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དཀོན་མཆོག་ཏ་ལ་ལའི་གཟུངས།

The Dhāraṇī of the Jewel Torch

Ratnolkādhāraṇī

འཕགས་པ་དཀོན་མཆོག་ཏ་ལ་ལའི་གཟུངས་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa dkon mchog ta la la’i gzungs zhes bya ba theg pa chen po’i mdo

The Noble Mahāyāna Sūtra “The Dhāraṇī of the Jewel Torch”

Āryaratnolkānāmadhāraṇīmahāyānasūtra

Toh 145

Degé Kangyur, vol. 57 (mdo sde, pa), folios 34.a–82.a.

Translated by David Jackson
 under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2020
Current version v 1.4.11 (2021)
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Summary

s.1

The Dhāraṇī of the Jewel Torch starts with a profound conversation between the Buddha and the bodhisattvas Samantabhadra and Mañjuśrī on the nature of the dharmadhātu, buddhahood, and emptiness. The bodhisattva Dharmamati then enters the meditative absorption called the infinite application of the bodhisattva’s jewel torch and, at the behest of the millions of buddhas who have blessed him, emerges from it to teach how bodhisattvas arise from the presence of a tathāgata and progress to the state of omniscience. Following Dharmamati’s detailed exposition of the “ten categories” or progressive stages of a bodhisattva, the Buddha briefly teaches the mantra of the dhāraṇī and then, for most of the remainder of the text, encourages bodhisattvas in a long versified passage in which he recounts teachings by a bodhisattva called Bhadraśrī on the qualities of bodhisattvas and buddhas. Some verses from this passage on the virtues of faith have been widely quoted in both India and Tibet.

ac.

Acknowledgements

ac.1

Translated by David Jackson and edited by the 84000 editorial team. The introduction, also by the 84000 editorial team, expands on an original version by David Jackson. The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

ac.2

The generous sponsorship of Make and Wang Xiao Juan (馬珂和王曉娟), which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

Overview

i.1

In this profound Mahāyāna sūtra, The Dhāraṇī of the Jewel Torch, the Buddha Śākyamuni explains, with the help of the bodhisattvas Mañjuśrī, Samantabhadra, and Dharmamati, how bodhisattvas progress toward awakening.

i.2

Although seen as a sūtra in its own right, it is closely connected to the family of texts belonging to the Avataṃsakasūtra, two chapters of which it shares. As its title suggests, it can also be seen as a dhāraṇī, or as a sūtra about a dhāraṇī.

Narrative and Doctrinal Content

The Sūtra, the Avataṃsaka, and the Chinese Translation

Why Is the Sūtra Also a Dhāraṇī?

The Title and Its Variants

The Sūtra in Śāntideva’s Śikṣāsamuccaya and Other Treatises

The Sūtra’s Impact on Tibetan Works

The Translation

The Noble Mahāyāna Sūtra

The Dhāraṇī of the Jewel Torch

Chapter 1

1.1

[B1] [F.34.a] Homage to all buddhas and bodhisattvas!

1.2

Thus did I hear at one time. The Blessed One was dwelling on the Vulture Peak of Rājagṛha, seated together with a great gathering of fully ordained monks, all of whom had perfected virtuous qualities, roared mighty lion’s roars as great teachers, and were expert in seeking an immeasurable accumulation of gnosis, in all more than a thousand fully ordained monks.

Chapter 2

2.1

Then the venerable Ānanda arose from his seat and, covering one shoulder with his robe, knelt on one knee. Bowing with folded hands toward the seat of the Blessed One, he said to the Blessed One, “Blessed One, this Dharma discourse is profound.”

2.2

The Blessed One said, “Ānanda, so it is. Because the aggregate of form is profound, it is profound. Because the aggregates of feeling, perception, mental forces, and cognition are profound, it is profound. Because emptiness is profound, it is profound. Because the element of space is profound, it is profound.”

Colophon

c.1

Translated, checked, and verified by the Indian preceptor Surendrabodhi and the chief editor and translator, Bandé Yeshé Dé.

Notes

n.1

It is from this section that the long passage of some two hundred and thirty stanzas making up much of the eighteenth chapter of the Śikṣāsamuccaya is quoted, constituting the longest quotation of any scripture in Śāntideva’s text; see below.

n.2

See Denkarma F.297.b.4.

n.3

See Phangthangma (F.2) p. 5. The other texts in the Phangthangma list, apart from the 105 bam po Buddhāvataṃsaka itself, are the Lokottaraparivarta (ch. 44 in the Degé version of Toh 44), the Daśabhūmika (ch. 31), and the Tathāgatotpattisambhavanirdeśa (ch. 43).

n.4

See Skilling and Saerji (2012).

n.5

See Skilling and Saerji (2013) p. 199, n35.

n.6

See n.34 and n.81.

n.7

See also n.100 and n.141. The equivalent passage in the Tibetan Avataṃsakasūtra starts on Degé Kangyur vol. 35 (phal po che, ka) F.219.b.

n.8

大方廣總持寶光明經 (Da fangguang puxian suoshuo jing).

n.9

See the entry for Volume 10 of the Taishō at ntireader.org, and the entry K 1095 in The Korean Buddhist Canon: A Descriptive Catalogue. The Chinese text was not considered essential for producing this translation.

n.10

Note that there is a discrepancy among various databases for cataloging the Toh 847 version of this text within vol. 100 or 101 of the Degé Kangyur. See Toh 847 note 10 for details.

n.11

The four instances here come close to covering, between them, the four types of dhāraṇī set out in the commentarial literature, notably the Bodhisattvabhūmi: the dhāraṇī (1) of Dharma (dharmadhāraṇī, chos kyi gzungs), sometimes also called dhāraṇī of words (tshig gi gzungs); (2) of meaning (arthadhāraṇī, don gyi gzungs); (3) of mantras (mantradhāraṇī, gsang sngags kyi gzungs); and (4) to attain the bodhisattvas’ acceptance (bodhisattvakṣāntidhāraṇī, byang chub sems dpa’ bzod pa ’thob par byed pa’i gzungs), i.e., acceptance of the non-arising of phenomena. See Negi 1993–2005, vol. 6, p. 2318. For more on dhāraṇī, their different types, their history, and their place in the literature, see Braarvig 1985, Buswell and Lopez 2013, Davidson 2009 and 2014, Gyatso 1992, and McBride 2005.

n.12

Eight examples of this kind of dhāraṇī are explained at length and very clearly in the Tathāgatamahākaruṇānirdeśa (Toh 147) at F.218.b et seq., (for translation see Burchardi 2020, The Teaching on the Great Compassion of the Tathāgata, 2.524–2.604). Interestingly the same text mentions, a little later at F.231.b (see idem 2.614–2.652), another dhāraṇī called “the Jewel Lamp” for which the Tibetan in this case is rin chen sgron ma, but which among other possibilities could have been, as here, the Sanskrit ratnolkā.

n.13

In the Mahāvyutpatti, the three different Tibetan terms given under Skt. ulkā (Mvy. 6899) are skar ma (“star”), sgron ma, and ta la la in a list of 97 general terms, while the title Ratnolkā (without any text-type ending) is listed as dkon mchog ta la la (Mvy. 1375) in a list of 105 saddharma titles. The equivalence of ta la la to sgron ma is mentioned in the li shi’i gur khang, a fifteenth century glossary of archaic terms and their later renderings by Kyok Lotsāwa Ngawang Rinchen Tashi (skyogs lo tsA ba ngag dbang rin chen bkra shis), although he appears to have misspelt it tal la.

n.14

Of the four quotations from this work in the Śikṣāsamuccaya, the first, describing the virtues of faith, comprises verses 2.37–2.61 followed almost immediately by the second, verses 2.386 and 2.390; these excerpts appear in the first chapter (on the perfection of giving), see Bendall’s 1902 Sanskrit edition pp. 2–5; for translations see also Bendall and Rouse (1922) pp. 3–5 and Goodman 2016, pp. 3–5. The third quotation, a brief one comprising the paragraph 1.63 on the second category of bodhisattva, appears in the seventh chapter (on protection), see Bendall (1902) p. 153; for translations see Bendall and Rouse p. 152 and Goodman p. 153. The fourth, a very long quotation (and perhaps the longest of all quotations in the Śikṣāsamuccaya), comprises verses 2.122–2.322 and then selected verses culminating in 2.354 and appears in the eighteenth chapter (on the recollection of the Three Jewels), see Bendall (1902) pp. 327–47; for translations see Bendall and Rouse pp. 291–306 and Goodman pp. 304–322.

n.15

See Mahāvyutpatti no. 1375, in section 65, saddharmanāmāni; it lists 105 items, mostly names of sūtras but also some vinaya texts, as well as category terms.

n.16

See, for example, the fifteenth chapter of Longchen Rabjampa’s yid bzhin rin po che’i mdzod, which first enumerates these three, four, and six kinds of faith, and then explains the six using quotations from 2.37 onward (the same passage that Śāntideva cites, see n.104). The six kinds of faith are: (1) yearning faith (’dod pa’i dad pa), (2) inspired faith (mos pa’i dad pa), (3) respectful faith (gus pa’i dad pa), (4) clear faith (dang ba’i dad pa), (5) confident faith (yid ches pa’i dad pa), and (6) faith from conviction in the profound teachings (chos zab mo nges par sems pa’i dad pa).

n.17

Titles used include the canonical dkon mchog ta la la’i gzungs, dkon mchog ta la la’i mdo, erroneous renderings such as dkon mchog ta la, and a range of secondary variants using the dkon mchog sgron ma form.

n.18

The word is found neither in Goldstein or Inagaki. Negi says it is a synonym of dbus, and also notes the similar (rare) verb dbung ba (=khro ba).

n.19

Also found in Negi as an old spelling.

n.20

Tib. nges par byung ba; Skt. niṣkrānta. The Comparative Edition notes that the Yongle, Lithang, Kangxi, and Choné read nges par ’byung ba (p. 207).

n.21

Tib. tshad med par. The Comparative Edition notes that the Narthang and Lhasa editions read tshad med pas, which seems preferable (p. 207). The Stok Palace version also reads tshad med pas (F.149.b.6).

n.22

Tib. stong pa nyid spyod yul ba. The Comparative Edition observes that the Narthang and Lhasa editions read stong pa nyid kyi spyod yul ba (p. 207). The Stok Palace also reads stong pa nyid kyi spyod yul ba (F.149.b.6).

n.23

Here “all dharmas” (Tib. chos thams cad; Skt. sarvadharma) denotes both teachings and matters taught.

n.24

I.e., the teachings and phenomena.

n.25

Tib. gzhi med pa’i don. The Stok Palace version reads med pa’i don “the meaning of nonexistence” (F.152.a.3).

n.26

Note that Tib. mi mnyam pa dang mnyam pa; Skt. asamasama means, according to Inagaki, “equal to the unequaled.” According to Edgerton, it means “unequalled,” lit. “having no equal like him.”

