā­lokanidarśanaṃ ca prabhāsane sarvendriya bhūmātikrante sarvasarve vamāṃ sarve prāthavā kṣayaṃ kare gokāha vadane lokānudarśana vibhū caturṇāṃ ṛddhipādānām adhi­mukti­pada­prakāśanapadam­idam |

2.­30

acale buddhe dṛdhapracale sattve gṛhna siddhi kaṃpati nisiddha smahiddhe parekasire some caṇḍe datve acale acale apare vicivale nipare pracacale prasare anayan prabhyāse kaṃkame prabhāvini same nijase grakrame nayute indriyāṇāṃ balānām adhi­mukti­pada­prakāśanapadam­idaṃ |

2.­31

puṣpe supuṣpe druma­pari­hāre abhayarucire cekaratke akṣayamastu ninile mamale pañcaśiśire lokasya vijñāne naya­saṃgṛhīte ca yukte succendena saptānāṃ bodhyaṅgānāṃ adhi­mukti­pada­prakāśanapadam­idaṃ |

2.­32

cakravajre maitra samāpade krānte kete karuṇa rudīkṣayi prītirūpe kṣamasaṃpanne arake varate kharo khare amūle mūle sādhane caturṇāṃ vaiśāradyānām adhi­mukti­pada­prakāśanapadam­idaṃ |

2.­33

vartte cakre cakradhare varacakre vare prare hile hile dhare ārūpāvate huhure yathā jibhaṃga niṃbare yathāgne yathāparaṃ cariniśe yathā bhayaririśi satyanirhāra jaracavila vīryanirhāra cure mārganirhāra samādhinirhāra prajñānirhāra vimuktinirhāra [F.137.b] vimuktijñānadarśananirhāra nakṣatranirhāra candra­nirhāra sūrya­nirhāra padāśca­turuttara­tathāgatena adbhutaṃ niradbhutaṃ saṃbuddhaṃ abuddha ihabuddhaṃ tatra­buddhaṃ nihaṃgamapare alaha dalaha paṇḍare paṇḍare tatrāntalu māṃgagharaṇi pūṭani saṃpūṭani gata­praṃgamanuniruva nāśani nāśabandhani cicchini cicchidra mayova hidiṃgamā vare mare hanane bharaṃ bhare bhinde bhire bhire ruṣare śaraṇe darane pravartte varaṇāḍaye vidranvumā varakhumā brahma­cāriṇa indravani dhidhirāyani maheśvaralalani mamasume alamini ekākṣaraci vaṃcani carasti ābhicaṇḍāla sūre sarvasurā āvarasurā punakanitāṃ paṇḍitāṃ āyinakaṇḍi jabhāme gandhare atra runimakare bhirohiṇī siddhamatte vilokamate buddhādhiṣṭhite dhāraṇīmukhe daśānāṃ balānām adhi­mukti­prakāśanapadam­idaṃ |

2.­34

As soon as the Bhagavat recited the dhāraṇī entranceway that is the form of omniscience, that great billion-world universe shook intensely in six ways: it shook, shook strongly, and shook intensely; it shuddered, shuddered intensely, and shuddered fiercely; it quivered, quivered intensely, and quivered fiercely; it trembled, trembled intensely, and trembled fiercely; it quaked, quaked intensely, and quaked fiercely; it bent upward, bent downward, and bent deeply downward. And a light appeared so that the worlds in the ten directions, which are as numerous as the grains of sand in countless Ganges Rivers, were filled with vast light. At that time, the Sumeru, Cakravāḍa, and Mahācakravāḍa mountains were not to be seen. The countless worlds in the ten directions appeared to be as flat as the palm of one’s hand. [F.138.a]

2.­35

Also, through the power of the Tathāgata, the bodhisattva mahāsattvas who resided in countless worlds in the ten directions, who had attained samādhi, dhāraṇī, and acceptance, vanished from their own realms53 and arrived in the presence of the Bhagavat on Vulture Peak Mountain. They bowed their heads to the Bhagavat’s feet and, through various manifold bodhisattva miracles, made offerings to the Bhagavat. They then seated themselves there in order to hear this dhāraṇī entranceway that is the form of omniscience.

2.­36

Also, countless devas, nāgas, yakṣas, asuras, kumbhāṇḍas, and piśācas came to Vulture Peak Mountain to the presence of the Bhagavat, bowed their heads to the Bhagavat’s feet, and sat to one side in order to hear this dhāraṇī entranceway that is the form of omniscience. All the bodhisattva mahāsattvas who were gathered there saw the Padmā buddha realm and the tathāgata arhat samyaksam­buddha Padmottara encircled by an assembly54 of bodhisattvas. As soon as the Bhagavat had recited this dhāraṇī entranceway that is the form of omniscience, bodhisattva mahāsattvas as numerous as the grains of sand in seventy-two Ganges Rivers obtained this dhāraṇī.

2.­37

The bodhisattvas who had obtained the dhāraṇī saw the bhagavat buddhas who dwelt in countless worlds in the ten directions and saw the array of the qualities of those buddha realms. [F.138.b] They were amazed, and, through the power of samādhi and bodhisattva miracles, made offerings to the Buddha and then were seated.

2.­38

The Bhagavat said to them, “Noble sons, the bodhisattva mahāsattvas who meditate upon the dhāraṇī entranceway that is the form of omniscience will attain 84,00055 dhāraṇī entranceways; they will attain 72,000 further dhāraṇī entranceways; and they will attain 60,000 samādhi entranceways.

2.­39

“The bodhisattva mahāsattvas who have attained this dhāraṇī entranceway will attain great kindness and great compassion. Bodhisattva mahāsattvas contemplate the thirty-seven factors of enlightenment and attain omniscience solely in order to obtain this samādhi.56 It contains the entirety of all the Buddha’s teachings. All the bhagavat buddhas, through having understood this dhāraṇī in its essence, teach the Dharma to beings and do not pass into parinirvāṇa too soon.

2.­40

“Noble sons, see how the power of this dhāraṇī, the dhāraṇī entranceway that is the form of omniscience, caused the great earth to shake and a great light to shine, a light that spread a vast radiance throughout endless, infinite buddha realms, and how that light caused endless, infinite bodhisattvas to come from endless, infinite buddha realms in order to hear the dhāraṇī entranceway that is the form of omniscience. [B2]

2.­41

“The endless, infinite devas of the desire realm and form realm, and the nāgas, yakṣas, asuras, humans, and nonhumans within this Sahā universe who listen to the dhāraṇī entranceway that is the form of omniscience, as soon as they have obtained the dhāraṇī entranceway that is the form of omniscience, [F.139.a] will be irreversible in their progress to complete enlightenment.

2.­42

“Those who write it out will always see the Buddha, listen to the Dharma, and serve the Saṅgha until complete parinirvāṇa. The bodhisattvas who chant the dhāraṇī entranceway that is the form of omniscience will eliminate without remainder their primary karma,57 and in the next life they will ascend to the first bhūmi.

2.­43

“The bodhisattva mahāsattvas who meditate on the dhāraṇī entranceway that is the form of omniscience will completely eliminate even the five actions with immediate results at death if they have committed and accumulated them, and in the next life they will ascend to the first bhūmi. If they have not committed the actions with immediate results at death, then in that lifetime they will completely eliminate all other karma and in the next life will ascend to the first bhūmi.

2.­44

“Even if someone does not meditate on this dhāraṇī or chant this dhāraṇī, but only listens to it and binds a turban58 onto the Dharma reciter, then the bhagavat buddhas residing, living, and remaining in other realms, who are as numerous as the grains of sand in the Ganges River, will declare ‘excellent!’ and those bhagavat buddhas will prophesy his attainment of the highest, most complete enlightenment. Not long after, that bodhisattva will be consecrated as their regent,59 and he will be only one lifetime away from attaining the highest, most complete enlightenment. In the same way, those who make an offering of incense to the Dharma reciter60 will before long obtain the incense of the highest, most complete enlightenment. If they offer a flower to the Dharma reciter, [F.139.b] they will obtain the unsurpassable flowers of wisdom. If they offer cooked rice, food,61 and drink to the Dharma reciter, they will attain the unsurpassable nourishment of the tathāgatas. If the bodhisattvas clothe the Dharma reciter, they will attain the unsurpassable complexion of a tathāgata. If they adorn the Dharma reciter with jewels, they will obtain before long the jewels of the Dharma of the thirty-seven factors of enlightenment.

2.­45

“Noble sons, the dhāraṇī entranceway that is the form of omniscience has this kind of great benefit for bodhisattva mahāsattvas. Why is that? It is because the entire bodhisattva piṭaka is taught in it. Bodhisattva mahāsattvas gain unimpeded eloquence through this dhāraṇī entranceway that is the form of omniscience and attain the four attractive qualities.

2.­46

“Noble sons, when the tathāgata arhat samyaksam­buddha Candrottama taught62 the dhāraṇī entranceway that is the form of omniscience to the bodhisattva mahāsattva Gaganamudra, the earth shook, and a great light shone in the world. That great light illuminated countless buddha realms in the ten directions, and all uneven land appeared to be as flat as the palm of the hand. All the bodhisattva mahāsattvas gathered there saw the bhagavat buddhas who were in countless buddha realms in the ten directions.

2.­47

“Countless bodhisattva mahāsattvas came from countless buddha realms in the ten directions to the Candanā realm to honor and pay homage to the tathāgata arhat samyaksam­buddha Candrottama [F.140.a] and to hear this dhāraṇī entranceway that is the form of omniscience.