n.27

Note that the Stok Palace version has zhes instead of shes (F.152.a.7), which we follow here.

n.28

Tib. dmigs pa med pa. The Comparative Edition notes that the Narthang and Lhasa editions read mi dmigs pa (p. 208). The Stok Palace version also reads mi dmigs pa (F.152.a.5).

n.29

Note that here Tib. byin, an archaic verb, is used with the meaning to say or speak.

n.30

Tib. rnam par dag pa’i sgo. We have here added “the Dharma” for the sake of clarity.

n.31

Tib. rgyu mthun pa. The Comparative Edition follows the Degé and others by including rgyu ’thun pa, though the more common spelling rgyu mthun pa is reflected in the Kangxi, Narthang, Lhasa, and Stok Palace versions. See Comparative Edition, p. 208; Stok Palace, F.153.b.1.

n.32

Tib. sā la. The Comparative Edition notes that the Yongle, Lithang, Kangxi, and Choné read sa la (p. 208). The Stok Palace version reads sā la (F.153.b.1).

n.33

Here we have the very rare term: Tib. dmigs pa can; Skt. aupalambhika, which refers to someone with a heretical view according to Edgerton.

n.34

The passage from here down to and including 1.178 (see n.81) is paralleled as chapter 20 of the Tibetan Avataṃsaka, “The Ten Abodes of the Bodhisattvas” starting in the Degé Avataṃsaka in volume 35 (phal po che, ka) on folio 245.a.1. The Tibetan translations of these two versions are not the same but the content matches closely, except for the names of the meditative absorption (see next note). In the Chinese Avataṃsaka the equivalent is chapter 15.

n.35

In the Chinese Avataṃsaka this meditative absorption is called “of infinite techniques of bodhisattvas,” and in the Tibetan Avataṃsaka “the bodhisattva’s meditative absorption called ‘infinite refining’” (byang chub sems dpa’i ting nge dzin sbyong ba mtha’ yas pa zhes bya ba).

n.36

Tib. byang chub sems dpa’ rnam par gzhag pa bcu. The term rnam par gzhag pa probably renders Skt. vyavasthāna, which can also mean “differentiation” (see Edgerton) i.e., “classification,” and by association, “category” and the “distinctive features” of each category. Hence, here it is “the ten categories of the bodhisattva.”

n.37

Tib. nyug pa is an old term meaning “to touch,” according to Negi.

n.38

Note that we should here read this as Tib. sras (singular) rather than sras dag (plural).

n.39

Tib. gzhon nur gyur pa. Skt. Kumārabhūta according to Edgerton, “while still a youth/remaining a youth.”

n.40

Tib. kha dog bzang po rgyas pa’am/ rgya che ba’am/ gzi brjid che ba’am. Here we read rgyas pa, rgya che ba, and gzi brjid che ba as modifiers of kha dog bzang po. Compare, in the Tibetan Avataṃsaka, mdzad pa dang bzang ba dang / myig tu ’ong ba dang / kha dag rgyas pa dang.

n.41

Tib. kun tu brjod pa’i cho ’phrul; Skt. ādeśanā-prātihārya, as explained in Edgerton.

n.42

I.e., miracles of insightful admonition effecting destruction of one’s vices. Tib. rjes su bstan pa’i cho ’phrul, Skt. anuśāseniprātihārya, as explained in Edgerton.

n.43

On “possible” and “impossible” for Tib. gnas dang mi gnas; Skt. sthānāsthāna, see Edgerton.

n.44

The Comparative Edition notes that the Yongle, Lithang, Kangxi, and Choné versions omit las dang (pp. 208–209).

n.45

Tib. ldang ba. The Comparative Edition notes that the Narthang and Lhasa versions here read ldan pa (p. 209). The Stok Palace version also reads ldan pa (F.157.b.4).

n.46

This paragraph is quoted in chapter 7 of the Śikṣāsamuccaya (see Bendall 1902, p. 153).

n.47

Lit. “knowing time” (Tib. dus shes pa; Skt. kālajña). Edgerton refers only to the entry for sarvakālajña, which means knowing past, present, and future, but that is too early in the training here.

n.48

Tib. brjed pa med pa, lit. “without forgetfulness,” but probably rendering Skt. asammoṣa; see Edgerton. Indeed the next sentence begins with Tib. rmongs pa med pa as its synonym.

n.49

The Comparative Edition notes that the Narthang and Lhasa versions omit ’di la (p. 209). The Stok Palace version also omits ’di la (F.158.b.7).

n.50

Here the word khams could be understood in several ways: as the realms inhabited by beings, as the constituent elements of which beings are made up, as the various propensities of beings, or possibly of the “constituent” or “element” (the buddha-nature) present in them. It has here been rendered as “constitution” to avoid what might be a mistaken choice of interpretation.

n.51

Note that the desire realm is found below in the verse restatement.

n.52

Note that our rendering here is tentative since the expression gsung rab ’phags par skyes pa is unknown.

n.53

Here and in the next few phrases we should either add du or understand mnyam pa nyid du, “as sameness.”

n.54

The Narthang, Lhasa, and Stok Palace versions all have “expertise in understanding the three times” as item 8, “expertise in understanding the relative truth” as item 9, and “expertise in understanding ultimate truth” for item 10. This is important to note, given that the appearance of “exprtise in understanding” (mkhas pa yin) after all three statements suggests that they form a single item in the list, and thus we should prefer the Narthang, Lhasa, and Stok Palace readings. See Comparative Edition, p. 209; Stok Palace, F.163.b.1–3.

n.55

In all editions consulted, only nine things that bodhisattvas who are regents are to be taught are listed.

n.56

In the term rgyal po’i pho brang ’khor, the entire expression (including ’khor) means “royal palace.”

n.57

Note that Negi gives dbung (“center”) as a normal synonym of dbus, but it and the verb dbung ba are both archaic spellings. Also, the Comparative Edition indicates that the Yongle, Lithang, Kangxi, Choné, and Lhasa editions all read dbus (p. 210). Interestingly, the Stok Palace edition preserves the archaic spelling dbung (F.164.b.5), suggesting that it is a reading from the Thempangma recension.

n.58

This passage consists of repeated verbs with changes in prefixes, which we choose to reflect with adverbial modifiers in the English.

n.59

bsnyen dka’ in such contexts usually means “difficult to approach” in the sense of being dazzling or overpowering, but here an alternative interpretation might be that it refers rather to the marks of having attained the “ten things that are difficult to approach” (bsnyen par dka’ ba’i gnas bcu) listed in the equivalent prose passage above, at 1.61.

n.60

The phrase byang chub don du brtan pa sems ’jog byed (“They set their thought firmly on the goal of awakening”) is repeated in many of the verses, although most of these lines in the Stok Palace version read byang chub don du bstan pa sems ’jog byed (“They set their thought on the teachings for the sake of awakening”). See Stok Palace F.166.a.3 for the first occurrence. The reading bstan pa (“teaching”) appears only a couple of times in the present General Sūtra version in the editions consulted in the Comparative Edition (p. 210), but the equivalent lines in the Tibetan Avataṃsaka also vary somewhat between several variants with either brtan pa or bstan pa (Degé Kangyur vol. phal po che, ka, F.253.a et seq.. These verses refer back to the prose description of bodhisattvas of the first category above (at 1.61) and the “firmly” (brtan pa) variant seems the better fit.

n.61

This stanza does not seem to exist in the Chinese Avataṃsaka. It is not entirely clear whether it refers to places, or to what is possible and impossible; but the latter, given the order of the items in 1.61, seems considerably more likely. In the Tibetan Avataṃsaka the equivalent stanza (Degé Kangyur, vol. 35, phal po che, ka, F.253.a.3) reads: khams gsum kun na gnas ni ’di dag yin/ /gnas myin rang bzhin dag kyang ’di yin zhes/ /ma nor dngos po khong du chud bya’i phyir/ /brtan pa byang chub don du sems bskyed do.

n.62

A detailed account of the cosmological eons (Skt. kalpa) is found in the Abhidharmakośa ch. III, stanzas 89–102.

n.63

In the Tibetan Avataṃsaka version (Degé Kangyur vol. 35, phal po che, ka, F.254.a.6) the meaning of the equivalent stanza is clearer and probably justifies translating the second skad cig here in line 2 as “in a single voice.” That version is: sems can kun gyi sgra skad ji snyed pa/ dbyangs gcig brjod pas ji ltar brjod bya bar/ sgra yi rang bzhin khong du chud bya’i phyir/ brtan pa byang chub don du sems bsgyur ro. However, in that version the object of the understanding is “sound” or “language” (sgra) instead of “peace,” as here.

n.64

There are a number of different ways in which this stanza could be interpreted. In the Tibetan Avataṃsaka version (Degé Kangyur vol. 35, phal po che, ka, F.254.b.5–6) the equivalent stanza supports the probability that the buddhas mentioned here are those in the buddha realms of all directions: de ltar byang chub don du bskyed byed pa/ phyogs bcu’i sangs rgyas brjod du med pa kun/ mchod par bya la yongs su bskul bar bya/ ’di ni phyir mi ldog gi gdams ngag go. Note also that these verses, down as far as 1.132, still refer to the first of the ten categories of bodhisattva, and the recurring description in the final line in this group of seven stanzas, “those who do not turn back” (mi ldog rnams), is not quite the same as that of the “irreversible” (phyir mi ldog pa’i) bodhisattvas, the seventh category.

n.65

The Degé Kangyur here reads yon tan kun ldan de bzhin gshegs pa yi/ tshe nyid ’di na . . ., while the Stok Palace, Yongle, Lithang, Kangxi and Choné Kangyurs all read che instead of tshe. The latter reading is more likely as well as closer to the equivalent stanza in the Tibetan Avataṃsaka version (Degé Kangyur vol. 35, phal po che, ka, F.255.a.2): de bzhin gshegs pa yon tan kun ldan pa/ ’jig rten mgon po bdag nyid che ba kun.

n.66

I.e., bodhisattvas who engage in yogic practice (see 1.65).

n.67

Here we should read rtog par as rtogs par, even though all the versions consulted for this translation read rtog par. See Comparative Edition, p. 129; Stok Palace, F.169.b.4–5.

n.68

As in 1.66, here the word khams could be understood in several ways: as the realms inhabited by beings, as the constituent elements of which beings are made up, as the various propensities of beings, or possibly of the “constituent” or “element” (the buddha-nature) present in them. It has here been rendered as “constitution” to avoid what might be a mistaken choice of interpretation.

n.69

I.e., the fourth class of bodhisattva as described in the prose section at 1.67.

n.70

“Incomparable” (Tib. mtshungs med) and “inconceivable” (Tib. bsam yas) appear in reverse order here vis-à-vis the corresponding prose list found earlier in the text.

n.71

Note that for the last term “nonexistent nature” (Tib. med pa’i rang bzhin) the original list above has two terms: med pa nyid and rang bzhin med pa.

n.72

Here the subject is the sixth class of bodhisattva, namely, bodhisattvas who have perfected intention.