2.­48

“Noble sons, the tathāgata arhat samyaksam­buddha Candrottama addressed63 the bodhisattvas, saying, ‘Noble sons, I perceive that the bodhisattvas who have one lifetime remaining will spend these ten intermediate eons with their minds at rest in cessation. During these ten intermediate eons, the other bodhisattva mahāsattvas will listen to this bodhisattva piṭaka, the dhāraṇī entranceway that is the form of omniscience, from the bodhisattva mahāsattva Gaganamudra. They will listen to the Dharma for ten intermediate eons, trusting the countless bhagavat buddhas who reside, live, and remain in countless buddha realms in the ten directions. That complete trust will generate good roots, and they will make offerings to the tathāgata arhat samyaksam­buddha Candrottama through various kinds of bodhisattva miracles.’

2.­49

“The bodhisattvas asked the Bhagavat, ‘Bhadanta Bhagavat,64 after these ten intermediate eons have passed, will the bodhisattva mahāsattva Gaganamudra turn the unsurpassable Dharma wheel that possesses the Dharma?’

2.­50

“Candrottama65 said to them, ‘Noble sons, it will be so, it will be so. When these ten intermediate eons have passed, the bodhisattva mahāsattva Gaganamudra will attain the complete enlightenment of perfect buddhahood. [F.140.b] Following the night that he attains the complete enlightenment of perfect buddhahood, he will turn the unsurpassable Dharma wheel that possesses the Dharma. For ten intermediate eons he will teach the bodhisattvas the dhāraṇī entranceway that is the form of omniscience. The bodhisattva mahāsattvas will listen to that Dharma and will generate good roots through hearing it. After the bodhisattva Gaganamudra has attained the complete enlightenment of perfect buddhahood, he will turn the irreversible supreme wheel, the Dharma wheel that possesses the Dharma, and he will establish many hundreds of millions of trillions of bodhisattvas in irreversibility. For ten intermediate eons those bodhisattvas will listen to him teaching this dhāraṇī entranceway that is the form of omniscience. When they have heard that Dharma, they will have only one remaining lifetime. The bodhisattvas who have listened for an eon will at that time enter66 the tenth67 bhūmi and have irreversible progress toward the highest, most complete enlightenment. At that time, they will have the ultimate attainment of this dhāraṇī.’

2.­51

“After the tathāgata arhat samyaksam­buddha Candrottama had spoken those words to the bodhisattva mahāsattvas, he manifested the various miracles that are the domain of the buddhas. He showed the nārāyaṇa samādhi to the bodhisattva mahāsattva Gaganamudra and then transformed his body into diamond and showed him the array of light samādhi. [F.141.a]

2.­52

“Then for ten intermediate eons, he turned the wheel of the Dharma for the bodhisattvas, teaching them the Dharma of this dhāraṇī entranceway that is the form of omniscience. He revealed and made clear the adorning signs and indications of the buddhas in all the buddha realms. He taught the samādhi called circle of vajras. He taught the Dharma to the bodhisattvas by perfectly turning the wheel of the Dharma on the seat of enlightenment. He taught them the garland of wheels samādhi. He turned the wheel of the Dharma for many hundreds of thousands of tens of millions of thousands of millions of beings and through the wheel of the Dharma established them in irreversibility.

2.­53

“Knowing this, the bodhisattva mahāsattva Gaganamudra and an innumerable saṅgha of bodhisattvas made offerings to the Bhagavat. Then they each entered their own kūṭāgāra and remained there through the night when the tathāgata arhat samyaksam­buddha Candrottama passed into parinirvāṇa, into the state of nirvāṇa without any remaining aggregates. When that night was over, the bodhisattvas made offerings to the Bhagavat’s body, and then each entered their own kūṭāgāra. The other bodhisattvas all returned to their own buddha realms. The bodhisattvas who had but one life remaining stayed in the samādhi of cessation for ten intermediate eons.

2.­54

“The bodhisattva mahāsattva Gaganamudra taught the Dharma for the bodhisattva mahāsattvas, and those bodhisattva mahāsattvas generated good roots during those ten intermediate eons.68 In the night, he attained the highest, most complete enlightenment of perfect buddhahood [F.141.b] and the next day he turned the wheel of the Dharma and manifested great miracles. He established many hundreds of thousands of millions of trillions of beings in the highest, most complete enlightenment.69 Also when he taught the dhāraṇī entranceway that is the form of omniscience, eight hundred thousand trillion bodhisattvas attained the forbearance that comes from realizing the birthlessness of phenomena; 920,000,000 beings were established in irreversible progress toward the highest, most complete enlightenment; 72,000,000,000 bodhisattvas obtained this dhāraṇī entranceway that is the form of omniscience; and countless devas and humans developed the motivation to attain complete enlightenment.”


2.­55

Then the bodhisattva mahāsattva Ratnavairocana70 asked the Bhagavat, “Bhadanta Bhagavat, which qualities must bodhisattva mahāsattvas possess in order to obtain this dhāraṇī?”

2.­56

“Noble son,” replied the Bhagavat, “bodhisattva mahāsattvas will obtain this dhāraṇī if they possess four qualities. What are these four? The bodhisattva mahāsattvas remain within four noble traditions. What are these four? The bodhisattva mahāsattvas remain in this first noble tradition: the bodhisattva mahāsattvas should be pleased and satisfied with any kind of robes. They praise being content with any kind of robes; they do not act inappropriately for the sake of robes; they are not saddened if they have not acquired clothing; and if they obtain clothing, they wear it without desire, without clinging, without longing, without becoming fettered, without becoming infatuated, and without covetousness. [F.142.a] They acquire it without covetousness. They wear it while seeing the defects of saṃsāra and with the knowledge of going forth into homelessness.

2.­57

“As it is in the noble tradition for robes, so it is for alms, and it is the same noble tradition for beds and seats. The fourth noble tradition is that the bodhisattva mahāsattvas are pleased and satisfied with any kind of necessities and any medicine; they praise being satisfied with any kind of necessities and any medicine; they do not act inappropriately for the sake of necessities or for the sake of medicines; they are not saddened if they have not acquired necessities and have not acquired medicines; and if they obtain necessities and obtain medicines they utilize them without desire, without clinging, without longing, without becoming fettered, without becoming infatuated, and without covetousness. They acquire them without covetousness. They utilize them while seeing the defects of saṃsāra and with the knowledge of going forth into homelessness. The bodhisattva mahāsattvas remain in these four noble traditions. The bodhisattva mahāsattvas who possess those four qualities will obtain this dhāraṇī and meditate on it.

2.­58

“The bodhisattva mahāsattvas will also obtain this dhāraṇī entranceway that is the form of omniscience if they possess five other qualities. What are these five? The bodhisattva mahāsattvas remain in possession of correct conduct; they are restrained by the prātimokṣa vows; they have perfect rules of conduct and range of conduct; they see the danger in the tiniest particle of blameworthy actions; they adopt and train in the precepts; and when they see others who are devoid of correct conduct, they cause them to possess a perfectly correct conduct, training them, guiding them, and establishing them in that. [F.142.b] The bodhisattva mahāsattvas are endowed with that first quality.

2.­59

“Also, when the bodhisattva mahāsattvas make beings who are attached to a wrong view abandon that wrong view, they cause them to possess a correct view, training them, guiding them, and establishing them in that. The bodhisattva mahāsattvas are endowed with that second quality.

2.­60

“Also, when the bodhisattva mahāsattvas make beings who are attached to wrong conduct abandon their wrong conduct, they cause them to possess perfect conduct, training them, guiding them, and establishing them in that. The bodhisattva mahāsattvas are endowed with that third quality.

2.­61

“Also, the bodhisattva mahāsattvas cause beings who have a defective aspiration to possess a perfect aspiration, training them, guiding them, and establishing them in that. The bodhisattva mahāsattvas are endowed with that fourth quality.

2.­62

“Also, the bodhisattva mahāsattvas make those who are following the Śrāvakayāna and the Pratyekabuddhayāna realize the highest, most complete enlightenment, training them, guiding them, and establishing them in that. The bodhisattva mahāsattvas are endowed with that fifth quality.

2.­63

“The bodhisattva mahāsattvas who possess those five qualities will obtain this dhāraṇī.

2.­64

“The bodhisattva mahāsattvas will also obtain this dhāraṇī entranceway that is the form of omniscience if they possess six other qualities. What are these six?

2.­65

(1) “The bodhisattva mahāsattvas themselves are learned, possess learning, and accumulate learning, and thereby their articulate teaching of the Dharma, of celibacy, is virtuous in the beginning, virtuous in the middle, and virtuous in the end; it has good meaning, has good words, is unalloyed, is complete, is pure, and is immaculate. [F.143.a] They learn and possess many such Dharma teachings, recite them, mentally examine them, and understand them through contemplating them. They, who are thus very learned, make others with little learning very learned, training them, guiding them, and establishing them in that. They are endowed with that first quality.

2.­66

(2) “Also, the bodhisattva mahāsattvas are without envy and miserliness, and they make those beings overpowered by envy and miserliness become free of envy and have perfect generosity, and they train them, guide them, and establish them in that.71 The bodhisattva mahāsattvas possess that second quality.

2.­67

(3) “Also, the bodhisattva mahāsattvas do not harm beings; (4) they free beings from fear, freeing from calamities those beings afflicted by various calamities; (5) they are not fakes, not just talk, not frauds, and not deceivers; and (6) they frequently dwell in emptiness. The bodhisattva mahāsattvas who possess those six qualities will obtain this dhāraṇī entranceway that is the form of omniscience.

2.­68

“The bodhisattva mahāsattvas who have those qualities should perform this Dravidian mantra,72 either in brief or in full, three times each day for seven years. They should bow down the five points of their body to the ground, maintain mindfulness of the body, and while dwelling in emptiness recite the Dravidian mantra. Then, when they stand up, they should be mindful of the bhagavat buddhas who reside, live, and remain in the surrounding worlds in the ten directions. After seven years of continuous mindfulness of the buddhas, [F.143.b] the bodhisattva mahāsattvas will attain this dhāraṇī entranceway that is the form of omniscience. The bodhisattva mahāsattvas who have attained this dhāraṇī will see, with the eye of wisdom, all the bhagavat buddhas who reside, live, remain, and also manifest miracles within buddha realms as numerous as the grains of sand in the Ganges River in the ten directions, in that way attaining the noble eye of wisdom. They will also see the bhagavat buddhas smiling. They will attain 84,000 dhāraṇī entranceways. They will also attain 72,000 samādhi entranceways. They will also attain 60,000 Dharma entranceways.