n.73

Tib. ’chags pa. The Comparative Edition notes that the Yongle, Kangxi, and Lhasa versions here read chags pa (p. 211). The Stok Palace version reads ’chags pa (F.170.b.6). In Negi, ’chags par has several meanings, though in this context it means the opposite of destruction.

n.74

In comparison with the corresponding prose list given earlier in the text, the attributes missing here are “nonexistent” (med pa nyid), “essenceless” (ngo bo nyid med pa), and “without conceptual thought” (rnam par rtog pa med pa nyid). Note that the prose list includes “dream-like” (rmi lam lta bu nyid) while the verse list includes “like visual distortions” (mig yor ’dra ba).

n.75

The Degé and the Comparative Edition based on it read don dam here, which clearly does not refer to the ultimate (Skt. paramārtha). That the dam signifies “or” is suggested by the Comparative Edition’s variant readings of don tam in the Yongle and the Kangxi. The Stok Palace version (F.171.a.4) has don dang (“meaning and”), a reading that best matches the corresponding prose passage that appears earlier in the text and is repeated here.

n.76

Here we should follow the Stok Palace version’s rtogs (F.171.a.6) rather than rtog, which is witnessed in the Degé and other versions consulted in the Comparative Edition.

n.77

Tib. grangs med; Skt. asaṃkhyeya (“incalculable”) refers to the system of incalculable world systems presented in Avataṃsaka cosmology. The term “world systems” is here added for context.

n.78

Tib. tshang ’byin, an archaic form of tshar phyin/mthar phyin (“to go to the end,” “to conclude,” or “to finalize”). The Comparative Edition notes that the Yongle, Lithang, Kangxi, and Choné versions read tshar ’byin (p. 211). The Stok Palace version also reads tshar ’byin (F.171.b.5).

n.79

I.e., royal heirs.

n.80

Note that here we have a verse of five lines.

n.81

Here the passage that began at 1.55 and is paralleled as chapter 20 of the Tibetan Avataṃsaka, “The Ten Abodes of the Bodhisattvas” (chapter 15 in the Chinese) comes to an end. The equivalent point in the Degé Avataṃsaka comes on folio 258.a in volume 35 (phal po che, ka). See also n.34.

n.82

Note that here the versions consulted all agree that the Blessed One “assented” (Tib. gnang ba mdzad), which is a stock phrase in such contexts, although in the lines that immediately follow the Blessed One seems not to have assented yet, or at least not to have been perceived to have done so. It may be that he has here granted his permission for the teaching to be given by others, or that he is waiting for Śāriputra to make the request, too.

n.83

The Comparative Edition notes that this line (Tib. chos ’dod pa rnams dang / chos ’dod pa ma yin pa’i gang zag rnams kyang ’dus par gyur to/) is missing from the Yongle, Lithang, Kangxi, and Choné versions (p. 211). The Stok Palace version includes this line.

n.84

The Comparative Edition indicates that the Yongle, Lithang, Kangxi, and Choné editions omit this line (i.e., btsun pa shar a dva ti’i bu gal te stong pa nyid tshig med pa yin na/ ci zhig bshad par bya/).

n.85

Note that here forty-six bodhisattvas are named.

n.86

Tib. rtag tu lag brkyang. This appears in Negi as a bodhisattva name.

n.87

Tib. cho ga. Notably, the Stok Palace version reads go cha (“weapon” or “armor”).

n.88

Tib. a la la chos. The Comparative Edition notes that the Yongle version does not repeat a la la chos a third time.

n.89

The Comparative Edition (p. 212) notes that the Lhasa version omits bcom ldan ’das kyis (“by the Blessed One”). The Stok Palace version also omits this (F.179.b.7).

n.90

Tib. rab tu ’bar ba, which is not in Negi as a hell. The Comparative Edition notes that the Narthang and Lhasa editions read rab tu ’bar (p. 212). The Stok Palace version also reads rab tu ’bar (F.180.b.5).

n.91

Tib. reg dka’ ba. Not in Negi as a hell. The Comparative Edition notes that the Narthang and Lhasa editions read reg dka’ (p. 212). The Stok Palace version also reads reg dka’ (F.180.b.6).

n.92

Tib. mgo bstod. Name unknown in any source. If emended to mgo stod, lit. “upper head.”

n.93

Tib. spri’u gdong (should be emended to spre’u gdong). Not in Negi. The Comparative Edition observes that the Yongle and Kangxi versions read spyi’u gtong (p. 212).

n.94

Tib. rtag tu rab ’bar. Not in Negi. The Comparative edition notes that the Yongle, Lithang, Kangxi, and Choné versions read rtag tu ’bar (p. 212).

n.95

Tib. shin tu gnod ’joms. Not in Negi as a hell. The Comparative Edition records that the Narthang and Lhasa editions read shin tu gnod ’byung (p. 212). The Stok Palace version also reads shin tu gnod ’byung (F.180.b.7).

n.96

Note that rigs kyi bu (“son of a good family”) occurs twice in this sentence but is only translated once.

n.97

The Kāraṇḍavyūhasūtra (za ma tog bkod pa, Toh 116) is one of the primary Mahāyāna sūtras associated with Avalokiteśvara. It was first translated into Tibetan during the Imperial Period and is the earliest textual source for the mantra oṃ maṇi padme hūṃ. See Roberts and Bower, The Basket’s Display.

n.98

The text literally says, “so much as their flinging a single lump of their phlegm.”

n.99

Tib. sangs rgyas phal chen; it may be significant that this is also the short form of the title Buddhavataṃsaka, given that the passage about to follow, starting at 2.27, makes up chapter 17 of the Tibetan Avataṃsakasūtra, and chapter 12 of the Chinese (see i.10 and i.12).

n.100

The verse passage from this point in the text down to 2.396 is a close match in terms of content to the entirety of chapter 17 of the Tibetan Avataṃsakasūtra, “Bhadraśrī” (chapter 12 of the Chinese), though a different translation in Tibetan. See i.10 and i.8.

n.101

This line in the Avataṃsaka version instead states that the victors would never finish explaining them: phyogs bcu’i rgyal bas bstan kyang zad mi ’gyur, see Degé Kangyur vol. 35 (phal po che, ka), F.220.a.3.

n.102

This line reads rgyu med ma yin gyi na ma yin gyi, while the Avataṃsaka version reads rgyu med ma yin rkyen las ’byung ba yin (“Is not without cause and arises from conditions”), see Degé Kangyur vol. 35 (phal po che, ka), F.220.a.4.

n.103

I.e., the buddhafields, a reference to an important element of the bodhisattva training; see 1.79.

n.104

The twenty-five stanzas from here to 2.61 are quoted in chapter 1 of the Śikṣāsamuccaya (see Bendall 1902, pp. 2–4).

n.105

The twenty-five stanzas from 2.37 to here are quoted in chapter 1 of the Śikṣāsamuccaya (see Bendall 1902, pp. 2–4).

n.106

Tib. snrel zhi. Negi gives Skt. vyatyasta (“reversed”).

n.107

Starting from this stanza is a very long quote comprising the last two thirds of chapter 18 of the Śikṣāsamuccaya. The quote includes all stanzas down to 2.322 and then selected passages down to 2.354 (see Bendall 1902, pp. 327–347).

n.108

Preferring the Lhasa version’s rab dpyangs (“hung up,” “suspended”) over rab spyangs. See Comparative Edition, p. 215.

n.109

Tib. rkyen gyi theg pa; Skt. pratyayayāna. This refers to the pratyekabuddha path, which seeks to understand the “conditions” of cyclical existence via doctrine of dependent arising.

n.110

Preferring the Narthang, Lhasa, and Stok Palace versions’ zhags over the bzhag found in other versions. See Comparative Edition, p. 215; Stok Palace, F.198.a.7.

n.111

gau ta ma, Pali gotamaka: a class of non-Buddhist ascetics, perhaps followers of a Śākya teacher of the same clan as the Buddha, also mentioned in the Lalitavistara, Toh 95 (see The Play in Full 24.91.). The phrase about observing silence that follows may (as the Sanskrit suggests) apply to them, or may (as the Tibetan suggests) refer to another group.

n.112

bla na yod dang bla na med rnams, which in the Sanskrit of the Śikṣāsamuccaya reads uttarikāṇa anuttarikāṇāṃ. These two terms do not appear to be attested as names of specific sects or groups; the meaning might be “those who have or have not the higher aim” as Bendall and Rouse (1922) suggest, or may be references to beliefs in transcendence, or an after-life, and their negation.

n.113

Skt. kumāravratānāṃ. The Tibetan Avataṃsaka version (Degé Kangyur, phal po che, ka, F.226.b.5) has byis pa’i brtul zhugs can, which might suggest rather practitioners who deliberately act like children.

n.114

Translated tentatively according to the Sanskrit (cārika tīrthya daśa tritayānāṃ). A literal translation of the Degé reading gle’u can dag dang mu stegs sum cu pa might be “[Of] those who have young musk deer and [of] the thirty tīrthikas.” However, it seems likely that the gle’u (which might mean “young musk deer” according to Bacot, or might be a variant of gle’o which can mean “conversation”) is related rather to gle or gle bar, meaning a small island or land between two rivers, a meaning close to one of the meanings of Skt. tīrtha, a ford, river crossing, sacred bank, pilgrimage site (and origin of the word tīrthika). The Tibetan Avataṃsaka version (Degé Kangyur, phal po che, ka, F.226.b.6) also has gle’u can, and then mentions thirteen kinds of tīrthika rather than thirty.

n.115

Tib. gtun shing, Skt. muṣala, may also be translated as “pestle,” and in other texts is used in the context of grinding or pounding grains, seeds, etc. as well as appearing as a weapon. The term in the equivalent verse in the Tibetan Avataṃsaka is dbyig pa, “stick” or “staff” (Degé Kangyur, phal po che, ka, F.226.b.7). Similar references to tīrthika practitioners sleeping on beds of gtun shing are found in The Play in Full (Lalitavistara, Toh 95), see Dharmachakara Translation Committee (2013), 17.15 and 17.56.

n.116

For an analysis of the terms and concepts, in the eight stanzas starting from this one down to 2.174 regarding different kinds of language, the various terms that are componds of the Sanskrit pada, and their uses in this and other sūtras, see Pagel (2007), pp. 67–68.

n.117

Skt. mānuṣamantrapada; the Tibetan (mi skad tshig) makes no mention of mantra.

n.118

The Sanskrit of the Śikṣāsamuccaya reads: te yathasatya niruktividhijñā evam aśeṣata ye jinadharmā | dharmam acintiya vākyapathajñā deśayi eṣa samādhivikurvā. Bendall 1902, p. 333.