2.­69

“The bodhisattva mahāsattvas who are established in this dhāraṇī entranceway that is the form of omniscience will attain great kindness, and they will attain great compassion. Even if the bodhisattvas who obtain this dhāraṇī have committed the five actions with immediate results at death, that karma will be diminished in the next lifetime and will be totally eliminated in three lifetimes, and they will enter the tenth bhūmi. If the bodhisattvas have not committed the five actions with immediate results at death, all their other karma73 will be completely diminished, in their next life they will enter the tenth bhūmi, they will soon attain the thirty-seven factors of enlightenment, and they will attain the wisdom of an omniscient one.

2.­70

“Therefore, noble son, this dhāraṇī entranceway that is the form of omniscience is very important for the bodhisattva mahāsattvas. The bodhisattva mahāsattvas continually see the miraculous manifestation of the bhagavat buddhas smiling. They will make offerings to buddhas as numerous as the grains of sand in the Ganges River, [F.144.a] who are in realms as numerous as the grains of sand in the Ganges River. They will listen to the Dharma from these buddhas. They will attain samādhi, dhāraṇī, and acceptance, and they will return to this buddha realm. The bodhisattva mahāsattvas will have that range of miraculous powers.

2.­71

“Noble son, this dhāraṇī entranceway that is the form of omniscience of bodhisattva mahāsattvas will completely diminish karma and increase virtue. Therefore, it has great benefit.

2.­72

“Noble son, those who hear the name of the dhāraṇī entranceway that is the form of omniscience and hear the name of the Tathāgata Candrottama will diminish all their karmic obscurations and will definitely attain the highest, most complete enlightenment.”


2.­73

Then some bodhisattvas said, “Bhadanta Bhagavat, we have heard and obtained this dhāraṇī from the bhagavat buddhas of the past who resided, lived, and remained in buddha realms in the ten directions as numerous as the grains of sand in the Ganges River.”

2.­74

Some others said, “…as numerous as the grains of sand in two Ganges Rivers.”

Some others said, “…as numerous as the grains of sand in three Ganges Rivers.”

Some others said, “…as numerous as the grains of sand in four Ganges Rivers.”

Some others said, “…as numerous as the grains of sand in five Ganges Rivers.”

Some others said, “…as numerous as the grains of sand in six Ganges Rivers.”

Some others said, “…as numerous as the grains of sand in seven Ganges Rivers.”

Some others said, “…as numerous as the grains of sand in eight Ganges Rivers.”

2.­75

Some others said, “We have heard and obtained this dhāraṇī entranceway that is the form of omniscience from samyaksam­buddhas of the past who resided, lived, and remained in buddha realms in the ten directions as numerous as the grains of sand in nine Ganges Rivers.”

2.­76

The bodhisattva mahāsattva Maitreya said, [F.144.b] “As many eons ago as there are grains of sand in ten Ganges Rivers, during an eon called Saṃtāraṇa, there was a buddha realm called Sarvālaṅkāravibhūṣita, in which there was a buddha named Sālendrarāja, a tathāgata, an arhat, a samyaksam­buddha, one with wisdom and virtuous conduct, a sugata, a knower of the world, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat. He was encircled by a saṅgha of many hundreds of thousands of millions of trillions of bhikṣus and was similarly encircled by countless bodhisattvas. He taught this dhāraṇī, which is the dhāraṇī entranceway that is the form of omniscience. From him I heard this dhāraṇī, meditated on it, and fully realized it.74

2.­77

“Throughout innumerable, truly innumerable, countless, truly countless eons, I made offerings through countless bodhisattva miracles to the samyaksam­buddhas, the bhagavat buddhas who resided, lived, and remained in the past. With each buddha I planted75 innumerable, countless, indeterminable,76 measureless77 good roots and acquired an accumulation of merit. Because of those numerous good roots, I received prophecies from many thousands of buddhas. It is because of my specific prayers that in terms of time, I have continued to circle in saṃsāra for a long time. That is why I circle in saṃsāra and have not attained the complete enlightenment of perfect buddhahood in the past. Now the Bhagavat has consecrated me as his regent for the highest, most complete enlightenment, binding the turban of liberation upon my head of wisdom.” [F.145.a]

2.­78

Then the Bhagavat said to the bodhisattva Maitreya, “It was thus, Maitreya. You received from the tathāgata arhat samyaksam­buddha Sālendrarāja this dhāraṇī, which is the dhāraṇī entranceway that is the form of omniscience. Maitreya, your hopes have been perfectly fulfilled. Maitreya, if you had desired it, you could have attained the complete enlightenment of perfect buddhahood within ten eons. Maitreya, you have the power to quickly enter the state of nirvāṇa without any remaining aggregates, which is the unsurpassable accumulation of wisdom. But, Maitreya, you have preferred to remain in saṃsāra for such a long time because of the power of your prayer with regard to time. Therefore, Maitreya, I have now made you my heir. The tathāgatas of the past have also made you their heir.”