n.119

The meaning of this line is not very clear and there may be an error. The Degé Kangyur here reads: mi rnams kun la sangs rgyas yongs bstan cing / chos kyang yongs bstan de la ma bstan cing, with only minor variants in other Kangyurs. However the Sanskrit of the Śikṣāsamuccaya reads darśayi buddha vidarśayi dharmaṃ saṃgha nidarśayi mārga narāṇām (Bendall 1902, p. 333), and the Tibetan translation of the same verse in the Avataṃsaka is sangs rgyas bstan te chos rnams lam bstan te / dge ’dun bstan nas mi rnams lam bstan te (Degé Kangyur vol. 35, phal po che, ka, F.227.a.7): “Displaying the buddhas, displaying their dharmas and the path, displaying their saṅghas, they show all humans the way.”

n.120

We have here opted for gtong found in the Narthang, Choné, Lhasa, and Stok Palace versions over stong witnessed in the Degé. See Comparative Edition, p. 216; Stok Palace, 201a7.

n.121

Note that the phrase “secret eulogies” (Tib. gsang bstod sgra; Skt. uccasvara) is not in Edgerton or Monier-Williams, but it appears in Negi.

n.122

We here follow the Stok Palace version, reading khrim kyi instead of khrims kyis. See Stok Palace, F.203.a.5.

n.123

Tib. sna tshogs bkod pa; Skt. vicitravyūha. Negi includes this phrase and identifies it as a type of light ray.

n.124

Tib. shin tu dang byed; Skt. prasādakarī. Negi includes this phrase and identifies it as a type of light ray.

n.125

Here we follow the Yongle, Lithang, Kangxi, and Choné, which read rnams kyis rather than rnams kyi (Comparative Edition, p. 216).

n.126

Here we follow the Narthang, Lhasa, and Stok Palace editions’ sgra min rather than sgra mi. See Comparative Edition, p. 217; Stok Palace, F.204.b.3.

n.127

Tib. bzhon pa. The Yongle, Lithang, Kangxi, Choné, and Stok Palace versions read gzhon pa, though this carries the sense of “young” and does not work well in this context (Comparative Edition, p. 217; Stok Palace, F.205.b.2).

n.128

The term “great being” (Tib. bdag nyid chen po) does not occur in this line but is added for consistency.

n.129

In this and the stanzas to follow, “he” (referring to the great being) is added for consistency.

n.130

Tib. mi slob (=mi slob pa); Skt. aśaikṣa. Lit. “one who no longer needs training,” or an arhat—the eighth state (i.e., spiritual level) according to Edgerton.

n.131

Tib. rkyen gyi sangs rgyas. Although this term does not appear in Negi, it refers to a pratyekabuddha. See also note 101 above.

n.132

Tib. sgra ldan. Possibly also Skt. Rāvaṇī or Rutavatī. See Goodman 2016, p. 321 and n. 15.

n.133

Note that dbu ba is the honorific of lbu ba.

n.134

Note that the Brahmā path refers to compassion.

n.135

The very long quote comprising the last two thirds of chapter 18 of the Śikṣāsamuccaya (see i.25) ends at this point.

n.136

Tib. sgra snyan; in Sanskrit can be the name Sughoṣa and can also be sughoṣaka, the name of an instrument—a lute.

n.137

This is a traditional etymology of rgya mtsho (“ocean”).

n.138

Tib. rdo’i snying po. Negi identifies this as a type of jewel, while Inagaki states that it means a kind of emerald.

n.139

This stanza is quoted in chapter 1 of the Śikṣāsamuccaya (see Bendall 1902, p. 5).

n.140

This stanza is quoted in chapter 1 of the Śikṣāsamuccaya (see Bendall 1902, p. 5).

n.141

The verse passage from 2.27 down to this point in the text is a close match in terms of content to the entirety of chapter 17 of the Tibetan Avataṃsakasūtra, “Bhadraśrī” (chapter 12 of the Chinese), though a different translation in Tibetan. See i.10 and i.8.

Bibliography

Tibetan and Sanskrit Texts

’phags pa dkon mchog ta la la’i gzungs (Ratnolkānāmadhāraṇī). Toh 145, Degé Kangyur vol. 57 (mdo sde, pa), folios 34.a–82.a.

’phags pa dkon mchog ta la la’i gzungs (Ratnolkānāmadhāraṇī). Toh 847, Degé Kangyur vol. 100 (gzungs, e), folios 3.b–54.b.

’phags pa dkon mchog ta la la’i gzungs. 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), 2006–2009, vol. 57, pp. 94–207.

Dzamthang Lama Ngawang Lodrö Drakpa. dpal ldan jo nang pa’i chos ’byung. Beijing: krung go’i bod kyi shes rig dpe skrun khang, 1992.

———. dpal ldan jo nang pa’i chos ’byung. Bir: Tsondu Senghe, 1983.

Drolungpa Lodrö Jungné. bstan rim chen mo. gsung ’bum: blo gros ’byung gnas. 2 volumes. n.p., n.d.

Bendall, Cecil (ed.). Çikshāsamuccaya: A Compendium of Buddhistic Teaching Compiled by Çāntideva Chiefly from Earlier Mahāyāna-Sūtras. Bibliotheca Buddhica I. St. Petersburg: Académie Impériale des Sciences, 1902.

Other Sources

Bendall, Cecil, and W.H.D. Rouse, trans. Śikṣā-Samuccaya: A Compendium of Buddhist Doctrine Compiled by Śāntideva Chiefly from Earlier Mahāyāna Sūtras. First edition in Indian Texts Series, London: John Murray, 1922. Reprinted New Delhi: Motilal Banarsidass, 1971 and 1981.

Braarvig, Jens. “Dhāraṇī and Pratibhāna: Memory and Eloquence of the Bodhisattvas.” Journal of the International Association of Buddhist Studies 8, no. 1 (1985): 17–30.

Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Toh 147, Tathāgatamahākaruṇānirdeśasūtra). 84000: Translating the Words of the Buddha, 2020.

Buswell, Robert E. and Donald S. Lopez, eds. The Princeton Dictionary of Buddhism. Princeton: Princeton University Press, 2013.

Davidson, Ronald M. “Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī.” Journal of Indian Philosophy 37 (2009): 97–147.

———. “Studies in Dhāraṇī Literature II: Pragmatics of Dhāraṇīs.” Bulletin of the School of Oriental and African Studies 77 (2014): 5–61.

“Dharani.” Encyclopedia Britannica. Accessed September 15, 2018. https://www.britannica.com/topic/dharani-Buddhism-and-Hinduism.

Dharmachakra Translation Committee, trans. The Play in Full (Toh 95, Lalitavistara). 84000: Translating the Words of the Buddha, 2013.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Delhi: Motilal Banarsidass, 1977.

Fischer-Schreiber, Ingrid, Franz-Karl Ehrhard, and Michael S. Diebner. The Shambhala Dictionary of Buddhism and Zen. Boston: Shambhala Publications, 1991.

Goldstein, Melvyn C. The New Tibetan-English Dictionary of Modern Tibetan. Berkeley: University of California Press, 2001.

Goodman, Charles. The Training Anthology of Śāntideva: A Translation of the Śikṣā-samuccaya. Oxford: Oxford University Press, 2016.

Gyatso, Janet. “Letter Magic: A Peircean Perspective on the Semiotics of Rdo Grub-chen’s Dhāraṇī Memory.” In In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism. Albany: State University of New York Press, 1992.

Inagaki, Hisao. A Tri-Lingual Glossary of the Sukhāvatāvyūha Sūtras: Indexes to the Larger and Smaller Sukhāvatīvyūha Sūtras. Kyoto: Nagata Bunshodo, 1984.

Kapstein, Matthew. The Tibetans. Malden, MA: Blackwell Publishing, 2006.

Krang Dbyi-sun, et al. Bod rgya tshig mdzod chen mo [Great Tibetan–Chinese Dictionary]. Beijing: Minzu chubanshe, 1985.

Lokesh Chandra and Raghu Vira. Sanskrit texts from the imperial palace at Peking, in the Manchurian, Chinese, Mongolian and Tibetan scripts. Śata-piṭaka Series, vol. 71. New Delhi: Institute for the Advancement of Science and Culture, 1966–1976.

McBride, Richard D. “Dhāraṇī and Spells in Medieval China.” Journal of the International Association of Buddhist Studies 28, no. 1 (2005): 85–114.

Monier-Williams, Monier. A Sanskrit-English Dictionary. Oxford: Clarendon Press, 1899.

Nattier, Jan. “The Heart Sūtra: A Chinese Apocryphal Text?” Journal of the International Association of Buddhist Studies 15, no. 2 (1992): 153–223.

Negi, J. S. Tibetan-Sanskrit Dictionary. 16 vols. Sarnath, Varanasi: Central Institute of Higher Tibetan Studies, 1993–2005.

The Nyingma Edition of the sDe-dge bKa’-’gyur and bsTan-’gyur: Research Catalogue and Bibliography. Oakland: Dharma Publishing/Dharma Mudranālaya, 1977–1983.

Pagel, Ulrich. Mapping the Path: Vajrapadas in Mahāyāna Literature. Studia Philologica Buddhica Monograph Series, XXI. Tokyo: International Institute for Buddhist Studies, 2007.

Red Pine. The Heart Sūtra: The Womb of the Buddhas. Berkeley: Counterpoint, 2004.

Roberts, Peter, and Emily Bower, trans. The Basket’s Display (Toh 116, Kāraṇḍavyūha). 84000: Translating the Words of the Buddha, 2013.

Roesler, Ulrike, Ken Holmes, and David Jackson. Stages of the Buddha’s Teachings: Three Key Texts. Somerville: Wisdom Publications, 2015.

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Skilling, Peter, and Saerji. “ ‘O Son of the Conqueror’: a note on jinaputra as a term of address in the Buddhāvataṃsaka and Mahāyāna sūtras.” In Annual Report of the International Research Institute for Advanced Buddhology (ARIRIAB), vol. XV, pp. 127–130. Tokyo: Soka University, 2012.

————. “The Circulation of the Buddhāvataṃsaka in India.” In Annual Report of the International Research Institute for Advanced Buddhology (ARIRIAB), vol. XVI, pp. 193–216. Tokyo: Soka University, 2013.

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Glossary

g.1

Absence of conceptual elaborations

spros med
spros pa med pa

སྤྲོས་མེད།
སྤྲོས་པ་མེད་པ།

Also translated here as “without conceptual elaborations.”

g.2

Absence of entities

dngos po med pa

དངོས་པོ་མེད་པ།

g.3

Absence of phenomenal marks

mtshan ma med pa

མཚན་མ་མེད་པ།

g.4

Adamantine Vajra

rdo rje sra ba

རྡོ་རྗེ་སྲ་བ།

Dṛḥavajra

g.5

Ādityagarbha

nyi gdugs snying po

ཉི་གདུགས་སྙིང་པོ།

Ādityagarbha

g.6

Ājīvaka

kun tu ’tsho ba

ཀུན་ཏུ་འཚོ་བ།

Ājīvaka

A religious mendicant of the Indian sect founded by Gosāla Maṅkhaliputra.

g.7

Akaniṣṭhā

’og min

འོག་མིན།

Akaniṣṭhā

The highest of all the form realm (rūpadhātu) worlds. The world of devas “equal in rank” (literally “having no one as the youngest”).

g.8

Ākāśagarbha

nam mkha’i snying po

ནམ་མཁའི་སྙིང་པོ།

Ākāśagarbha

g.9

Akṣayamati

blo gros mi zad pa

བློ་གྲོས་མི་ཟད་པ།

Akṣayamati

g.10

Always Burning

rtag tu rab ’bar

རྟག་ཏུ་རབ་འབར།

g.11

Always Foul Smelling

rtag tu dri nga

རྟག་ཏུ་དྲི་ང།

g.12

Always Laughs and His Faculties All Rejoice

rtag tu dgod cing dbang po thams cad dga’ ba

རྟག་ཏུ་དགོད་ཅིང་དབང་པོ་ཐམས་ཅད་དགའ་བ།

g.13

Always Watching

rtag tu lta

རྟག་ཏུ་ལྟ།

g.14

Amṛtamati

bdud rtsi blo gros

བདུད་རྩི་བློ་གྲོས།

Amṛtamati

Lit. “Nectar Intelligence.”

g.15

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

Ānanda

g.16

Aniruddha

ma ’gags pa

མ་འགགས་པ།

Aniruddha

g.17

Announcing Merits

bsod nams mngon bsgrags

བསོད་ནམས་མངོན་བསྒྲགས།

g.18

Anther-Possessing Jewel

rin chen ze ba ldan

རིན་ཆེན་ཟེ་བ་ལྡན།

g.19

Application

sbyor ba

སྦྱོར་བ།

g.20

Apprehending

dmigs pa

དམིགས་པ།

g.21

Arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

g.22

Arising Joy

dga’ ’byung

དགའ་འབྱུང་།

g.23

Array of Good Qualities

yon tan bkod pa

ཡོན་ཏན་བཀོད་པ།

g.24

Ārya

’phags pa

འཕགས་པ།

ārya

A term for realized beings in Buddhism. Also translated here as “noble one.”

g.25

Aśmagarbha emerald

rdo’i snying po

རྡོའི་སྙིང་པོ།

aśmagarbha

g.26

Aspect

rnam pa

རྣམ་པ།

g.27

Assembly hall of Sudharmā

’dun sa chos bzang
chos bzang ’dun sa

འདུན་ས་ཆོས་བཟང།
ཆོས་བཟང་འདུན་ས།

The dome-shaped assembly hall where Indra teaches the Dharma located on the southwest side of Mount Meru.

g.28

Associated with ordinary reality

’byung ba dang bcas pa

འབྱུང་བ་དང་བཅས་པ།

g.29

Avalokiteśvara

spyan ras gzigs dbang phyug

སྤྱན་རས་གཟིགས་དབང་ཕྱུག

Avalokiteśvara

g.30

Avoiding Evil Destinies

ngan song spong

ངན་སོང་སྤོང་།

Apāyajaha

Negi gives the Skt. apāyajaha for ngan song spong ’joms pa, where it refers to the name of a bodhisattva.

g.31

Awareness of temporality

dus shes pa

དུས་ཤེས་པ།

kālajña

g.32

Basic principle

mtha’

མཐའ།

g.33

Bāśya

rlangs pa

རླངས་པ།

Bāśya

g.34

Beginner

las dang po pa

ལས་དང་པོ་པ།

g.35

Bhadrapāla

bzang skyong

བཟང་སྐྱོང་།

Bhadrapāla

g.36

Bhadraśrī

bzang po’i dpal
bzang po dpal

བཟང་པོའི་དཔལ།
བཟང་པོ་དཔལ།

Bhadraśrī

g.37

Bhaiṣajyarāja

sman gyi rgyal po

སྨན་གྱི་རྒྱལ་པོ།

Bhaiṣajyarāja

g.38

Blessed One

bcom ldan ’das

བཅོམ་ལྡན་འདས།

bhagavān

g.39

Bodhisattva who has generated the initial thought of awakening

sems dang po bskyed pa’i byang chub sems dpa’

སེམས་དང་པོ་བསྐྱེད་པའི་བྱང་ཆུབ་སེམས་དཔའ།

g.40

Bodhisattvas who are still youths

gzhon nur gyur pa’i byang chub sems dpa’

གཞོན་ནུར་གྱུར་པའི་བྱང་ཆུབ་སེམས་དཔའ།

g.41

Born as exalted in sacred scripture

gsung rab ’phags par skyes pa

གསུང་རབ་འཕགས་པར་སྐྱེས་པ།

Translation tentative.

g.42

Boundless

mtha’ ma med pa
mtha’ yas pa

མཐའ་མ་མེད་པ།
མཐའ་ཡས་པ།

g.43

Brahmā

tshangs pa

ཚངས་པ།

Brahmā

A high-ranking deity presiding over a divine world where other beings consider him the creator. He is also considered to be the “Lord of the Sahā World” (our universe).

g.44

Brahmic stages

tshangs pa’i gnas

ཚངས་པའི་གནས།

brahmāvihāra

Refers to the fourfold practice of love, compassion, joy, and impartiality.

g.45

Buddha multitudes

sangs rgyas phal chen

སངས་རྒྱས་ཕལ་ཆེན།

g.46

Buddha of conditions

rkyen gyi sangs rgyas

རྐྱེན་གྱི་སངས་རྒྱས།

Refers to a pratyekabuddha. See n.109.

g.47

Burning

kun du ’bar ba

ཀུན་དུ་འབར་བ།

g.48

Candanaśrī

tsan dan dpal

ཙན་དན་དཔལ།

Candanaśrī

g.49

Caraka

spyod can

སྤྱོད་ཅན།

caraka

A general term for non-Buddhist religious mendicants, often occurring together with parivrājaka and nirgrantha in stock lists of followers of non-Buddhist movements.

g.50

Category of beginner bodhisattva

las dang po pa’i byang chub sems dpa’ rnam par gzhag pa

ལས་དང་པོ་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.51

Category of bodhisattvas who are still youths

gzhon nur gyur pa’i byang chub sems dpa’ rnam par gzhag pa

གཞོན་ནུར་གྱུར་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.52

Category of the bodhisattva who engages in yogic practice

rnal ’byor spyod pa’i byang chub sems dpa’ rnam par gzhag pa

རྣལ་འབྱོར་སྤྱོད་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.53

Category of the bodhisattva who has generated the initial thought of awakening

sems dang po bskyed pa’i byang chub sems dpa’ rnam par gzhag pa

སེམས་དང་པོ་བསྐྱེད་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.54

Category of the bodhisattva who has perfected application

sbyor ba phun sum tshogs pa’i byang chub sems dpa’ rnam par gzhag pa

སྦྱོར་བ་ཕུན་སུམ་ཚོགས་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.55

Category of the bodhisattva who has perfected intention

bsam pa phun sum tshogs pa’i byang chub sems dpa’ rnam par gzhag pa

བསམ་པ་ཕུན་སུམ་ཚོགས་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.56

Category of the bodhisattva who has received consecration

dbang bskur ba thob pa’i byang chub sems dpa’ rnam par gzhag pa

དབང་བསྐུར་བ་ཐོབ་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.57

Category of the bodhisattva who has taken rebirth

skye bar skyes pa’i byang chub sems dpa’ rnam par gzhag pa

སྐྱེ་བར་སྐྱེས་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.58

Category of the bodhisattva who is a regent

rgyal tshab kyi byang chub sems dpa’ rnam par gzhag pa

རྒྱལ་ཚབ་ཀྱི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.59

Category of the bodhisattva who is irreversible

phyir mi ldog pa’i byang chub sems dpa’ rnam par gzhag pa

ཕྱིར་མི་ལྡོག་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ།

g.60

Ceremony

cho ga

ཆོ་ག

vidhi

Also translated here as “procedure.”

g.61

Certain Destruction

nges ’joms

ངེས་འཇོམས།

g.62

Class of pure abodes

gnas gtsang ma’i ris

གནས་གཙང་མའི་རིས།

śuddhāvāsakāyika

The abodes inhabited by anāgāmins (“non-returners”) who are on the path to arhathood.

g.63

Cognitive faculties

skye mched

སྐྱེ་མཆེད།

āyatana

g.64

Conceptualizing

rnam par rtog pa

རྣམ་པར་རྟོག་པ།

g.65

Connections of latent tendencies

bag chags kyi mtshams sbyor ba

བག་ཆགས་ཀྱི་མཚམས་སྦྱོར་བ།

g.66

Consecrated

dbang bskur ba

དབང་བསྐུར་བ།

abhiśekha

g.67

Cūḍāpanthaka

lam phran bstan

ལམ་ཕྲན་བསྟན།

Cūḍāpanthaka

g.68

Darkness

mun khung

མུན་ཁུང་།

g.69

Decisively intent

bsam pa nges pa

བསམ་པ་ངེས་པ།

g.70

Defining mark

mtshan nyid

མཚན་ཉིད།

g.71

Definitive expertise

tshang ’byin

ཚང་འབྱིན།

g.72

Dependent origination

rten cing ’brel par ’byung ba

རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ།

pratītyasamutpāda

g.73

Designation

btags pa
gdags pa

བཏགས་པ།
གདགས་པ།

g.74

Destruction

rab ’joms

རབ་འཇོམས།

g.75

Dhanaśrī

nor dpal

ནོར་དཔལ།

Dhanaśrī

g.76

Dhāraṇīdhara

sa ’dzin

ས་འཛིན།

Dhāraṇīdhara

g.77

Dhāraṇīmati

gzungs kyi blo gros

གཟུངས་ཀྱི་བློ་གྲོས།

Dhāraṇīmati

Lit. “Intelligence of Dhāraṇī.”

g.78

Dharma discourse

chos kyi rnam grangs

ཆོས་ཀྱི་རྣམ་གྲངས།

g.79

Dharmadhātu

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

dharmadhātu

g.80

Dharmamati

chos kyi blo gros

ཆོས་ཀྱི་བློ་གྲོས།

Dharmamati

g.81

Dharmamatibhadra

chos kyi blo gros bzang po

ཆོས་ཀྱི་བློ་གྲོས་བཟང་པོ།

Dharmamatibhadra

g.82

Dharmamegha

chos kyi sprin

ཆོས་ཀྱི་སྤྲིན།

Dharmamegha

Lit. “Cloud of Dharma.”

g.83

Dharmaśrī

chos dpal

ཆོས་དཔལ།

Dharmaśrī

g.84

Difficult to Touch

reg dka’ ba

རེག་དཀའ་བ།

g.85

Direct insight

snang ba

སྣང་བ།

g.86

Direct words

drang tshig

དྲང་ཚིག

vyaktapada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.87

Dispute

phyogs mi ’jog

ཕྱོགས་མི་འཇོག

g.88

Dramiḍa

’gro lding ba

འགྲོ་ལྡིང་བ།

Dramiḍa

Another name for the Dravidian, non-Aryan people and language(s) of South India and northern Sri Lanka. Dramiḍa (actually spelled drāmiḍa in the Sanskrit of the quote from this text in the Śikṣāsamuccaya) is the origin of the word Tamil; other Dravidian languages are Telugu, Malayalam, and Kannada.