2.­79

Then the Bhagavat regarded the whole saṅgha. He regarded the gathering of bodhisattvas, bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, rākṣasas, gandharvas, humans, and nonhumans. At that time, he recited these mantra words:

2.­80

dānta­bhūmiḥ damatha­bhūmiḥ smṛti­bhūmiḥ prajñā­bhūmirvaiśāradya­bhūmiḥ prati­saṃvid­bhūmi­ranutkṣepa­bhūmiḥ samatāpari­kṣayopekṣa­bhūmirjātikṣaya­bhūmirmanuja vinmujaḥ malanmujaḥ visāgraḥ daśāvate veśataḥ teraṇa vesalagra śamuśavataḥ vimati vimati yopahira regamata vasisakrama iticāravate mekhemudra daharavate prajñākṣābubu dahakramitā sadoṣavantaḥ elaya tilaya ahusuṭā [F.145.b] amundhamaṃ arthavati muruvati tehīnadvivā akaneti bakanate samake visābhaṭe iṭe iṭabale atra tatra kuruṣaṃ laruṣaṃ latatha katha sarvantaḥ sarvatarvaḥ aniruddhaḥ dihakhaṭambiphala bahuphala śataphala śīṣṭavate ||

2.­81

The Bhagavat recited to the devas these words of aspiration, which have the power to produce a result. When he recited them, six trillion devas saw the truth.

2.­82

agraphalam lalaha laha nilaṃhare vacatakhyā idaṃphalaṃ niyāmaphalaṃ namudaya vibhūkha prajñācakra sunirvṛticakra jñānīcakra ||

2.­83

These words of aspiration caused a hundred million devas to develop the aspiration for complete enlightenment, and they became irreversible.

2.­84

paśye somato anumato akumato akumati chedavakai mantrastha daśabala vipravastha iśasthita atimati tīkṣṇamati āloko sterituṣṇa ||

2.­85

These words of aspiration caused 64,000 nāgas to develop the aspiration for complete enlightenment, and they became irreversible.

2.­86

aprabhā samadanā ahadyo bhagavadyo karaṇyākṣa siddhamati samantakṣau alabale piṭakaro mahābale ojadaro dharaṇe migalekṣe udākṣa kudākṣa kukākṣa viroyo virūpamukha akṣihasta saṃkṣibala asurovina asuropramardane ||

2.­87

These words of aspiration caused 220,000,000 yakṣas to develop the aspiration for complete enlightenment, and they became irreversible.

2.­88

arthe pilile tinithe saṃtīrthe katitene nakeme nanamaste ubherabhe mudame madame matime saniha śūre dhāraṇīya sendra sadeva sanāga sayakṣāsuradevā [F.146.a] nāga nirukti parivāra niruktalāni smṛti prajñā parivāramati pratilābhī gati­dhṛtiparivāra gati­dhṛtilābhīḥ pūrvakeṣu hiteṣu caritavantaḥ abhi­skāmavantaḥ śūravantaḥ ciravīryavantaḥ bhītavantaḥ sitabhāge mārgamudra diśāpakarṣaṇi kṣaparahu oharaṇo devaracatu suramudra yakṣamudra rākṣasamudra vedivedime tape tattape uṣṇāname prakhādye nanava dhāraṇīya āviśa diśāśodhane vākyaśuddhe jihvāśuddhe vāciparikarmaḥ prajñā buddhi smṛti mati gati dhṛti gaṇana pratisaraṇabuddhiḥ jayacakre śūnyacakre vyaya ||

2.­89

These words of aspiration caused 56,000 asuras to develop the aspiration for complete enlightenment, and they became irreversible.


2.­90

Then the Bhagavat addressed the bodhisattva named Vaiśāradyasamavasaraṇa: “Noble son, it is difficult to encounter a tathāgata arhat samyaksam­buddha’s appearance in the world. It is also difficult to find these mantra words that are imbued with correct conduct, samādhi, wisdom, liberation, and the vision of the wisdom of liberation.

2.­91

“Noble son, the tathāgatas, in order to benefit beings and to accomplish the qualities of a bodhisattva, previously engaged in bodhisattva conduct. They possessed generosity, restraint, self-control, patience, diligence, samādhi, and wisdom.78 They served many hundreds of thousands of millions of trillions of buddhas. Some performed acts of generosity, some maintained correct conduct, some led a celibate life, some practiced meditation, some engaged in diligence, some meditated on patience, [F.146.b] some accomplished samādhi, and some cultivated wisdom. They performed many countless, various, different good actions. It is in that way that I, too, have now attained unsurpassable wisdom.