g.89

Dṛḍhamati

blo gros brtan pa

བློ་གྲོས་བརྟན་པ།

Dṛḍhamati

g.90

Dream-like

rmi lam lta bu nyid

རྨི་ལམ་ལྟ་བུ་ཉིད།

g.91

Durabhisambhava

’byung dka’

འབྱུང་དཀའ།

Durabhisambhava

g.92

Effortless

rtsol ba med pa nyid

རྩོལ་བ་མེད་པ་ཉིད།

g.93

Elements of perception

khams

ཁམས།

dhātu

g.94

Elixir

bcud len

བཅུད་ལེན།

rasāyana

g.95

Emancipation

rnam par thar pa
rnam thar
thar pa

རྣམ་པར་ཐར་པ།
རྣམ་ཐར།
ཐར་པ།

vimokṣa

g.96

Emptiness

stong pa nyid

སྟོང་པ་ཉིད།

śūnyatā

g.97

Emptiness as their sphere of experience

stong pa nyid spyod yul ba

སྟོང་པ་ཉིད་སྤྱོད་ཡུལ་བ།

g.98

Engage with

kun tu sbyor ba

ཀུན་ཏུ་སྦྱོར་བ།

g.99

Engages in yogic practice

rnal ’byor spyod pa

རྣལ་འབྱོར་སྤྱོད་པ།

g.100

Epithet

tshig bla dwags
tshig bla dags

ཚིག་བླ་དྭགས།
ཚིག་བླ་དགས།

g.101

Equal to the unequaled

mi mnyam pa dang mnyam pa

མི་མཉམ་པ་དང་མཉམ་པ།

asamasama

g.102

Erāvaṇa

sa srung bu

ས་སྲུང་བུ།

Erāvaṇa

g.103

Essence

ngo bo nyid

ངོ་བོ་ཉིད།

g.104

Essence of sandalwood

tsan dan snying po

ཙན་དན་སྙིང་པོ།

g.105

Essence of Sandalwood

tsan dan snying po

ཙན་དན་སྙིང་པོ།

g.106

Essence of Speed

mgyogs pa’i snying po

མགྱོགས་པའི་སྙིང་པོ།

g.107

Essence of the Moon

zla ba’i snying po

ཟླ་བའི་སྙིང་པོ།

g.108

Essenceless

ngo bo nyid med pa

ངོ་བོ་ཉིད་མེད་པ།

g.109

Excellent intention

lhag pa’i bsam pa

ལྷག་པའི་བསམ་པ།

g.110

Excellent speech

brjod pa bzang po

བརྗོད་པ་བཟང་པོ།

g.111

Experiences

nye bar spyad pa

ཉེ་བར་སྤྱད་པ།

upabhoga

One of the ten factors to be understood in the context of the expertise of the bodhisattva who is a regent.

g.112

Expert Eloquence

spobs pa mkhas

སྤོབས་པ་མཁས།

g.113

Exquisite

mtshan rab

མཚན་རབ།

g.114

Extremely Thorough Destruction

shin tu gnod ’joms

ཤིན་ཏུ་གནོད་འཇོམས།

g.115

Fierce

drag po

དྲག་པོ།

g.116

Fivefold austerity

dka’ thub lnga ldan

དཀའ་ཐུབ་ལྔ་་ལྡནན།

pañcatapas

The ascetic practice of sitting between “five fires,” i.e., a fire in each cardinal direction with the sun overhead.

g.117

Flickering

lhab lhub

ལྷབ་ལྷུབ།

g.118

Fortunate beginner

dang po’i las can

དང་པོའི་ལས་ཅན།

g.119

Foundationless

gnas pa med pa

གནས་པ་མེད་པ།

g.120

Gayākāśyapa

ga yA ’od srung

ག་ཡཱ་འོད་སྲུང་།

Gayākāśyapa

g.121

Glory of Thought

rtog dpal

རྟོག་དཔལ།

g.122

Gnosis

ye shes

ཡེ་ཤེས།

jñāna

g.123

Greatly illuminate

shin tu dang byed

ཤིན་ཏུ་དང་བྱེད།

prasādakarī

g.124

Groundlessness

gzhi med pa

གཞི་མེད་པ།

Also translated here as “having no basis.”

g.125

Has perfected application

sbyor ba phun sum tshogs pa

སྦྱོར་བ་ཕུན་སུམ་ཚོགས་པ།

g.126

Having no basis

gzhi med pa

གཞི་མེད་པ།

Also translated here as “groundlessness.”

g.127

Heap of Jewels

rin chen phung po

རིན་ཆེན་ཕུང་པོ།

g.128

Heroic progress

dpa’ bar ’gro ba

དཔའ་བར་འགྲོ་བ།

śūraṅgama

g.129

Heron

bya gar

བྱ་གར།

baka

g.130

Highly secret words

shin tu gsang ba’i gzhi

ཤིན་ཏུ་གསང་བའི་གཞི།

sūkṣmapada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.131

How wonderful is the Dharma!

a la la chos

ཨ་ལ་ལ་ཆོས།

g.132

Hrādinī

sgra ldan

སྒྲ་ལྡན།

Hrādinī
Rāvaṇī
Rutavatī

g.133

Hung

rab dpyangs

རབ་དཔྱངས།

g.134

Imagining

yongs su rtog pa

ཡོངས་སུ་རྟོག་པ།

g.135

Immeasurable

gzhal du med pa

གཞལ་དུ་མེད་པ།

In the context of sentient beings being “immeasurable.” One of the ten topics to be expounded to the bodhisattva who has perfected application.

g.136

Immovable

g.yo ba med pa

གཡོ་བ་མེད་པ།

Also translated here as “motionless.”

g.137

In reverse

snrel zhi

སྣྲེལ་ཞི།

vyatyasta

g.138

Incense powder

phye ma

ཕྱེ་མ།

g.139

Incomparable

mtshungs med pa

མཚུངས་མེད་པ།

g.140

Indra

brgya byin

བརྒྱ་བྱིན།

Indra

Hindu god of fire; a central deity in the Vedas.

g.141

Inestimable

dpag tu med pa

དཔག་ཏུ་མེད་པ།

g.142

Innumerable

grangs med pa

གྲངས་མེད་པ།

g.143

Intelligence of Conduct

spyod pa’i blo gros

སྤྱོད་པའི་བློ་གྲོས།

g.144

Intense Burning

rab tu ’bar ba

རབ་ཏུ་འབར་བ།

g.145

Iron Hammer

lcags kyi thu lum

ལྕགས་ཀྱི་ཐུ་ལུམ།

g.146

Iron Stick

lcags kyi be con

ལྕགས་ཀྱི་བེ་ཅོན།

g.147

Irreversible

phyir mi ldog pa
mi ldog pa

ཕྱིར་མི་ལྡོག་པ།
མི་ལྡོག་པ།

g.148

Jambu River

’dzam bu

འཛམ་བུ།

Jambu

g.149

Jambudvīpa

’dzam bu’i gling

འཛམ་བུའི་གླིང་།

Jambudvīpa

g.150

Jewel torch

dkon mchog ta la la

དཀོན་མཆོག་ཏ་ལ་ལ།

g.151

Kālasūtra

thig nag

ཐིག་ནག

Kālasūtra

“Black Line.”

g.152

Kāli

dkrugs ma

དཀྲུགས་མ།

Kāli

Lit. “Black One.”

g.153

Karañja

ku ran gtsang

ཀུ་རན་གཙང་།

karañja

Indian beech tree (pongamia glabra); used medicinally.

g.154

Karmic conditioning

mngon par ’du byed pa

མངོན་པར་འདུ་བྱེད་པ།

g.155

Kātyāyana

kA tyA’i bu chen po

ཀཱ་ཏྱཱའི་བུ་ཆེན་པོ།

Kātyāyana

g.156

King Elevated by All Dharmas

chos thams cad kyis mngon ’phags rgyal po

ཆོས་ཐམས་ཅད་ཀྱིས་མངོན་འཕགས་རྒྱལ་པོ།

g.157

King Who Smashes the Peak of the Mountain

ri’i rtse mo rdob pa’i rgyal po

རིའི་རྩེ་མོ་རྡོབ་པའི་རྒྱལ་པོ།

g.158

Knowledge words

shes pa’i tshig

ཤེས་པའི་ཚིག

jñānapada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.159

Known with a single thought

sems gcig gis rnam par rig pa

སེམས་གཅིག་གིས་རྣམ་པར་རིག་པ།

g.160

Koṣṭhila

gsus po che

གསུས་པོ་ཆེ།

Koṣṭhila

g.161

Layered Essence of Endless Gnosis

ye shes thogs pa med pa brtsegs pa’i snying po

ཡེ་ཤེས་ཐོགས་པ་མེད་པ་བརྩེགས་པའི་སྙིང་པོ།

g.162

Letter

yi ge

ཡི་གེ

g.163

Liberating words

thar pa’i tshig

ཐར་པའི་ཚིག

mokṣapada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.164

Light of a Vajra

rdo rje’i ’od

རྡོ་རྗེའི་འོད།

Not in Negi. rdo rje ’od ma appears in Negi as Skt. Vajrābha.

g.165

Magadha

ma ga d+hA

མ་ག་དྷཱ།

Magadha

An ancient Indian kingdom located in what is today southern Bihar.

g.166

Magical vision

rdzu ’phrul rnam par lta ba

རྫུ་འཕྲུལ་རྣམ་པར་ལྟ་བ།

g.167

Mahākāśyapa

’od srung chen po

འོད་སྲུང་ཆེན་པོ།

Mahākāśyapa

g.168

Mahāmati

blo gros chen po

བློ་གྲོས་ཆེན་པོ།

Mahāmati

Lit. “Great Intelligence.”

g.169

Mahāmaudgalyāyana

maud gal gyi bu chen po

མཽད་གལ་གྱི་བུ་ཆེན་པོ།

Mahāmaudgalyāyana

g.170

Mahāmeru

lhun po chen po

ལྷུན་པོ་ཆེན་པོ།

Mahāmeru

g.171

Mahāsthāmaprāpta

mthu chen thob

མཐུ་ཆེན་ཐོབ།

Mahāsthāmaprāpta

Lit. “Attained Great Magical Power.”

g.172

Maheśvara

dbang phyug chen po

དབང་ཕྱུག་ཆེན་པོ།

Maheśvara

g.173

Maitreya

byams pa

བྱམས་པ།

Maitreya

g.174

Mallikā flower

ma li

མ་ལི།

mallikā
mālatī

g.175

Maṇicūḍa

gtsug na nor bu can

གཙུག་ན་ནོར་བུ་ཅན།

Maṇicūḍa

g.176

Maṇiprabha

nor bu ’od

ནོར་བུ་འོད།

Maṇiprabha

g.177

Mañjuśrī

’jam dpal

འཇམ་དཔལ།

Mañjuśrī

Also rendered here as “Mañjuśrī Kumārabhūta.”