2.­92

“Noble son, the tathāgatas previously followed the conduct of a bodhisattva for many hundreds of thousands of millions of trillions of eons. They refrained from lying, slander, harsh speech, and idle talk. They cultivated virtuous speech of many different kinds. Therefore, they have now obtained long tongues. Noble son, the tathāgata arhat samyaksam­buddhas do not speak in any other way.”


2.­93

Then the Bhagavat performed a miraculous deed for his retinue. He performed the miraculous deed of resting in the gathering79 of all merit samādhi and extending his tongue from his mouth and covering his face with it. That tongue radiated 600,000,000 light rays. Those light rays filled the worlds of this billion-world universe with a bright radiance. Those light rays illuminated the hells, animals, Yama worlds, devas, and humans. Those light rays blew as cool breezes onto the beings in hell, whose bodies were being burned by blazing fires. The instant those breezes touched them, there arose for them a sensation of bliss. Before each being in hell there appeared an emanation of the Buddha, with a body adorned by the thirty-two signs and glorious with the eighty excellent features of a great being. [F.147.a] When the beings in hell saw them, they were endowed with bliss, their bodies were refreshed by seeing the Buddha, and on seeing the Buddha they thought, “It is through the power of this being that I have gained this experience of bliss,” and they had affection, delight, and respect for the appearance of the Bhagavat.

2.­94

The Bhagavat said to them, “O beings! Say these words: ‘Homage to the Buddha, homage to the Dharma, homage to the Saṅgha,’ and you will always have this kind of bliss.”

2.­95

Those hell beings then placed their palms together and recited, “Homage to the Buddha! Homage to the Dharma! Homage to the Saṅgha!”

2.­96

Because of that virtuous root and pure motivation, those hell beings departed that life, some to be born among devas and some among humans.

2.­97

The light rays came as warm winds to those who had been born within the cold hells, and so on, as just described, up until those who had been born among humans. In the same way, when the light rays touched the pretas,80 whose bodies were burning with hunger and thirst, they extinguished the fire of hunger and thirst, and the pretas experienced bliss.

2.­98

An emanation of the Buddha, whose body was adorned by the thirty-two signs and glorious with the eighty excellent features of a great being, appeared before each preta. When the pretas saw them, they were happy and satisfied. They thought, “It is through the power of this being that I have obtained this experience of bliss” and they had affection, delight, and respect for the appearance of the Bhagavat.

2.­99

The Bhagavat said to them, “You beings here!81 Recite these words: ‘Homage to the Buddha, homage to the Dharma, homage to the Saṅgha,’ and you will always have this kind of bliss.

2.­100

Then those pretas placed their palms together and recited, “Homage to the Buddha! Homage to the Dharma! Homage to the Saṅgha!”82 [F.147.b]

2.­101

Because of that root of virtue, those preta beings departed that life, some to be born among devas and some among humans. The Bhagavat also instructed the animals in that way. He also instructed the humans in that way. Devas and humans beyond number came to the Bhagavat, bowed their heads to his feet, and sat down to hear the Dharma. At that time, numberless assemblies of devas and humans developed the motivation to attain the highest, most complete enlightenment, and countless bodhisattvas there attained samādhi, acceptance, and dhāraṇī.

2.­102

That concludes “The Dhāraṇī Entranceway,” which is the second chapter of the Mahāyāna sūtra titled The White Lotus of Compassion.

c.

Colophon

c.­1

This was translated and revised by the Indian preceptors Jinamitra, Surendrabodhi, Prajñāvarman, and the chief editor Lotsawa Bendé Yeshé Dé and others.

b.

Bibliography

Selected Versions of The White Lotus of Compassion

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo (Karuṇāpuṇḍarīka­nāma­mahāyāna­sūtra). bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 50, pp. 345–736.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo (Karuṇāpuṇḍarīka­nāma­mahāyāna­sūtra). Toh 112, Degé Kangyur vol. 50 (mdo sde, cha), folios 129a–297a.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo (Karuṇāpuṇḍarīka­nāma­mahāyāna­sūtra). Lhasa 119, Lhasa (lha sa) Kangyur vol. 52 (mdo sde, cha), folios 209b–474b.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo (Karuṇāpuṇḍarīka­nāma­mahāyāna­sūtra). Sheldrima 76, Sheldrima (shel mkhar bris ma) Kangyur vol. 51 (mdo sde, nga), folios 1b–243b.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo (Karuṇāpuṇḍarīka­nāma­mahāyāna­sūtra). Stok 45, Stok Palace Kangyur vol. 55 (mdo sde, nga), folios 1a–243b.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo (Karuṇāpuṇḍarīka­nāma­mahāyāna­sūtra). Urga 112, Urga Kangyur vol. 50 (mdo sde, cha), folios 128a–296a.