g.178

Mañjuśrī Kumārabhūta

’jam dpal gzhon nur gyur pa

འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ།

Mañjuśrī Kumārabhūta

Also rendered here as “Mañjuśrī.”

g.179

Mantra words

sngags kyi gzhi

སྔགས་ཀྱི་གཞི།

suguptapada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.180

Minute atom

phra rab rdul

ཕྲ་རབ་རྡུལ།

g.181

Modes of conduct

kun tu spyad pa

ཀུན་ཏུ་སྤྱད་པ།

samudācarita

g.182

Monkey Face

spri’u gdong
spre’u gdong

སྤྲིའུ་གདོང་།
སྤྲེའུ་གདོང་།

g.183

Motionless

g.yo ba med pa

གཡོ་བ་མེད་པ།

Also translated here as “immovable.”

g.184

Myriad arrays

sna tshogs bkod pa

སྣ་ཚོགས་བཀོད་པ།

vicitravyūha

g.185

Mysterious words

gsang tshig

གསང་ཚིག

rahasyapada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.186

Nadīkāśyapa

chu klung ’od srung

ཆུ་ཀླུང་འོད་སྲུང་།

Nadīkāśyapa

g.187

Natural result

rgyu mthun pa

རྒྱུ་མཐུན་པ།

g.188

Nature

rang bzhin

རང་བཞིན།

g.189

Nirmāṇarati

’phrul dga’

འཕྲུལ་དགའ།

Nirmāṇarati

The second highest of the six heavens of the desire realm.

g.190

Nityodyukta

rtag tu brtson

རྟག་ཏུ་བརྩོན།

Nityodyukta

Lit. “Always Energetic.”

g.191

Nityotkṣiptahasta

rtag tu lag brkyang

རྟག་ཏུ་ལག་བརྐྱང་།

Nityotkṣiptahasta

g.192

Noble one

’phags pa

འཕགས་པ།

ārya

A term for realized beings in Buddhism. Also translated here as “ārya.”

g.193

Non-trainee

mi slob
mi slob pa

མི་སློབ།
མི་སློབ་པ།

aśaikṣa

g.194

Nonexistent

med pa nyid

མེད་པ་ཉིད།

g.195

Nonexistent nature

med pa’i rang bzhin

མེད་པའི་རང་བཞིན།

g.196

Not apprehended

dmigs pa med pa

དམིགས་པ་མེད་པ།

g.197

Not produced

mngon par ’du byed pa med pa
mngon par ’du byed med

མངོན་པར་འདུ་བྱེད་པ་མེད་པ།
མངོན་པར་འདུ་བྱེད་མེད།

g.198

Not Seen when Viewed

bltar mi mthong

བལྟར་མི་མཐོང་།

g.199

Not Taking or Rejecting

mi len mi ’dor ba

མི་ལེན་མི་འདོར་བ།

g.200

Observing

rnam par lta

རྣམ་པར་ལྟ།

g.201

One for whom there is no surpassing

bla na med

བླ་ན་མེད།

Anuttarika

See n.112.

g.202

One for whom there is surpassing

bla na yod

བླ་ན་ཡོད།

Uttarika

See n.112.

g.203

Orders

bka’ lung

བཀའ་ལུང་།

ājñā

g.204

Ornamented by Good Qualities

yon tan gyis brgyan pa

ཡོན་ཏན་གྱིས་བརྒྱན་པ།

g.205

Ornamented by Marks

mtshan gyis brgyan

མཚན་གྱིས་བརྒྱན།

g.206

Ornamented with Merit

bsod nams kyis brgyan

བསོད་ནམས་ཀྱིས་བརྒྱན།

g.207

Overcoming All Sorrow and Darkness

mya ngan dang mun pa thams cad ’joms pa

མྱ་ངན་དང་མུན་པ་ཐམས་ཅད་འཇོམས་པ།

g.208

Paranirmitavaśavartin

gzhan ’phrul dbang byed

གཞན་འཕྲུལ་དབང་བྱེད།

The sixth and highest of the six heavens of the desire realm.

g.209

Passing beyond

’da’ bar byed pa

འདའ་བར་བྱེད་པ།

g.210

Path of all the best tastes

ro mchog gi lam

རོ་མཆོག་གི་ལམ།

g.211

Path of form

gzugs kyi lam

གཟུགས་ཀྱི་ལམ།

g.212

Path of mind

sems kyi lam

སེམས་ཀྱི་ལམ།

g.213

Path of smells

dri yi lam

དྲི་ཡི་ལམ།

g.214

Path of sound

sgra kyi lam

སྒྲ་ཀྱི་ལམ།

g.215

Path of speech

tshig lam

ཚིག་ལམ།

vākyapatha

g.216

Path of the body

lus kyi lam

ལུས་ཀྱི་ལམ།

g.217

Path of the ears

rna ba’i lam

རྣ་བའི་ལམ།

g.218

Path of the eyes

mig gi lam

མིག་གི་ལམ།

g.219

Path of the nose

sna yi lam

སྣ་ཡི་ལམ།

g.220

Path of the tongue

lce yi lam

ལྕེ་ཡི་ལམ།

g.221

Path of touch

reg pa’i lam

རེག་པའི་ལམ།

g.222

Perfected intention

bsam pa phun sum tshogs pa

བསམ་པ་ཕུན་སུམ་ཚོགས་པ།

g.223

Phenomenal mark

mtshan ma

མཚན་མ།

g.224

Pleasant sound

sgra snyan

སྒྲ་སྙན།

sughoṣa
sughoṣaka

g.225

Pleasure of happiness

dga’ ba’i bde ba
dga’ bde

དགའ་བའི་བདེ་བ།
དགའ་བདེ།

prītisukha
surata

g.226

Possible and impossible

gnas dang mi gnas

གནས་དང་མི་གནས།

sthānāsthāna

g.227

Powers of reasoning

rigs stobs

རིགས་སྟོབས།

g.228

Pratāpana

rab tu tsha ba

རབ་ཏུ་ཚ་བ།

Pratāpana

Lit. “Very Hot.”

g.229

Pratibhākūṭa

spobs pa brtsegs pa

སྤོབས་པ་བརྩེགས་པ།

Pratibhākūṭa

Lit. “Heap of Eloquence.”

g.230

Pratyekabuddha

rang sangs rgyas

རང་སངས་རྒྱས།

pratyekabuddha

“Solitary realizer” or “solitary buddha.”

g.231

Pressing the Lips

mchu rnon

མཆུ་རྣོན།

g.232

Procedure

cho ga

ཆོ་ག

vidhi

Also translated here as “ceremony.”

g.233

Puṇyaketu

bsod nams dpal

བསོད་ནམས་དཔལ།

Puṇyaketu

g.234

Pure access to the Dharma

rnam par dag pa’i sgo

རྣམ་པར་དག་པའི་སྒོ།

g.235

Pūrnamaitrāyaṇīputra

byams ma’i bu gang po

བྱམས་མའི་བུ་གང་པོ།

Pūrnamaitrāyaṇīputra

g.236

Quick Eloquence

spobs pa myur

སྤོབས་པ་མྱུར།

g.237

Rāhu

sgra gcan

སྒྲ་གཅན།

Rāhu

g.238

Rāhula

sgra gcan zin

སྒྲ་གཅན་ཟིན།

Rāhula

g.239

Rājagṛha

rgyal po’i khab

རྒྱལ་པོའི་ཁབ།

Rājagṛha

g.240

Ratnākara

dkon mchog ’byung gnas

དཀོན་མཆོག་འབྱུང་གནས།

Ratnākara

g.241

Ratnamudrāhasta

lag na phyag rgya rin po che

ལག་ན་ཕྱག་རྒྱ་རིན་པོ་ཆེ།

Ratnamudrāhasta

Lit. “Jewel Mudrā in Hand.”

g.242

Realm of asuras

lha min gnas

ལྷ་མིན་གནས།

g.243

Realm of kiṃnaras

mi ci gnas

མི་ཅི་གནས།

g.244

Realm of nāgas

klu yi gnas

ཀླུ་ཡི་གནས།

g.245

Realm of the gods of the protector class

skyong ba’i gnas

སྐྱོང་བའི་གནས།

g.246

Realm of the gods of the Yāma class

’thab bral gnas

འཐབ་བྲལ་གནས།

g.247

Realm of the Nirmāṇarati gods

’phrul dga’ gnas

འཕྲུལ་དགའ་གནས།

g.248

Realm of the Tuṣita gods

dga’ ldan gnas

དགའ་ལྡན་གནས།

g.249

Realm of the Vaśavartin gods

dbang sgyur gnas

དབང་སྒྱུར་གནས།

g.250

Received consecration

dbang bskur ba thob pa

དབང་བསྐུར་བ་ཐོབ་པ།

g.251

Regent

rgyal tshab

རྒྱལ་ཚབ།

g.252

Remain established

’chags pa

འཆགས་པ།

g.253

Revata

nam gru

ནམ་གྲུ།

Revata

g.254

Rises

ldang ba

ལྡང་བ།

g.255

Rotten

rul pa

རུལ་པ།

g.256

Royal palace

rgyal po’i pho brang ’khor

རྒྱལ་པོའི་ཕོ་བྲང་འཁོར།

g.257

Sāgaramati

blo gros rgya mtsho

བློ་གྲོས་རྒྱ་མཚོ།

Sāgaramati

g.258

Samantabhadra

kun tu bzang po

ཀུན་ཏུ་བཟང་པོ།

Samantabhadra

g.259

Same

gcig pa nyid

གཅིག་པ་ཉིད།

Also translated here as “single” in the context of the ten continuities of Dharma.

g.260

Śāradvatīputra

sha ra dwa ti’i bu

ཤ་ར་དྭ་ཏིའི་བུ།

Śāradvatīputra

Lit. “Son of Śāri,” also known as “Śāriputra,” one of two main male disciples of the Buddha.

g.261

Sarasvatī

dbyangs can ma
dbyangs ldan ma

དབྱངས་ཅན་མ།
དབྱངས་ལྡན་མ།

Sarasvatī

g.262

Sarvadharmeśvara

chos thams cad kyi dbang phyug

ཆོས་ཐམས་ཅད་ཀྱི་དབང་ཕྱུག

Sarvadharmeśvara

g.263

Śaśivimalagarbha

zla ba dri ma med pa’i snying po

ཟླ་བ་དྲི་མ་མེད་པའི་སྙིང་པོ།

Śaśivimalagarbha

g.264

Secret eulogies

gsang bstod sgra

གསང་བསྟོད་སྒྲ།

uccasvara

g.265

Secret victor

rgyal gsang

རྒྱལ་གསང་།

g.266

Seeing All Purposes

don kun mthong

དོན་ཀུན་མཐོང་།

g.267

Seer

drang srong

དྲང་སྲོང་།

ṛṣi

Vedic term for a realized being.

g.268

Sign

rtags

རྟགས།

g.269

Single

gcig pa nyid

གཅིག་པ་ཉིད།

Also translated here as “same” in the context of the ten continuities of Dharma.

g.270

Snow cow

kha ba ba mo

ཁ་བ་བ་མོ།

g.271

Someone who adheres to a heretical view

dmigs pa can

དམིགས་པ་ཅན།

aupalambhika

g.272

Sound stream

sgra rgyud

སྒྲ་རྒྱུད།

g.273

Sphere of experience

spyod yul

སྤྱོད་ཡུལ།

gocara

g.274

Śrāvaka

nyan thos

ཉན་ཐོས།

śrāvaka

g.275

Śrīgarbha jewel

dpal gyi snying po

དཔལ་གྱི་སྙིང་པོ།

śrīgarbha

g.276

Subhūti

rab ’byor

རབ་འབྱོར།

Subhūti

g.277

Subtle words

phra ba’i gzhi

ཕྲ་བའི་གཞི།

sūkṣmapada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.278

Sucandra

zla ba bzang po
zla bzangs

ཟླ་བ་བཟང་པོ།
ཟླ་བཟངས།

sucandra

A jewel.

g.279

Sumeru

ri rab

རི་རབ།

Sumeru

g.280

Superior King

mngon ’phags rgyal po

མངོན་འཕགས་རྒྱལ་པོ།

g.281

Surendrabodhi

su ren+d+ra bo d+hi

སུ་རེནྡྲ་བོ་དྷི།

Surendrabodhi

g.282

Sūryagarbha

nyi ma’i snying po

ཉི་མའི་སྙིང་པོ།

Sūryagarbha

g.283

Suvikrāntavikrāmin

rab kyi rtsal gyis rnam par gnon pa

རབ་ཀྱི་རྩལ་གྱིས་རྣམ་པར་གནོན་པ།

Suvikrāntavikrāmin

Lit. “Pressing with Utmost Skill.”

g.284

Taken rebirth

skye bar bskyed pa

སྐྱེ་བར་བསྐྱེད་པ།

g.285

Tapana

tsha ba

ཚ་བ།

Tapana

Lit. “Hot.”

g.286

Ten categories of the bodhisattva

byang chub sems dpa’ rnam par gzhag pa bcu

བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པར་གཞག་པ་བཅུ།

g.287

Ten continuities of Dharma

chos kyi rgyun bcu

ཆོས་ཀྱི་རྒྱུན་བཅུ།

g.288

Ten factors

chos bcu

ཆོས་བཅུ།

g.289

Ten objectives

dmigs pa bcu

དམིགས་པ་བཅུ།

g.290

Ten realizations of knowledge

shes pa mngon par sgrub pa bcu

ཤེས་པ་མངོན་པར་སྒྲུབ་པ་བཅུ།

g.291

Ten things that conform with phenomena

chos kyi rjes su ’jug pa bcu

ཆོས་ཀྱི་རྗེས་སུ་འཇུག་པ་བཅུ།

g.292

Those who are still youths

gzhon nur gyur pa

གཞོན་ནུར་གྱུར་པ།

kumārabhūta

g.293

Those with long matted hair

ral pa ring

རལ་པ་རིང་།

dīrghajaṭa

g.294

Times of exhaustion

zad pa’i dus

ཟད་པའི་དུས།

g.295

Tīrtha

mu stegs

མུ་སྟེགས།

tīrtha

Literally meaning a “ford,” “crossing place,” or “confluence,” the term is used to refer to the geographical holy places and pilgrimage sites (whether associated with rivers or not) of both Hinduism and Jainism, and by extension to the spiritual practices of pilgrimage in general.

g.296

Tīrthika

mu stegs can

མུ་སྟེགས་ཅན།

tīrthika

g.297

Tolerate

bzod pa

བཟོད་པ།

g.298

Touched

nyug pa

ཉུག་པ།

g.299

Trainee

slob pa

སློབ་པ།

śaikṣa

g.300

Trāyastriṃśa

sum bcu rtsa gsum

སུམ་བཅུ་རྩ་གསུམ།

Trāyastriṃśa

An important heaven in Hindu and Buddhist cosmologies; it is the second heaven in the realm of forms in Buddhist cosmology presided over by Śakra; also refers to the gods who dwell there.

g.301

Treasure deposits

gter gzhi

གཏེར་གཞི།

g.302

Tumburu

tum bu ru

ཏུམ་བུ་རུ།

Tumburu

g.303

Tuṣita

dga’ ldan

དགའ་ལྡན།

Tuṣita

The third highest of the six heavens of the desire realm.

g.304

Ultimate reality

chos nyid

ཆོས་ཉིད།

dharmatā

g.305

Ultimate rewards

legs skyes mthar thug

ལེགས་སྐྱེས་མཐར་ཐུག

g.306

Unelaborated

ma spros pa

མ་སྤྲོས་པ།

g.307

Unimaginable Intelligence

bsam yas blo gros

བསམ་ཡས་བློ་གྲོས།

g.308

Upper Head

mgo stod

མགོ་སྟོད།

g.309

Urdhvapāda

spyi’u tshugs

སྤྱིའུ་ཚུགས།

Urdhvapāda

g.310

Urubilvākāśyapa

lteng rgyas ’od srung

ལྟེང་རྒྱས་འོད་སྲུང་།

Urubilvākāśyapa

g.311

Vairocana

rnam par snang mdzad

རྣམ་པར་སྣང་མཛད།

Vairocana

g.312

Vajra Intelligence

rdo rje’i blo gros

རྡོ་རྗེའི་བློ་གྲོས།

Vajramati

g.313

Vajra Quintessence

rdo rje’i snying po

རྡོ་རྗེའི་སྙིང་པོ།

Vajragarbha

g.314

Vajra words

rdo rje’i tshig

རྡོ་རྗེའི་ཚིག

vajrapada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.315

Vajragarbha

rdo rje’i snying po

རྡོ་རྗེའི་སྙིང་པོ།

Vajragarbha

g.316

Vajrapāṇi

lag na rdo rje

ལག་ན་རྡོ་རྗེ།

Vajrapāṇi

g.317

Valiant Eloquence

spobs pa dpa’ ba

སྤོབས་པ་དཔའ་བ།

g.318

Varśika

bar sha
bar shi ka

བར་ཤ།
བར་ཤི་ཀ

varśika

g.319

Vehicle of conditions

rkyen gyi theg pa

རྐྱེན་གྱི་ཐེག་པ།

pratyayayāna

I.e., the pratyeka tradition.

g.320

Very fine quality cotton cloth

bcos bu’i ras

བཅོས་བུའི་རས།

dūṣya

g.321

Viewing

rnam par lta ba

རྣམ་པར་ལྟ་བ།

g.322

Vowed to ascetic discipline from youth

gzhon nu’i brtul zhugs

གཞོན་ནུའི་བརྟུལ་ཞུགས།

kumāravrata

May also refer to practitioners who deliberately act like children; see n.113.

g.323

Vulture Peak

bya rgod kyi phung po’i ri

བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།

Gṛdhrakūṭaparvata

g.324

Weapon of a Vajra

rdo rje’i mtshon cha

རྡོ་རྗེའི་མཚོན་ཆ།

g.325

Without conceptual elaborations

spros med

སྤྲོས་མེད།

Also translated here as “absence of conceptual elaborations.”

g.326

Without conceptual thought

rnam par rtog pa med pa nyid

རྣམ་པར་རྟོག་པ་མེད་པ་ཉིད།

g.327

Without defining marks

mtshan nyid med pa

མཚན་ཉིད་མེད་པ།

g.328

Without increase

dbugs ’byin pa med pa

དབུགས་འབྱིན་པ་མེད་པ།

g.329

Without limitation

gtan pa med pa

གཏན་པ་མེད་པ།

nirargala

g.330

Without nature

rang bzhin med pa nyid
rang bzhin med pa

རང་བཞིན་མེད་པ་ཉིད།
རང་བཞིན་མེད་པ།

g.331

Words for interpreting

nges tshig

ངེས་ཚིག

niruktipada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.332

Words for interpreting the language of gods

lha tshig nges tshig

ལྷ་ཚིག་ངེས་ཚིག

devaniruktipada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.333

Words for interpreting universally understood language

kun la ’jug pa’i tshig nges tshig

ཀུན་ལ་འཇུག་པའི་ཚིག་ངེས་ཚིག

sarvapraveśaniruktipada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.334

Words with distinct syllables

yi ge dbye tshig

ཡི་གེ་དབྱེ་ཚིག

akṣarabhedapada

One of ten different kinds of verbal phrase or statement (Skt. pada) mentioned in this text.

g.335

Workings

kun du zhugs pa

ཀུན་དུ་ཞུགས་པ།

samāruḍa
saṃpratisthata

g.336

Yāma

’thab bral

འཐབ་བྲལ།

Yāma

The third lowest of the six heavens of the desire realm.

g.337

Yama

’chi bdag

འཆི་བདག

Yama

g.338

Yaśodharā

grags ’dzin
grags ’dzin ma

གྲགས་འཛིན།
གྲགས་འཛིན་མ།

Yaśodharā

g.339

Yeshé Dé

ye shes sde

ཡེ་ཤེས་སྡེ།

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The Dhāraṇī of the Jewel Torch

Toh 145

Absence of conceptual elaborations

Absence of entities

Absence of phenomenal marks

Adamantine Vajra

Āditya­garbha

Ājīvaka

Akaniṣṭhā

Ākāśa­garbha

Akṣaya­mati

Always Burning

Always Foul Smelling

Always Laughs and His Faculties All Rejoice

Always Watching

Amṛtamati

Ānanda

Aniruddha

Announcing Merits

Anther-Possessing Jewel

Application

Apprehending

Arhat

Arising Joy

Array of Good Qualities

Ārya

Aśmagarbha emerald

Aspect

Assembly hall of Sudharmā

Associated with ordinary reality

Avaloki­teśvara

Avoiding Evil Destinies

Awareness of temporality

Basic principle

Bāśya

Beginner

Bhadra­pāla

Bhadraśrī

Bhaiṣajya­rāja

Blessed One

Bodhisattva who has generated the initial thought of awakening

Bodhisattvas who are still youths

Born as exalted in sacred scripture

Boundless

Brahmā

Brahmic stages

Buddha multitudes

Buddha of conditions

Burning

Candanaśrī

Caraka

Category of beginner bodhisattva

Category of bodhisattvas who are still youths

Category of the bodhisattva who engages in yogic practice

Category of the bodhisattva who has generated the initial thought of awakening

Category of the bodhisattva who has perfected application

Category of the bodhisattva who has perfected intention

Category of the bodhisattva who has received consecration

Category of the bodhisattva who has taken rebirth

Category of the bodhisattva who is a regent

Category of the bodhisattva who is irreversible

Ceremony

Certain Destruction

Class of pure abodes

Cognitive faculties

Conceptualizing

Ādityagarbha

Ākāśagarbha

Akṣayamati

Avalokiteśvara

Bhadrapāla

Bhaiṣajyarāja