Kangyur and Tengyur Texts

bcom ldan ’das kyi ye shes rgyas pa’i mdo sde rin po che mtha’ yas pa mthar phyin pa zhes bya ba theg pa chen po’i mdo (Niṣṭhāgatabhagavajjñāna­vaipulya­sūtra­ratnānanta­nāma­mahāyāna-sūtra). Toh 99, Degé Kangyur vol. 47 (mdo sde, ga), folios 1b–275b. English translation in Dharmachakra Translation Committee, 2019.

bde ba can gyi bkod pa zhes bya ba theg pa chen po’i mdo (Sukhāvatīvyūha­nāma­mahāyāna­sūtra). Toh 115, Degé Kangyur vol. 51 (mdo sde, ja), folios 195b–200a. English translation in Sakya Pandita Translation Group, 2011.

dam pa’i chos pad ma dkar po zhes bya ba theg pa chen po’i mdo (Saddharma­puṇḍarīka­nāma­mahāyāna­sūtra). Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1b–180b. English translation in Roberts 2022.

kun nas sgo’i le’u zhes bya ba theg pa chen po’i mdo (Samantamukha­parivarta­nāma­mahāyāna­sūtra). Toh 54, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 184a–195b. English translation in Dharmachakra Translation Committee, 2020.

nam mkha’i mdzod kyis zhus pa zhes bya ba theg pa chen po’i mdo (Gaganagañja­pari­pṛcchā­nāma­mahāyāna­sūtra). Toh 148, Degé Kangyur vol. 57 (mdo sde, pa), folios 243a–330b.

shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭāsāhasrikā­prajñā­pāramitā). Toh 12, Degé Kangyur vol. 33 (sher phyin brgyad stong pa, ka), folios 1b–286b.

snying rje chen po’i pad ma dkar po zhes bya ba theg pa chen po’i mdo (Mahākaruṇā­puṇḍarīka­nāma­mahāyāna­sūtra). Toh 111, Degé Kangyur vol. 51 (mdo sde, cha), folios 56a–128b.

za ma tog bkod pa zhes bya ba theg pa chen po’i mdo (Karaṇḍavyūha­nāma­mahāyāna­sūtra). Toh 116, Degé Kangyur vol. 51 (mdo sde, ja), folios 200a–247b. English translation in Roberts 2013.

Denkarma (pho brang stod thang ldan [/lhan] dkar gyi chos kyi ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 207 (sna tshogs, jo), folios 294b–310a.

Secondary Literature

Davids, T.W. Rhys & William Stede. The Pali Text’s Society’s Pali–English Dictionary. London: Pali Text Society, 1921–25.

Dharmachakra Translation Committee, trans. The Exposition on the Universal Gateway (Toh 54). 84000: Translating the Words of the Buddha, 2019.

Dharmachakra Translation Committee, trans. The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Toh 99). 84000: Translating the Words of the Buddha, 2019.

Dīpaṃkarajñāna. dbu ma’i man ngag rin po che’i za ma tog kha phye ba (Ratna­karaṇḍodghāṭa­nāma­madhyamakopadeśa). Toh 3930, Degé Tengyur vol. 212 (dbu ma, ki), folios 96b1–116b7.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary (2 vols). New Haven: Yale University Press, 1953.

Galloway, Brian. “Thus Have I Heard: At one time…” Indo-Iranian Journal 34, no. 2 (April 1991): 87–104.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Wien: Verlag der österreichischen Akademie der Wissenschaften, 2008.

Jaini, Padmanabh S. “Stages in the Bodhisattva Career of the Tathāgata Maitreya,” in Sponberg and Hardacre (eds.), Maitreya, the Future Buddha, pp 54-90. Cambridge: Cambridge University Press, 1988. Reprinted with additional material in Jaini, Padmanabh S. Collected Papers on Buddhist Studies, ch. 26. Delhi: Motilal Banarsidass, 2001.

Mañjuśrīkīrti. ’jam dpal gyi mtshan yang dag par brjod pa’i rgya cher bshad pa (Mañjuśrī­nāma­saṃgītiṭīkā). Toh 2534, Degé Tengyur vol. 63 (rgyud, khu), folios 115b–301a7.

Mipham (Ju Mipham Gyatso, ’ju mi pham rgya mtsho). thub chog byin rlabs gter mdzod kyi rgyab chos pad+ma dkar po. In gsung ’bum/ mi pham rgya mtsho. Degé: sde dge spar khang, 195?. BDRC: WA4PD506.

Roberts, Peter Alan. trans. The White Lotus of the Good Dharma (Toh 113). 84000: Translating the Words of the Buddha, 2022.

Roberts, Peter Alan. and Tulku Yeshi, trans. The Basket’s Display (Toh 116). 84000: Translating the Words of the Buddha, 2013.

Sakya Pandita Translation Group, trans. The Display of the Pure Land of Sukhāvatī (Toh 115). 84000: Translating the Words of the Buddha, 2011.

Salomon, Richard. The Buddhist Literature of Ancient Gandhāra: An Introduction with Selected Translations. Classics of Indian Buddhism series. Somerville: Wisdom Publications, 2018.

Yamada, Isshi. Karuṇā­puṇḍarīka (vols. 1 & 2). London: School of Oriental and African Studies, 1967.